necessity of reformation I come next and now to acquaint thee with some particular sins S. 1. which to practice and continue in is death and every one if an actuall sinner in any of these doth not speedily repent of and reform and also if thou lovest or likest any of them though not brought forth into act in the outward man yet must be mortified resisted subdued or else there will be no hope for thee of salvation being inconsistent with a gracious frame of soul and saving Christianity Reader S. 2. I would not peremptorily charge thee as guilty of any one damning actuall sin much less of all those any of which is more then enough to render thy state miserable and deplorable but none of them shall actually procure thy damnation if thou heartily repent for leave off and in time ere it be too late in this thy day of continued grace to thee dost reform form by renouncing them all in heart and life withall dost affectionately embrace and actually perform instead of them the contrary virtues which are opposed to the sins thou art guilty of For when a sinner is brought to the knowledg of his faults S. 3. and immediately repents imploring the grace of God for his sincere amendment and withall sets himself against them all and enters without delay upon a course of holy living and continueth in a watchfull observance of his sinfull inclination and checks the motions and prevents the acts of sin in every kind and withall turns to God to think and act that which is pleasing to God and observes to doe his will in every Instance both for avoiding evil and doing good this man is in a happy estate for the present and through Gods grace assisting him in such a course to the end of his life he shall undoubtedly be pardoned and in Christ accepted of justified that is acquitted of the guilt of his former sins and saved eternally But on the contrary if thou reform not but goest on still in thy sins S. 4. repeating the acts when temptation comes and settling the habit of an irregular inordinate disposition and course of ungodliness though mixed with some acts of seeming religion there remaineth no sacrifice effectuall for such an one to expiate his sins or to make an atonement for him nor men nor angels nor Christ himself can doe him any more good no more then for him who hath renounced Ch i st and Christianity and hath proceeded to commit the unpardonable sin but he such an one who ere he be must remain hopeless for ever either to escape the horrors of hell much more is he left without hope of being saved except he repent and change his course in time This being so doth it not concern thee S. 5. and every soul that hath any regard to his own eternall well-being to look into his heart and life that he may know his danger and so if he find himself charged with any sin which to live in is death by the decreed Law of God thou mayest forthwith renounce it and all and turn from it and all that are a kin to it that so thy precious soul may escape the severe stroke which is falling on such a sinner Come then along considerate soul S. 6. and take a veiw of those sins and dispositions of heart that carry with them the black characters of death condemned to the pit of Hell by an unalterable decree and every one that is guilty of them all or any of them and doth not repent and forsake them utterly is the person that must expect to be condemned for living in those sins because he doth not reforme by a speedy hearty and voluntary change of life pray God thou be not he that resolves to continue in them If thou be guilty Consider S. 7. I beseech thee thy case and state and examine well thy self whether these following sins may be charged upon thee or which of them belongs to thee marke them as you goe and read their doom with trembling and never give rest to thy soul untill thou art rid of them by Reformation §. I. Wilfull Ignorance First of all consider is Wilfull Ignorance and unbelief thy case S. 8. if it be thou art a perishing man in this state till saving knowledg and faith come thou art a child of darkness under the power of Sathan if when means of knowledg afforded are neglected when meanes offered are rejected by thee And such is thy state if so it be that after so long living with the meanes of knowledg so much hearing of the word of faith and so much helpes for instruction in the knowledg of God and ways of Godliness if it be so I say that after all this thou art ignorant of the true God and knowest not thy Saviour Christ and upon what account he is thy Saviour and what he is and did to redeem thee and if thou knowest not yet what thou art by nature how hatefull sin is to the Holy God how sin defiles and will ruine the soul if permitted if thou knowest not what it cost Jesus Christ to purchase thy pardon and acceptance with God If thou understandest not the conditions on thy part to make thee capable of the benefits of Christs purchase If thou art yet ignorant of this S. 9. thy State is wofull for t is in thee wilfull thou hast neglected or refused or resisted this knowledg and thy ignorance seeing thou hast the use of thy reason and thy senses is thy sin And because it is about the necessary and weighty things of thy salvation and yet supinely neglected or wilfully refused it is now a contracted superadded guilt and except thou come out of this thy ignorance and labour to know and understand so much of God in Christ and the Holy Ghost at least as is necessary to thy salvation thou canst not be saved For if to know the onely true God John 17.3 and Jesus Christ whom he hath sent be life eternal as Christ hath said then not to know him as he is to be known must needs be death eternall and consider well that the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire 2. Thes x. 7 8 9. taking vengeance on them that KNOW NOT God and that obey not the Gospell of our Lord Jesus Christ and mark the dreadfull allotment for such ignorant persons in the 9. verse Who shall be punished with everlasting destruction from the presence of the Lord Prov. 5.12 13 23. Eph. 3.18 Hos 4.6 Esay 27.11 Psal 95.10 11. 2 Cor. 4.3 4. and the glory of his power Read also these Scriptures in the margent if you would have more proofs of the danger of wilfull ignorance If our Gospell be hid it is hid to them that are lost they are lost who are ignorant of the contents of the Gospell §. II. Infidelity Is Infidelity and unbelief thy condition S.
others or hazard thy own life to accomplish thy rebellious purpose then hast thou added murther to rebellion and if thou hast violated a sacred oath and perfidiously broken a Covenant then is thy sin yet the greater by perjury And if thou hast imbrued thy hands in the blood of thy Soveraign or contrived his death or consented to it then hast thou heightned thy guilt to an ABOMINABLE CRIME such as nature and nations and all good men and true Christians abhor and such as the Scripture condemneth and the righteous holy God will one day punish with hell except thou repent speedily severely deeply and unlesse this thy repentance be accompanied with many prayers and many teares and great manifestation of thy sorrow for this sin I cannot think of any way imaginable how thou mayst escape the condemnation and damnation Oh then examine thy heart and actings S. 71. and see how thou art guilty of this sin of resisting lawfull authority and repent in time lest the curse overtake thee that is the reward of disobedience to Magistrates treason and rebellion 3. Hast thou or art thou a servant under a Master S. 72. and hast thou disobeyed thy Master in his lawfull and possible commands hast thou been unfaithfull to his honest trust hast thou wasted his goods or wronged his person hast thou betrayed him out of malice or for reward into the hand of his enemies hast thou hated thy master and studied to mischief him in life liberty goods children or reputation then thou hast been a disobedient servant a false and wicked person I exhort thee if guilty to repent of this also lest the curse of Judas who betrayed his Master fall upon thee Art thou one that hast owned Christianity S. 73. for thy profession and Christ for thy Saviour and Lord and the word of God for the rule of thy faith and life and yet dost in thy heart and practice renounce despise and gainsay the ministry of this dispensation If thou refuse this subjection and obedience to the faithfull dispensers of the Gospel the Pastors and Ministers of Christ over thee in the Lord for the good of thy soul If thou hate the Ministers of the word for their works sake S. 74. 1 Kings 22.8 if thou continue and despise them and their ministry if thou mock or any wise abuse vilifie and resist them in their ministry Luke 10.16 2 Chron. 