Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
10. Rom. 5. 20. Where sin abounded, grace did abound much more. O sweet! But hear what St. Paul addeth; What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin live any longer therein? Rom. 6. 1, 2. This place teacheth us not to presume; but that we should not despair. None therefore of these Promises, promiseth any grace to any, but to the penitent heart.
1. From the Doctrine of Justification by Faith only; a carnal Christian gathereth, That good works are not necessary. He commends others that do good works, but he persuades himself that he shall be saved by his Faith, without doing any ⟨p. 109⟩such matter. But he should know, that though good works are not necessary to justification, 1yet they are necessary to salvation, for we are God's workmanship created in Christ Jesus unto good works, which God hath predestinated, that we should walk in them. 2Whosoever therefore in years of discretion bringeth not forth good works, after he is called, he cannot be saved, neither was he ever predestinated to life eternal, Therefore the Scripture saith▪ that* Christ will reward every man according to his works;
to obtain eternal li•e. For good works are the true fruits of a true faith, which apprehendeth Christ and his obedience unto salvation. And no other faith
never alone, but ever accompanied with good works, as the Tree with his fruits, the Sun with his light, the fire with his heat, the water with his moisture. And the faith which doth not justify her self by good works before
1. From the Doctrine of Justification by Faith only; a carnal Christian gathereth, That good works are not necessary. He commends others that do good works, but he persuades himself that he shall be saved by his Faith, without doing any ⟨p. 109⟩such matter. But he should know, that though good works are not necessary to justification, 1yet they are necessary to salvation, for we are God's workmanship created in Christ Jesus unto good works, which God hath predestinated, that we should walk in them. 2Whosoever therefore in years of discretion bringeth not forth good works, after he is called, he cannot be saved, neither was he ever predestinated to life eternal, Therefore the Scripture saith▪ that* Christ will reward every man according to his works; 4Christ respects in the Angels of the seven 5Churches nothing but their works, 6and at the last day he will give the heavenly inheritance only to them who have done good works, ain feeding the hungry, clothing the naked, &c▪ At that dayb righteousness shall wear the Crown. No righteousness, no crown, no good works (according to a man's talent) no reward from God, unless it bec vengeance. To be rich in good works, is the surest foundation of our assurance dto obtain eternal li•e. For good works are the true fruits of a true faith, which apprehendeth Christ and his obedience unto salvation. And no other faithe availeth in Christ, but that which worketh by love, and (but in the act of justification) that faith which only justifieth is *never alone, but ever accompanied with good works, as the Tree with his fruits, the Sun with his light, the fire with his heat, the water with his moisture. And the faith which doth not justifie her self by good works before ⟨p. 110⟩men, is but af dead faith, which will never justifie a man's soul before God. But a justifying faithg purifieth the heart, andh sanctifieth the whole man throughout.
II From the Doctrine of God's eternal iPredestination, and unchangeable Decree, he gathereth, that if he be predestinated to be saved, he cannot but be saved; if to be damned, no means can do any good. Therefore all works of Piety are but in vain But he should learn, that God hath predestinated to the means, as well as to the end. Whom therefore God hath predestinated to be saved, which is thek end, he hath likewise predestinated to be first called, justified, and made conformable to the Image of his Son, which is thel means. And the, 4(saith St.m Peter) who are elect unto salvation, are also elect unto the sanctification of the spirit. 6If therefore upon thy calling thou conformest thy self to the Word and Example of Christ thy Master, and obeyest the good motions of the Holy Spirit, in leaving sin, and living a godly life; then assure thy self, that thou art one of those who are infallibly predestinated to everlasting salvation. If otherwise, blame not God's predestination, but thine own sin and rebellion. Do thou but return unto God, and God will graciously receive thee, as the Father did the prodigal Son; and by thy conversion it shall appear, both ton Angels ando Men, that thou didst belong to his Election. If thou wilt not, why should God save thee?
6Nolite in Deo primum quae•ere, sed in Christo in quo si te per fidem inveigh is, certus esto, t• esse electumNolite in Deo primum quae•ere, sed in Christo in quo si te per fidem inve•e is, certus esto, t• esse electum
III. When a carnal Christian hears that ⟨p. 111⟩Man hath not free will unto good, he looseth the reins to his own corrupt will, as tho' it lay not in him to bridle, or to subdue it; Implicitly making God the Author of sin in suffering Man to run into this necessity. But he should know, that God gave Adam free-will, to stand in hisa integrity if he would; Man abusing his free-will, lost both himself and it. Since the Fall, Man in his state of corruption hath free-will to evil, but not to good; for in this stateb we are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore us what we lost so wretchedly, and take no more care to recover again. But as soon as a Man is regenerated, the grace of God freeth his will unto good, so that he doth all the good things he doth with a free-will: For so the Apostle saith, That cGod of his own good pleasure, worketh both the will and the deed in us; who (as the Apostle expoundeth)d cleanse our selves from all filthiness of flesh and spirit, and finish our sanctification in the fear of God. And in this state every true Christian hath free-will; and as he increaseth in grace, so doth his will in freedom; for ewhen the Son shall make us free, then shall we be free indeed, and fwhere the spirit of the Lord is there is liberty: for the holy spirit draws their minds not by coaction, but by the Cords of Love, Cant. 1. 4. by illuminating their minds to know the truth; by changing their hearts to ⟨p. 112⟩love the known truth;7 and by enabling every one of them (according to the measure of grace which he hath received) to do the good which he loveth; but thou wilt not use the freedom of thy will so far as God hath freed it; for thou dost many times wilfully (against God's Law, to the hazard of thy Soul) that which (if the King's Laws forbid under the penalty of death, or loss of thy worldly Estate) thou wouldst not do. Make not therefore thy want of free-will unto good to be so much the cause of thy sin, as thy want of a loving heart to serve thy heavenly Father.