36.16 2 Kings 2.23 Deut. 17.12 Hos 4.4 Acts 5.39 if thou make light of their serious exhortations admonitions and reproofs from the Lord by them and refusest to conforme thy heart and life thy judgment and actions so far as it concerns thy soul to the doctrine of Christ concerning faith in him and imitation of Him faithfully and truly preached by the minister of Christ Then art thou guilty of the sin of disobedience and rebellion against the Minister of Christ and in him against Christ who hath said he that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And as Paul speaks their office and work Luke 10.16 2 Cor. 5.20 We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Now examine how thou hast carried thy self always to the Gospell-Ministry S. 75. that ordinance of God and toward those pastors set over you in the Lord and know if thou art in any of these forementioned Instances guilty either by wronging their persons or slighting or reproching their office in the ministry of Holy things then must thou repent and become a reformed person in this point also unlesse you will venter to bear the wrath of God and the punishment for such wickedness 2 Chr. 36 15 16. see in Chron. The Lord God sent to them by his messengers because he had compassion on his people but they mocked the messengers of God and despised his words and misused his prophets untill the wrath of the Lord rose against the people till there was no remedy And thou mourn at the last when thy flesh and thy body is consumed and say how have I hated instruction and my heart despised reproof and have not obeyed the voice of my teachers Pro. 5.11 12 13. nor enclined my ear to them that instructed Now I have warned thee of these things S. 76. because thou livest in an Age very sinfull in these kinds of disobedience and I have told thee thus much lest falling among perilous men of these last and perilous times thou it may be hast been seduced and art fallen unawares into this sin of resisting thy Superiours in the Lord and art one of those that despisest dominion 2 Pet. 2. Jud. v. 8. and speakest evil of dignities and art fallen under the temptation of wicked gainsaying and reprochfull men whose mouthes are full of cursing and hearts and hands full of violence and malice against the Lords Ordinances Magistracy and Ministry And if thou art yet pure as to these sins Bless God for it and be carefull and pray lest thou fall into this temptation of disobedience to Parents lawfull Magistracy Masters and Ministry and at last for thy sinfull disobedience fall under the condemnation of Hell Rom. 13.2 for they that resist the Ordinance of God shall receive to themselves damnation therefore look to thy self in time §. XIV Pride and Vain-glory. Art thou tainted with Pride and Vain-glory S. 77. a sin it is hatefull to God and destructive to souls a temper no wise consisting with true Grace in any one but stands in opposition to Christ and Holinesse for Pride of life is not of God Jo. 2.16 but of the world Every one that is proud in heart is an abomination to the Lord and he shall not go unpunished Prov. 16.18 Psal 119.21 Esa 2.11 12. Jam. 4.6 Luk. 1.51 Mal. 4.1 Prov. 8.13 The proud are cursed and the lofty haughty proud man whoere he be shall be brought down and made low for God resisteth the proud c. and will scatter the proud in the imaginations of their heart and they shall be as stubble to the fire of Gods wrath that are proud for God hates pride in any All this is against Pride and all this is against thee if thou be proud or haughty in heart or life therefore examine now thy self see if this pride be in thee if thou art guilty of pride Art thou lifted up with a conceit of thy self as more excellent then others and despisest those whom thou undervaluest to thy self by thy supposed advantages of birth Breeding Beauty Power Place Parts Gifts Riches Rayment Gate Arts Tongues Learning Wisdom Policy c. A fond desire and seeking for Fame S. 78. Reputation Applause if thou proceed to bragging or boasting of what thou seemest to thy self to be and wouldest be accounted and esteemed of as such and art angry if
the name and maintained in heart and practice with an opinion that they will be accounted of as lesser irregularities deviations humane frailties and infirmities for men are pleased to think they may live in sins of infirmities safely and laudably and therefore are willing to believe that all their omissions of good duties and commissions of evil works are but as so many infirmities and easily pardoned without either forsaking them or striving against them or repenting of them But say the best thou canst of thy infirmities S. 6. either natural or moral either thy inclination and propension of nature to evil or slipping into a fault through a sudden surprisal and violent temptation or ignorance and inconsiderateness or suppose they be onely the defects in our duty as wandring thoughts sometimes dulness drowsiness and weariness in our service of God or thy backwardness to every good work thy want of proportionable zeal for Gods glory and the Church Or grant it to be but weakness of judgment S. 7. erroneous opinions though but in lesser truths or thy knowing not nor searching after thy secret sins be it but a sudden eruption of passion into anger and shrewd words or desires after forbidden and unlawfull objects or immoderate desires after things lawfull in themselves yet all these and all other infirmities to speak the most favourably of them are the disease sickness and disorders of the soul and ought to be the matter of our sorrow and humiliation and must be confessed to God in the enumeration of our sins and pardon must be begged in Christs name for his sake for them and except thy soul be humbled for all thy secret sins and all thy infirmities if not in every instance yet in the whole summe and thy labour and watchfulness be for the suppressing of their rise and preventing their reign as much as possible yea even they so little as they seem to thee they will prove mortal at the last and thy plea of Infirmity will not serve thy turn except thy sins of infirmities be pardoned and they will not be pardoned any more then greater sins but upon thy repentance and that which far greater offences could not doe if repented of in time and forsaken in heart and practice that these sins of infirmities will doe if not repented of in time and amended to what degree is possible for thee even these will procure thy damnation at the last Now concerning all those sins which the vulgar sort of men who pretend to Christianity account either no sins at all S. 8. or very lightly of them as small and inconsidérable yet by a long custome and frequent repetition are become habituall and so very sinfull and so very destructive and besides men that think them so small and innocent seldome if ever charge them upon their souls as sins to be grieved at repented of and amended when they examine their lives and actions as to other sins which are noted with a blacker character by reason of which neglect those smaller sins are let alone unmortified and men goe to their graves with impenitency as to those sins which will sink a man as deep into the gulf of misery and drown the soul in destruction and perdition and if they be but foolish lusts yet they are thus hurtfull to the soul 1 Tim. 6.9 To instance in some things of this kind for thy fuller conviction § I. Evil motions of lust the taint and corruption in nature There are in every mans nature the seeds of all evil S. 9. Gen. 6.5 Mat. 15.19 20. Jam. 1.14 15. Col. 3.5 which are the beginnings of all actuall sins mans nature is tainted and corrupted naughty Concupiscences and lusts are born with us which are defiling and corrupting the whole man the heart of man is full of them and in their first motions they are sins even that proneness inclination to evil and aversness and indisposedness to good which is in thee which thou mayst and must take notice of as a matter of sorrow and complaint against thy self as it is thy unhappiness and misery so it is thy sin and thy death and such a disease it is that if not healed and pardoned in thee by regeneration will leave thee under wrath and the curse Gal. 3.22 Rom. 5.12 Psam 51.5 Rom. 7.5 This that I mean is that which is understood by the name of Originall sin that is the corruption of humane nature by the sin of our first parents propagated to the whole kind of Adams race and posterity which is every man and woman as they receive life and birth these motions of sins doe work in our members to bring forth fruit unto death Now though this be every mans case S. 10. scarce any man makes it his own particular grief men make light of it and are so far from watching over and resisting the first motions and lustings after evil things and mortifying these corruptions that they are most apt to plead it by way of excuse for their faults and actuall transgressions which are the issues and effects of this corruption and lust from within But if ever thou hopest to be savingly reformed S. 11. this old man which is corrupt according to the deceitfull lusts must be put off that is must not be served nor yeilded unto but resisted and prayed against and indeed for my part had I no other sin that might be laid to my charge yet I find this inbred wickedness this naturall proneness to evil so exceeding sinfull that I should account it a choice mercy to be quite rid of it and 't is for this I have cause to hang the head and mourn and 't is that the moving corruptions may be quite destroyed and mortified in me is the prayer and care of my poor soul for my joy cannot be full untill my enemies that is my sins both root and branch seed and fruit be plucked up and withered and untill Christ alone his grace and vertues be formed in my soul and triumph in my conversation O doe not make light of that which put thee under the wrath of God and power of Satan S. 12. that may not be slighted by thee which is in thee the cause and originall of all sins that set the whole man upon evil the cause of all disorder and confusion every where in thee and every where in the world in a word 't is exceeding sinfull all evils lie folded up in thy original concupiscence Take heed therefore and take a special view and measure of this thy sin S. 13. and because thy flesh will never be weary in it's sinfull motions then be thou never weary nor give over resisting these lusts in thy self weakening this body of sin and hinder the progress of it and if thou canst not get it quite discharged suffer it not what ere it cost thee to reign in thee or prevail over thee listen not to lusts solicitations entertain
ignorance God did wink at and did bear with your follies then yet now he commands thee and all men every where to repent Act. 17.30 31. because he hath appointed a day wherein he will judge the world in righteousnesse 2 ly I have quoted Scriptures in the margent S. 4. 2. Rea. and annexed them to every particular sin because you maybe fully convinced of the infallibility of the execution of Gods decree of reprobation and damnation on thee and every man and woman living in such a state without repentance and reformation that so neither thou nor any sinner may presume of salvation at the end of a sinfull impenitent and unreformed life but that thou mayst utterly despair of salvation without sound and timely reformation and this consideration also may serve to hasten thy resolution and to use all meanes appointed of God to rid thee of thy sins and become a new man which is absolutely necessary for thee if thou meanest to be saved eternally 3 ly I do also perswade you to a reformation in every instance S. 5. 3 Rea. and to repent of every sin and amend every fault upon sure grounds because you may see there is no impossibility but that you may of a sinner if you look to it in time become a true convert and be turned from darkness to light and be brought from the dominion of sin and Satan to be under the rule and guidance of Christ and grace and so be sanctified pardoned justified and at last glorified this I say I perswade thee to by such discoveries as the glorious good God hath made concerning his acceptation of true penitents and converts Because thou mightest been couraged to this reformation without delay and to keep thee from sinking into a despair of Gods mercy in Christ pardoning thy sins past upon thy sound repentance and sincere reformation and this consideration also may raise thy hopes and expectation that thou shalt yet find grace and mercy from the Lord to relieve thee and help thee in thy misery and give thee a full conquest over thy spirituall enemies through Christ and deliver thee from all thy sins into the hand and protection of JESUS CHRIST who will keep thee safe and bring thee to heaven if thou apply thy heart in good earnest to this work of self-reformation and perseverest in the same unto the end For if there were no hope but he that hath been vicious must of necessity be always so why then should there be given any meanes for thy recovery why should God send to thee invite thee intreat thee rebuke thee expostulate with thee as he doth by his Ministry word and Spirit if God did not mean to reclaim thee that he might pardon thee and save thee why hath he appointed repentance for thy work and space for thy repentance but that thou mightest finish thy reformation And why so many promises for thy support of mercy for guidance victory acceptation and pardon if God meant not to deal graciously with thee this way upon thy endeavours at reformation 4 ly And I have hitherto been perswading thee concerning every sin S. 6. to repent speedily and leave off that thy sin be it whatever great or small without delay Because impenitency is a cursed estate in it self Rea. 1. though thy sin of which thou art guilty be pardonable upon thy repentance yet thy impenitency for the least sin thou knowest in thy self is unpardonable and that which all the sins specified could not effect if they had been repented of in time and forsaken this one sin of wilfull impenitency will undoubtedly effect viz. thy damnation for damnation though it be not to sins absolutely the smallest of them yet absolutely to all impenitent sinners Christ hath secured the salvation of that sinner who exerciseth faith in him S. 7. and repentance from dead works by his life death resurrection and intercession But he did not die nor doth he intercede nor is he a propitiation for to save impenitents and unbelievers as such they living and dying impenitent and unconverted And therefore the earnestness of thy Monitor with thee to be speedy in this work is such for that thy continuance in any sin argues thy unwillingness to forsake it and thy delaying and deferring repentance is nothing lesse then a flat denial to reform and amend untill thou canst sin no longer nor live any longer to sin and then thou wilt either miss of the will to repent thee or of sufficient time or because forced from the apprehensions of terror it will not be accepted and then alas where art thou And this consideration if it be serious S. 8. would conclude in this resolution I will put off no longer I l'e not deferre till to morrow for if I die ere my conversion be wrought and if sickness and death seise on me in an impenitent state what will become of me I am resolved to begin now and to renew again what once I began and will not sleep eat drink or take any comfort in any thing untill I am in a mending case untill my soul and sin be at odds I le stay no longer here with this and that sin nor will I consent that any sin shall lodge with me henceforth for ever lest mischeif and a snare death and destruction over take me and I lie down in sorrow For I have been and am a great sinner S. 9. perverse and obstinate in my courses and too long already have I been so and I despair of mercy pardon and heaven while I continue in a state of voluntary sinning unconverted and unreformed in heart and life But I see there is hope how bad so ever I have been yet I may be reclaimed and if in time I do repent heartily and renounce all my wicked ways and lay hold on Christ and live the rest of my days soberly righteously and holily I may find mercy and partake of an happy eternity of glory I am resolved therefore now even this moment to put in practise that which I have been long a purposing even to bid farewell to all my sinfull pleasures and profits to all my vanity and folly and do now forsake the sinfull full world the flesh and the devil and will no longer be befooled by my lusts the world nor Satan to the loss of my soul for all the present seeming content and advantage may come to me by living in sin or complying with sinners Mat. 16.26 For what will it profit me though I gain the world by sinning and lose my soul for sinning What shall a man do for another soul to save when he hath damand or lost this one by sinning What shall I do to be saved then at last if now I refuse to doe that which God is pleased to demand of me as a condition and in my power through grace which is to repent and to turn from all my iniquities so sin shall not be my ruine Alas
temptation and beg heartily of Almighty God to help thee to the veiw and discovery of all thy open and hidden sins This way all true penitents took having been once convicted S. 8. and upon after-failings and miscarriages Lamen 3.40 Let us search and try our ways and turn again unto the Lord and that same convert David tells what way he took at the beginning of his reformation to wit I thought on my wayes Psal 119.59 60. and turned my feet unto thy testimonies And tells us further that so soon as ever he was convinced of the necessity of reformation and the danger of living longer in his sins I made hast and delayed not to keep thy commandements and this true penitent gives thee what he desired of God it was this Search me O Lord Psal 139.23 24. and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting He knew the danger of sin and in some good measure the deceitfulness of mans own heart and the secret hidings of sin within and because he would keep none of his sins nor favour any of them he would have them discovered to himself that he himself might not conceal them and this was an argument he meant to be sincere and resolved to be reformed to purpose and the same convert David gives in the 4th Psalm first a reproof to the wicked saying How long will ye love vanity Psal 4.2.4 how long will ye continue wicked and in the 4 th verse he gives a direction and counsell saying Stand in awe and sin not stop here go no further in sin sin is a dreadfull thing but commune with your own heart upon your bed i. e. discourse and reason the case with your self in private consider your heart and ways what hath been the course of your life what is now the frame of my heart Say to thy self what have I done what am I doing how long shall I go on in these sad courses when shall I determine and resolve on amendment why not now is it not yet time have I not yet long enough been an enemy to God a rebell against his Lawes a drudge to my lust a slave to Satan a companion of fools and mad folk and a wanderer in the broad way which at last will lead me to endless wo and destruction shall I any longer consume any the rest of my time in fulfilling the lusts of the flesh as I have done too too much already or shall I now 1 Pet. 4.2 3. even now cease my folly and cast off my sins oh 't is doubtless high time And secondly S. 9.2 you are perswaded to deal roundly and particularly with your self do not go about to lessen and excuse thy faults spare not thy sins for thy sins will not spare thee give them no quarter believe none of their promises for to be sure if thou let any of them live with thee they will kill and destroy thy soul if it be a beloved sin with which thou hast taken pleasure or by which thou hast gotten somewhat yet trust it not keep it not for every sin let it promise never so fairly is thy mortall enemy there is a venome and deadly poyson in it which will infect all thy other performances and eat out thy comforts and cause thee at last to lie down in sorrow and despair If it be thy beloved one S. 10. Judg. 16. to the end yet remember so was Delilah to Sampson who notwithstanding betrayed him to affronts bindings woundings and death and so will this to thee if it come with pretended kindness to salute or delight thee or to remain with thee in quietness yet remember so did Joab to Abner 2 Sam. 3.27 yet smote him there and then under the fifth rib so that he died And so was the pretended sacrifice of the harlot in the Proverbs Pro. 7.13 23. With much fair speech she caused him to yield with the flattering of her lips she forced him and he goeth straitway after her as an oxe to the slaughter or as a fool to the correction c. Till a dart strike through his liver and as a bird hasteth to the snare not knowing that it is for his life Even so will it do with thee if thou trust it as Joab did Amasa And Joab said to Amasa 2 Sam. 20.9 10. art thou in health my brother And Joab took Amasa by the beard with the that hand to kiss him But Amasa took no heed to the sword that was in Joabs hand so he smote him therewith and shed out his bowels to the ground and he died So will every sin that speaketh fair to thee if thou be led aside by it do with thee for it still hath with it an instrument of woundings and death and will not spare thee when thou comest within its reach and power whatever hopes thou hast to the contrary for how true is that of the Apostle Rom. 6th after this question is put to every sinner what fruit had ye then in these things whereof you are now ashamed doth he not challenge your answer and can you answer any other thing to it but what he concludes Rom. 6.21.22 the end of those things is death for the wages of sin every sin is death and will any event be found other then what St. James speakes of the progress of sin that every man that bringeth forth sin Jam. 1.14 15. being enticed by his own lust and finisheth it must die eternally for it as certainly as every one that is born of a woman must tast of natural death with this only difference that both righteous and wicked penitent and impenitent must die a like death in nature but the wicked unregerate onely shall die eternally that is be for ever separate from God and be forever miserable How much then doth it concern me to labour the death of my sin S. 11. that my sin may not bring this death upon me how should I and every soul cast out that morsell though never so sweet that will either choke or poyson us at the last why should I dally or be familiar with that or keep it under the roof of my tabernacle that will cut my throat and then set all my house on fire and put my soul into flames of everlasting burnings Oh how can I doe this and act the other sin which doth put me under the wrath of my Lords displeasure at present and if I continue in it will procure that finall displeasure which will never be removed and this is an hell of misery to be banished from the face and favour of God and to lie under his wrath for ever Shall I then or any body else that loves God and his own soul continue in that or this sin S. 12. which for ought I know if I continue one day longer in it may never be
intercept the wrath of the offended God pouring out upon the whole race of mankind for the first and after-transgressions see although he did but beare our sins for he had not one sin of his own to answer for not the least sinless he ever was and sinless he will for ever be yet consider what expence he was at and what chastisements he bare what agonies of soul he laboured under what woundings he suffered what blood he shed what death he died and all ignominie and ten thousand times more then I can express did he passe through and all because he in infinite love to mankind would interpose and was content to be reputed as a sinner that he might satisfie for sin committed and repair the ruines sin had made and restore the losse sin had procured yet when I consider what wofull worke sin made on the humanity of the ETERNALL JESUS while on earth though being but laid on him not found in him how can I keep my blood from rising up against sin my sin that fetcht the heart-blood of Christ my Lord and crucified the Lord of Life the Lord of my Life too and caused his death for a season But had he been tainted in himself with the least sin of his own or been guiâ—ty of the least transgression or had he made the least failer in any of those many transactions enjoyned him by his Eternal Father for the redemption of mankind fallen or had he admitted of the least irregularity in all his life in thought word or action the nature of sin is such where ever it cleaveth and sticketh that the least scruple and mote would have infected a world of men and an heaven of angels and if Christ himself had been tainted with the lest sin imaginable he must have ceased from being a Saviour and Redeemer of others and from being God who is glorious in holiness and have sought for himself a Saviour and Redeemer or have lain under that guilt and pollution that his own sin had brought upon him and this the devill knew well enough when he attempted our blessed Lord Jesus with temptations of divers sorts that he might bring him to commit a sin which would have frustrated the merit of his redemption and undone both him and us if such a thing had been possible that Christ could have committed a sin So great an evil and so poisonous a plague is sin that it will doe that by it 's own maglignity which all the devils in hell cannot doe to me except I commit sin and yield to the solicitations and motions of mine own lust Can I now S. 27. if I have but the least love to Christ after such a consideration as this think sin to be no evil and that there is no great hurt in it much less think it lovely should I not rather think sin to be the greatest evil in the world more terrible then all the most astonishing and lothsome diseases that are incident to humanity is it not far better for one to undergoe all the afflictions and bodily punishments in this life then to have his soul infected with sin or to lie under the guilt or burden of one sin alone is it not much better to be a poor Saint then a rich sinner an humble penitent then an honourable reprobate would I not a thousand times rather have my whole life accompanied with variety of troubles without sin then to be quite freed from all afflictions with the being and adhesion of one sin though but one and that the least Oh my soul God may love thee though never so sorely afflicted as sometime Job was and his love is life and riches and far better then all but if thou be never so rich and great and healthy and be hated of God Oh how miserable art thou Shall I continue in sin then S. 28. God forbid Never let my soul close with that which God so perfectly hates and will as certainly punish first or last where ever he finds it and him with whom he finds it and who can hide himself or his sin from the all-seeing God or withstand his power punishing alas not one in the world And shall I attempt to sin S. 29. which I may doe and then to hide it which I shall never be able to do from the eye of God nor shall I ever be able to withstand the stroke or stand under the wrath of him that will not spare when he means to take vengeance of sin and then poor wretch what will become of thee when thy unpardoned sins thine own wickedness shall be laid on thee and together with them the insupportable wrath of the Almighty Ah sin thou hast undone millions already and wilt ruine me also if I keep thee I am sorry I have been so well acquainted with thee so long that I have been deceived by thee so often 't is too much I have served thee and the devil by sinning O Lord that I may henceforth renounce all my wickedness and lothe every one of my sins and the womb that bears them Jam. 1.14 15. even my lusts it will never be well with thee O my soul untill I am delivered from the power guilt and filthiness of my sins 3. I consider S. 30. that if sin in its nature be so pestilent and of such dreadfull consequence and malevolent aspect working the destruction of the subject where ere it fastens and remains then must I expect the same dealing from my own lusts and sinfull acts if I continue in my sin nourish and feed my lusts as others have by sad experience found from their sins and 't is past dispute that every sin in particular every transgression of mine every evil motion within me every act of sin is of the very same nature and tendencie and hath the same poisonous quality and the same contrariety enmity and malignity against God and goodness as the whole kind of sin in the masse 't is bone of his bone and flesh of his flesh and of the same father the devill and bears his very image and doth the same thing it sights against heaven and my own souls happiness it will destroy infallibly if I keep it and cherish it with me If I practice theft or covetousness S. 31. or whoredome or drunkenness or lying or swearing or any other sin frequently or but once am I not a sinner have I not transgressed the whole law St. James tells me that if I offend in one point I am guilty of all Jam. 2.10 that is I have broken the Law of God and am guilty of the breach of the whole law by so doing not that I have committed every individuall sin forbidden but I have contracted transgressing in one point the guilt of high treason against my Soveraign Lord the supreme law-giver And why should I imagine that the littleness of my sin should lessen the transgression S. 32. My Lord Christ saith That whosoever shall
break one but one of these least commandements Mat. 5.19 the least of them he shall be called the least in the kingdome of heaven that is he shall be despised and rejected by God in the day of judgment and cast out as an offender and rebell be it but rash anger of malicious design or looking on a woman lustfully though it proceed not to actual murder or adultery though it seem but small while in the first motions of lust yet 't is a breach of the spiritual law of God and I am a sinner and a rebell if I so continue in these seeming little faults I am exempted from pardon for in every single sin there is a complicated viciousness and an accumulated treason and that is enough to bring me to condign punishment and if one of my sins will be strong enough to wound me and slay me and hath malice enough to attempt it how then can I be safe how can I think to escape and deliver my soul while I keep my sin and act my folly S. 33. For I may consider that every single sin hath these in it common with the whole kind of every sin I either love or act and the more I practice and the more frequently I commit it the more hainous is my sin and I by every single act of every of them adde more to the measure and heap of wrath and in each act of the same sin or addition of a new sin the more rods and scourges are treasuring up for my finall chastisement and eternal punishment 4ly For this I consider S. 34. that the least sin that can be named be it but the sin of a vain word an irregular thought an impertinent and unprofitable action is able to undoe and overthrow millions of angels and a world of men if laid and charged on them and the reason is because of that poyson that is in it and 't is enough that it is sin and whatever hath the nature thereof is insupportable by any or all the concurrent strength of angels and men Now if I have but the least exercise of my reason or religion S. 35. how can I contentedly keep my sin how can I but I must forthwith renounce suppresse and cast quite away my sins be they great or small many or few For first when I shall seriously consider these following things 1. I consider that every sin is against God and every time I sin I fight against God and use it as my weapon with which I oppose resist offend contradict the GLORIOUS MAJESTIE of my gracious God that 't is a contrariety against him 1. To the holy nature of God S. 36. sin is set forth in Scripture and that doth shew the maliciousness and exceeding desperateness of it where sin is termed a Rom. 8.7 enmity against God b Act. 7.51 resisting the holy Ghost c Act 5.39 fighting against God and sinners are said while in their sins to walk d Levit. 26.21 28. contrary to God and e Isai 45.9 striving against God yea rising up in f Micah 2.8 rebellion against God And all these are expressions which demonstrate the nature of sin in the root and every branch and spring of the tree is of the same venomous quality in its measure and proportion and can any man think well of that which sets him against the glorious God and renders me an enemy to God and provoketh Gods displeasure against me Wo unto that soul that striveth with his maker Isai 45.9 how can the pot-sheard prevail against his maker how can chaffe stand before the wind how can a bramble withstand the fire 2. Sin is against the holy and righteous laws of God S. 37. and by my sin I go about to evacuate and null the just and holy laws of God made to rule us by and when I sin I do in effect say I will not be ruled by those laws of God nor obey the will of God but I will resist his will and break his commands and will not have God for my God to reign over me but follow my own will the will of the flesh and obey the devill and his commands will I follow whatever the issue may be and what a damnable resolution is this yea what a desperate conclusion what wofull and dreadfull consequences will my sinning bring upon my soul if thus I set my self act against the commands of God which one day will be justified against me vile sinner 3. My continuance in sin S. 38. in any sin is contrary to that most gracious design and purpose of God by which he willeth my freedome from the dominion filth and guilt of my sin and to put me in a state of holiness and happiness 1. God sent Christ his dear Son into the world on this design and on this errand he came and for this he spent his precious blood and laid down his life to redeeme me from my sins to be a sacrifice for me to destroy the work of the devil in me to wit my sin to slay that enmity in my cursed nature to abolish sin to rid me of my sin to make me a new creature to purge out the old leaven to separate me and my sin he gave himself for me to redeem me from all iniquity and to purifie me Tit. 2.12 14. and make me holy to teach me this lesson by his holy life and holy doctrine to avoid sin to resist temptations to live spotless in the world to renounce all ungodliness to call me to repentance for all my sins past and to lead a sober righteous and godly life in this present world and by his meritorious life and death hath procured this grace for me that through him I might be able to crucifie all my corruptions overcome all my sins and free me from every damning practise and so reconciling me to God and to turn my enmity against God to a harred of every false unholy disobedient way and practise and to be at peace with God And doe I not by my continuing in my sin frustrate this mercifull design and render my blessed Saviour undertaking and his great expence of no such great effect to me do not I while I keep my sin and act my shame and misery put a scorn upon Christs undertakings and trample his precious blood one drop of it being more worth then mountains of gold and precious stones 1 Pet. 1.19 Heb. 10.27 under foot as an unholy thing as a thing not effectual to redeem me from my vain conversation do I not by my continuance after all this in my sin render my self in such a state in which there is nothing can be expected less then a certain fearfull looking for of judgment see it plain Heb. 10.26 If we sin wilfully after we have received the knowledge of the truth there remaines no more sacrifice for sins but a certain fearfull looking for of judgment and
fiery indignation which shall devour the adversary c. 2. My continuance in my sin is contrary to the gracious design of the Gospel and ministry of it which is appointed of mercy to my soul and to this end published to thee Act. 26.20 that it might be the happy instrument of thy conversion and to work thee off from thy sin and to perswade thee to let thy sins go and to build thee up in a most holy faith and life Act. 20.21 to turn me from sin to God from darkness to light from the power of Satan to God And what are all those calls intreaties S. 40. invitations wooings complainings menaces promises in the Gospel-administrations and all the labours watchings prayings and preachings and studies and teares and admonitions and warnings and to what end are sermons and sabbaths and sacraments for me why doth God rebuke and correct and inflict punishments upon sinners what are all these from the gracious God to me but so many varieties of arguments and so many importunities and instruments for this very end that I might leave off and cease to doe evil and learn to doe well to what purpose is all this cost but to bring my soul my life and sin asunder what is it for but this to cause me to leave and forsake that which God hates perfectly and that will undoe me certainly if kept 't is to perswade me to yeild to do no more any such act as God hates O doe not the thing that I hate saith God by all these his dispensations and that is the upshot of all Now while I continue in any sin what do I any less then cross the design of God by these means S. 41. and so render my self inexcusable and oppose God in Christ and resist the Spirit of God in his word working and endeavouring by all means my conversion what am I less injurious to Gods grace and Christs love by my obstinacie and wilfullness then they of this sort which our Saviour speaks to in tears Luke 13.34 Luke 19.42 How often would I have gathered thee as a hen doth her chickens under her wings but ye would not O that thou hadst known even thou in this thy day and by these thy means the things that belong unto thy peace but now they are hid from thine eyes thou knewest not the time of mercies visitation but crossest the gracious design of thy invitation thou wilt not leave thy sin and now mercy is hid from thee and so my continuance in sin is a meer contradiction to my pardon and forgiveness you see O how should this consideration cut me to the bone S. 42. and pierce me to the heart when my continuing in sin is no less then the opposing the grace of God Its design is to bring me to repentance and forsaking sin that I might find mercy and favour from him who but a mad man or a fool would continue in his sin against such grace and so cross that design of God to bring thee poor wretch to happiness I consider that as my sin is against God S. 43. for 't is a pollution and so against his most holy nature which hath no defilement and 't is against his holy laws his good will purpose and gracious designs and makes the sinner and God at great dispute and controversie which is a state bad enough for a poor wicked wretch to be in yet I may further consider that my sin is against God and so bad enough though God notwithstanding my enmity and contrariety can well enough secure his own honour holiness and eternal happiness without impeachment or the least interruption or diminution yet 't is bad enough to me that I by my sin am become an enemy to God and God an enemy to me which is death and misery sure enough to the sinner I may further consider that as often as I sin I offer violence to my own soul my sin is against my own self it is the greatest wrong and injury I can do to my self and if I had any true love to my self that is to the eternal welfare of my best self my soul Pro. 8.36 I should forbear sinning He that sinneth against me that is against Christ wrongeth his own soul all they that hate me love death If I live in sin and will not repent of it and forbear it I work the greatest mischief I can against my self sinning is self-murthering I lay violent hands on my self if I would study to ruine my self for ever there is no way imaginable like this now mentioned of sinning and repeating the acts and continuing in any sinfull course to effect my utter destruction every sin is a deaths-wound although it kill me not our-right yet it leaves me for dead I am a condemned man I am dead in law and dead as to the acting any life of grace it may be I may have for a little while a name to live but indeed I am dead dead while I live in the world Such an one a sinner is as the Angel of the Church of Sardis reproveth Rev. 3.1 I know thy workes that thou hast a name that thou livest and art dead When I commit a sin S. 44. I consider I doe that which for ought I know I may neither have the grace nor the space to repent of I may forget it I may make light of it or I may excuse it or defend it or maintain it I may be hardened in it and adde more to it and draw others to countenance and practise my sin and so still infect another with my plague and become an exemplar and promoter of wickedness and teach others to sin too and propagate iniquity and bring subjects to the devill and enlarge his kingdome O what an innumerable many of mischiefs do I bring upon my self and others when I sin And after all this if I do seem to be sorry for my so doing at the end of a vicious life I can have none assurance that I shall be pardoned but on the contrary most certain it is if I continue in my sin untill death I must be damned for all my repentance for Judas sinned and repented and despaired and was damned for all his repentance his sin for which he was accused and for which he hanged himself was but a sin and my transgression is a sin too and if Judas or Cain or a Simon Magus or a Julian be damned for their sins what advantage will it be for me if my sin be not so deep a dye so grim a complexion so horrid a sound as treasons and murder a betraying my Master and killing my Brother if I be cast into hell for my omissions of Gods commands and doing such things though but in the least instance which God hath absolutely forbidden When I consider this methinks I should dread sin as an ugly fiend as a devill of hell and shun it as a pest and a
10. art thou still an unbeliever And thou art an unbeliever if thou acknowledgest not nor believest in the onely True God the Father of Christ and Creator of the World as revealed to thee in the Scriptures if thou believest not in Jesus Christ the onely Eternall Son of God If thou confess him not to be the true Messias not acknowledgest him to be HE that was promised and in time was sent into the world born of a virgin and took humane nature into his Godhead and suffered here on earth death for the Redemption of mankind who were lost by sin and under the curse and power of Satan if thou takest him not for thy Saviour and Lord if thou yeildest not up thy self thy mind Will affections and actions to be sanctified and ruled by him thou art yet an Infidel If thou believest not the Holy Ghost to be God S. 11. and proceeding from the Father and the Son and yet equall with the Father and the Son and that the FATHER SON and HOLY GHOST are one onely God in essence nature power dignity infiniteness according to the Scriptures thou art an Infidel Nay if thou believest not the holy Scriptures of the OLD and NEW TESTAMENT to be of God given unto us for a full Revelation of the mind of God concerning our faith and life If thou believest not the promises and threats of the Gospell If thou believest not reward for the Godly and punishment for the wicked a day of Judgment where and when all mankind shall be Judged according to their workes done in this present World in the Resurrection of all the dead at the last day when men shall receive the finall sentence from the mouth of Christ either for the enjoyment of Heaven or the torments of Hell from that time for ever If thou believest not all this thy state is Infidell thou art yet an unbeliever S. 12. and if thou continuest so this must be thy doom read it and tremble * Mar. 16.16 He that believeth not shall be damned * John 3.36 He that believeth not the Son which is Jesus Christ shall not see life but the wrath of God abideth on him †Rev. 21.8 The unbelieving shall have their part in the lake which burneth with fire and brimstone which is the second death Consider this and see if thy case be unbelief whether it doth not concern thee speedily to reform in this particular and become a true believer §. III. Unrighteousness Art thou an unrighteous person S. 13. I mean one that is unjust in thy dealings with men doest wrong either friend or foe in goods name or life Is it thy custome in trafficking with others to cheat deceive defraud any one dost thou keep back for thy own use that which is not thine own by consent or purchase or gift from the right owners hast broken thy promise and covenant made with man wilfully hast thou stollen from or robbed any man of what was his or anothers in his keeping hast received stollen goods knowingly and consenting to theeves and robbers dost usually doe to others in any case what in no case thou wouldest have them doe to thee Then art thou an unrighteous person in jurious to man a wronger of thine own soul and highly offensive to the Just and Righteous God who loveth righteousness and hateth iniquity and hast sinfully transgressed that excellent Rule of thy blessed Lord and Saviour Jesus Christ who hath said that whatsoever you would that men should doe unto you Luke 6.21 Mat. 7.20 S. 14. doe ye even so unto them Now if thou art guilty of unjust and unrighteous dealing you must repent of it speedily and quit it absolutely away with this evil frame and wicked practice Leave off to walk unrighteously S. 15. if thou meanest to be reformed and saved but if thou wilt not then take notice that this remaines against thee Deut. 25.16 Rom. 1.18 1 Cor. 6.9 S. 16. All that doe unrighteously are anabomination unto the Lordthy God And then know that the unrighteous shall not inherit the kingdome of God Now will you dare to doe unrighteously any more or wilt thou not much rather reform in time then undergoe thy exclusion of heaven and loss of thy happiness to the ruine of thy soul for ever for thy unrighteous dealing Then be perswaded to rid thy hands of unjust gain S. 17. and thy heart and mind from all unjust and unrighteous thoughts and contrivances that it may be said of thee such was I indeed but now I am reformed I have left off all my unjust unrighteous dealing through the grace of God convincing me of my sin warning me and helping me to forsake it Adde this consideration to further thee in thy REFORMATION what will it profit thee yea what is any man profited if he shall gain the whole world by unrighteousness Mat. 16.26 and lose his own soul alas what will all thy getting doe thee good when thou shalt pay so dear for it even the unvaluable losse of thy precious soul at last §. IV. Idolatry Is Idolatry thy sin S. 18. Art thou guilty of that If thou hast worshipped a false God any of the Heathen Idols instead of the true God Hast thou worshipped or prayed to or before an image directing thy service to it or to God by an image of mans making Hast thou adored or worshipped a piece of bread as though it were really and materially the very body of Christ or hast thou adored a crucifix and prayed unto it Or attributed any divine power to a piece of gold silver brass wood made after the fashion of a cross Dost thou give the honour and worship due unto God to any creature or likeness of any thing thou then art guilty thou art found a gross Idolater Nay further S. 19. Rom. 1.21 if thou in thy fancie dost conceive of the eternall invisible GOD who is a pure spirituall being as though he were like unto any thing thou ever sawest and dost worship him under that imaginaty shape thou wrongest God and hast set up an Idol in thy imagination and so art thou an imaginary Idolater though thou hast no picture before thine eyes yea further if thy heart mind will affections be laid out upon earthly things and thou payest more true love to and devotest thy self to the pleasures profits and honours of this world If thou servest the creature more constantly affectionately and willingly then the great God then art thou an Idolater for what is Idolatry else but the setting up the creature in the place of God and to give the creature the preeminence in our hearts and minds and what is it to commit Idolatry but a serving the creature and adoreing it * Rom. 1.25 more then the Creator who is blessed for ever And therefore the covetous worldling is branded with this abominable title of Idolatry †Eph. 5.5 For this ye know that no
Sam. 11.14 15. 3. Yet further hast thou commanded contrived consented to the death of any thou art guilty thou art a murderer 4. Art thou a magistrate and givest sentence of death S. 39. 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 the revenger of innocent blood upon the heads of those that have shed it themselves or caused it to be spilt by others 5. Moreover S. 40. if I have been the voluntary occasion of the unnaturall and untimely death of another either by mixing poison with meats or drinks or otherwise though given by the hand of another and if it take that cursed effect I am guilty actually if it doth not kill out-right I am intentionally guilty of murder 6. If I have provoked or inticed and one to that excess of drinking or surfeting so as the mans body is endangered by it and he thereby hath contracted a killing disease I am not free of this sin though the law of man take no hold on me for it 7. Or if I provoke a person to kill or make away himself I am accessary to his self-murder 8. Furthermore if I doe not when it is in my power rescue the innocent from violence or if I suffer any one to famish or starve when I might or have an opportunity to preserve life I am no better then a man-slayer yet again Mat. 5.21 22. ◠our Saviour Christ the best interpreter of the mind of God in this point and all other commands tells thee that within the compasse of this sin of murder come the beginnings of this sin in the heart though it goe no further then the intention as malice hatred causless and inordinate anger revengefull desires and also if it proceed to violent railing and reprochfull language 9. If thou yet suffer thy passion to break out to an assault of another with blood or wounds S. 41. beating and hurting the body of a man or puts him in fear of his life any of these and every of them is a branch of this sin and renders thee guilty 10. And if thou enter into the lists with thy equall either challenging thy self or answering anothers challenge to fight upon what account soever thou dost thereby hazard thy own or the others and sometimes both your lives and so you become guilty of self-murder or killing another and if thou kill him in the quarrell though thou mayst escape the law of man yet thou art a murdere and many years of deep repentance will not suffice for it and if thou die in the duell thou goest to hell without remedy And if you think this too severe an exposition of the command S. 42. as to include anger and malicious words read Mat. 5. 21 22. Thou shalt not kill and whosoever shall kill shall be in danger of the judgment But I say unto you whosoever is angry with his Brother without cause shall be in danger of the judgment and whosoever shall say Thou fool shall be in danger of Hell-fire Where you may see the same judgment is allotted for malicious angry revengfull men as to actuall killing that is they are to be accounted guilty of this sin and judged as murderers Now in the Name of God I intreat thee whoever thou art that meanest to the saved to examine thy heart S. 43. disposition and practice whether thou art not guilty of some of these things and if thou art condemn thy self for it and repent heartily and reform presently for if thou livest in this sin thou canst never approve thy self innocent neither will God acquit thee except thou repent and leave it And that ye may know that anger S. 44. malice revenge hatred railing evil speaking are no small matters you shall find that all of them are both forbidden and condemned and the persons here guilty in this present life shall without reformation be excluded heaven Rom. 1.29 see Rom. 1.29 wicked men of this kind are under Gods wrath in ver 18. and worthy of death ver 32. are such as verse 29. are described malicious full of envy murder debate malignity back-biters and Galatians 5. are found among the works of the flesh Gal. 5.19 20 21. the which if men doe and continue in them they shall not inherit the kingdome are these hated variance wrath strife envyings murders and in Rom. 12.19 Christians are intreated not to seek revenge but leave it to God Avenge not your selves therefore but allay your wrath And in Ephes 4. Eph. 4.29 30 31. Let no corrupt communication proceed out of your mouths let all bitterness and wrath and anger and clamor and evil speaking be put away from you James 3.14 15 16. with all malice For all these kinds are earthly sensuall and divelish And hence you may perceive what you are to look after S. 45. and if you are guilty to repent speedily of every one for know that murderers shall have their portion in the lake which burneth with fire and brimstone Rev. 21.8 which is the second death A bloody-minded a bloody-handed and a killing-tongued man shall never to heaven Take heed therefore if thou be guilty in any of these lesser matters which thou thinkest not so severely to be censured yet consider if they be light and common they are the more easily forsaken and if thou forsake them not so slight as you make of them yet God will account thee disobedient and lay a punishment as heavy as that of hell upon thee one day if thou repent not of them and forsake them in time that very speedily remember thou art now warned that not onely he that killeth but also he that hateth his brother that is any man is a murderer and no murderer hath eternal life 1 John 3.25 mark that well § X. False and vain swearing Art thou defiled with OATHES by which thou hast at any time born witness against the truth S. 46. and sworn to confirm a lie then thou art a perjured person hast thou broken a lawfull vow and nor performed thy promise having bound thy self by oath hast thou rashly sworn to doe a thing which is not in thy power or presumptuously engaged thy self by oath in a thing unlawfull dost solemnly swear by the name of the glorious God in a trifle or for any lower end then to put an end to all strife or for the determining of some weighty matter which without thy oath could not be ended examine what oath thou hast taken before whom in what causes to what end and with what solemnity and accordingly shalt thou know whether thou hast sinned by solemn swearing for an oath is a sacred thing and he that swears must swear by the name of God in truth in judgment and in righteousness but he
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 yield 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 nor terrible to thee But to be short S. 25. 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 mustnever 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 Mar. 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 off quite or delay my REFORMATION O that I may never more decline my necessary duty by excuses nor gratifie satan and wrong mine own soul by delays CHAP. XII Of some Queries NOW for thy further conviction and speedier resolution about this great and necessary work of saving reformation S. 1. I would intreat thee sinner in the Name of God to weigh seriously what is here offered unto thee and resolve to give an effectuall answer as you shall see cause and no more do I desire thee to do in this point then what in conscience you shall judge fit to be done in this case of speedy practicall Reformation and if you cannot rationally except against what I propose that you would forthwith yeild and be perswaded to the thing and without more adoe set about this thy own work First of all I demand whether the things which I have been perswading thee to all along be thy duty S. 2. Qu. 1. and of absolute indispen sible necessity in order to thy eternal salvation Or whether you think it an indifferent thing whether you be a true penitent and sound convert or no if you you do if it be of absolute necessity how can you in reason and conscience neglect it if you mean to be saved if it be thought but a matter of lesser moment and a thing indifferent then why IS CHRIST and why are all his ministers and the Scriptures so earnest with thee to reform and why is Satan the world and all the enemies to thy souls happiness so industrious to keep thee in thy sins and in an unreformed and unconverted estate you cannot conclude it a thing indifferent except you make it a thing indifferent whether you be eternally saved or damned eternally O then art thou perswaded of the necessity of reformation set about it speedily neglect it not Whether in good earnest do you not believe that JESUS CHRIST is very much offended S. 3. Qu. 2. and his grace and favour exceedingly abused and the worth of his blood extremely vilified by thee all the while thou continuest in thy wilfull sinning and in despite to his holiness and all he hath done and suffered to redeeme thee from all iniquity to serve him in new obedience all the days of thy life Whether if you refuse to amend and to cast away all your iniquities S. 4. Qu. 3. and become a sincere convert can you have any ground or reason to hope you shall be saved by Christ seeing he himself hath aid Except you be converted Mat. 18.3 you cannot enter into the king dome of he aven Whether do you think that those sins thy self art guilty of either in thought S. 5. Qu. 4. word or actions those thy omissions and commissions if not repented of and pardoned will be any hinderance to thy salvation or dost think that GOD doth esteem of thee never the worse for all thy evil practices but gives thee leave to be as bad as you will and will never call you to an account for all your misbehaviours have you any reason to be perswaded of this or of the contrary you cannot sure be so desperately wicked as to think so wickedly of God and Christ that he should be either pattern or patron of wickedness in any one living Whether do you in your judgment account happier S. 6. Qu. 5. he that continueth still in his sins and vitious course of living and dieth in that estate or he that doth repent betime and lead a godly sober and righteous life and dieth in that state which of these wouldst thou be and in which of these conditions wouldst thou be found when God shall call thee hence to appear at the judgment of the great day surely you cannot but wish you might dye the death of the righreous and fare as a godly man fareth at last Oh then why will you not conclude to live as the godly man liveth now Whether dost thou not think that the time past of thy life is not enough and too much that thou hast served thy lusts S. 7. Qu. 6. 1 Pet. 4.2 3. and followed the devices and desires of thy naughty heart is it not now high time forthwith to forsake all sin and to betake thee to an holy life have not Satan sin the world and vanity had too much of thy hearts delight and affections but wilt thou give them yet more and serve them yet longer Alas how long canst thou doe better then to rid thy self of those sins and get clear of them that will slay thee and are ready every moment to make an end of thy daies and happiness together if thou nourish them or spare them or give but way to them Whether you suppose it a blemish or disgrace to thy birth S. 8. Qu. 7. breeding place relations and parts to become a true hearty penitent an holy person a disciple of Christ a child of God and an inheritor of immortall glory and of a vile person made an honorable Saint or is it not much more a blemish disgrace and dishonour to be a servant of sin a slave to
be executed on thee and for ever must thou lie under it whether it be unto life or death salvation or damnation nor will there be any revocation or alteâ—â—ation of that unalterable decree Oh then how much doth it concern thee and every one that thou be sincerely wholly reformed in this world seeing thy everlasting making or marring depends upon it forasmuch as thy eternal weal or woe is determined and fixed according as thy heart and life is reformed or not reformed Do not therefore O Christian neglect the doing of that speedily which may put all out of doubt S. 2. and give thee a comfortable assurance that heaven shall be thy portion which thou mayst depend upon if thy heart be converted and thy ways amended and as sadly mayst thou sink in thy hopes of heaven if this be not fully wrought in thee O then let not any thing in the world make thee put off thy reformation or baffle thee out of thy duty or betray thee into vain hopes to be happy without it II. Motive 2. The next Motive to provoke thee to hasten thy reformation is this S. 3. that all the while you deferre it you lose your time and are doing that you must undoe again for the best of all that you do else are but trifles and toies and nothing at all to the purpose of true happiness and all this while you are making more work for tears lamentation and repentance and if ever you come to the happy state of conversion hereafter you will be much afflicted and troubled that you continued so long a fool and a wretch as you are all the while you put off and delay your amendment how bitter will it be to a devour soul to remember how long he continued at a distance from Christ how long he did live after the flesh and the world how many days and how much strength he spent in the service of sin how many excuses and delays he used Oh! he will beshrew himself to think how often he put off the kind intreaties of Christ and those many invications to holiness it will trouble thee if ever thou come to be converted that thou wert not converted sooner that God and religion had not thy heart and service long agoe that thou didst not yield and resign up thy self when first thou wast moved to it that sin had so much and Christ so little of thy will and affections O then dear soul deferre not any longer but do that with all speed which you have now a fair opportunity to perform that is forthwith to leave off your known sins and betake your selves to a sober serious holy life so will you prevent your own molestation and your own misery III. Motive 3. Let the danger and dreadfulness of an unconverted state move thee speedily to get out of it by all possible means S. 4. alas all the while I live unreformed I am under the curse of the Law and power of Satan a stave to lust and a son of perdition and if I chance to die in this estate my case and the already damned in hell will be the same they who died in their sins are miserable wretches and so shall I be as they are there is but a step between me and their sad condition and while I am on this side the grave in a sinning course following the motions of my lusts I am in a worse condition then the worst of creatures a toad in my ditch is better by much then a man in his sins unconverted unreformed And all the while I live in my sins I am unpardoned and am hastening to an eternity of misery I am in that broad way which leadeth straight on to destruction Oh then let my soul get quickly out of that way and from that state in which I walk in so much danger and which will most certainly carry me to the chambers of death and bring me under the eternall wrath of God IV. Motive 4. Let the consideration of the brevity and uncertainty of thy life move thee to hasten thy reformation S. 5. this night thy soul may be taken from thy body if not then within a very short time it must and it will be called to an account and oh what a sad day will it prove then when death opens the passage from a sinfull life to an endless misery when death puts an end to the pleasures of sin and gives a beginning to the pains of hell never to end Therefore if you mean to prevent the miseries of a dying sinner S. 6. you must destroy the sin ere you die and this requires your care and diligence your speed and quick dispatch Oh that you would be wise concerning your later end and leave not that to do at the last which can neither be well done nor accepted if it be put off till the last V. Motive 5. Another Motive to a speedy reformation let be S. 7. that none of thy most pleasurable sinfull practices are half so pleasing to thee a sinner as the ways of godliness and exercise of vertues are to the true convert reformation if it be sound and universall will prove the rarest delight and content in the world and be of excellent satisfaction to thee Pro 3.15 1 Tim. 4.8 1 Tim. 6.6 Her ways are ways of pleasantness and all her paths are peace and godliness with contentment is great gaine profitable to all things having the promise of this life and that which is to come No life can be compared to a godly life for pleasure profit and contentment how quiet is the conscience of a devout holy Christian how sweet his sleep how calm and serene is his spirit that is at peace with God! how doth he rejoyce in the Lord what a merry life doth he lead and goeth on his way cheerfully to his home to his inheritance to his joys in heaven which he hath in prospect and is at the end of his race how doth that soul triumph in his victories that is daily resisting temptations and slaying his corruption how sweetly doth he passe his time that spends it in communion with God and delights of heaven But 't is farre otherwise with a wicked man that serves the interest of sin and studies to gratifie and serve his lusts in sinful actings Oh what a many plots doth he lay and paines doth he take to bring about his sin and then what shifts must be make to hide to excuse to maintain his sin what a many perplexing gripes of conscience and often terrours hath a wicked man within himself and besides the bitterness in the end of sinfull actions what a toile and weariness it is in the exercise of it so that truly a man may say of sin WHAT A WEARINESS IT IS to what purpose is all this cost and losse of time and exhausting the spirits and after all what pleasure hath a man or what content can accrue to any man upon the