aMagnas homo liberi arbit•ii vires cum conderetur accepit, sed eas peccando amisit. Aug. de spirit & lit. cap. 3. Eccles 7. 29. Homo male utens libero suo arbittio, & see & liberum suum arbi••ium perdi•i•. Aug. Ench. ad Laur. cap. 30.Magnas homo liberi arbit•ii vires cum conderetur accepit, sed eas peccando amisit. Aug. de spirit & lit. cap. 3. Eccles 7. 29. Homo male utens libero suo arbittio, & se & liberum suum arbi••ium perdi•i•. Aug. Ench. ad Laur. cap. 30.
b2 Cor. 3. 5. Per lapsum arbit•ii libertas in natur•libus […], in supernaturalibus an issa est, donec gratia r•stituatur.2 Cor. 3. 5. Per lapsum arbit•ii libertas in natur•libus 〈…〉, in supernaturalibus an issa est, donec gratia r•stituatur.
cPhil 2. 12. 13. Acti agimus The will is p•s•ve in receiving the first gr•ce, […] active in all goodness.Phil 2. 12. 13. Acti agimus The wil is p•s•ve in receiving the first grce, active in all goodness.
IV. When the natural man hears that no man (since the Fall) is able to fulfil the Law of God, and keep all his Commandments, he boldly presumes to sin, as others do; he contents himself with a few good thoughts; and if he be not altogether as bad as the worst, he concludes, that he is as truly regenerate as the best. And every voluntary refusal of doing good, or withstanding evil, he counts the impossibility of the Law. But he should learn that though (since the Fall) no man but Christ, who was both God and Man, did or can perfectly fulfil the whole Law; yet every true Christian, as soon as he is regenerated, begins to keep all God's Commandments in truth, though he cannot in absolute perfection. Thus with David, they gapply their hearts to fulfil God's Commandments always unto the end. And then theh spirit of grace, which was promised ⟨p. 113⟩to be more abundantly poured forth under the Gospel, 3helpeth them in their good endeavours, 4and assisteth them, to do what he commands them to do. And in so doing God accepteth their (a) good will and endeavour, instead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for us, whatsoever wanteth in our obedience. And in this respect Saint John saith, thatb God's Commandments are not burdenous. And St. Paul saith,c I am able to do all things through the help of him that strengtheneth me. And Zechariah and Elizabeth are said to walk din all the Commandments of the Lord without reproof. Hereupon Christe commends to his Disciples, the care of his keeping of his Commandments, as the truest testimony of our love unto him. So far therefore doth a Man love Christ, as he makes conscience to walk in his Commandments, and the more unto Christ is our love, the less will our pains seem in keeping his Law. The Laws curse (which under the Old Testament was so terrible) is, under the New (by the Death of Christ) abolished to the regenerate; the rigour which made it so impossible to our Nature before, is now to the new born so mollified by the spirit that it seems facile and easy The Apostles indeed pressed on the unconverted Jews and Gentiles, the impossibility of keeping the Law by ability of Nature corrupted. But when they have to do with regenerate Christians, they require to ⟨p. 114⟩the Law (which is the Rule of righteousness) true aobedience in word and deed; the bmortifying of their members;
IV. When the natural man hears that no man (since the Fall) is able to fulfil the Law of God, and keep all his Commandments, he boldly presumes to sin, as others do; he contents himself with a few good thoughts; and if he be not altogether as bad as the worst, he concludes, that he is as truly regenerate as the best. And every voluntary refusal of doing good, or withstanding evil, he counts the impossibility of the Law. But he should learn that though (since the Fall) no man but Christ, who was both God and Man, did or can perfectly fulfil the whole Law; yet every true Christian, as soon as he is regenerated, begins to keep all God's Commandments in truth, though he cannot in absolute perfection. Thus with David, they gapply their hearts to fulfil God's Commandments always unto the end. And then theh spirit of grace, which was promised ⟨p. 113⟩to be more abundantly poured forth under the Gospel, 3helpeth them in their good endeavours, 4and assisteth them, to do what he commands them to do. And in so doing God accepteth their (a) good will and endeavour, instead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for us, whatsoever wanteth in our obedience. And in this respect Saint John saith, thatb God's Commandments are not burthenous. And St. Paul saith,c I am able to do all things through the help of him that strengtheneth me. And Zachary and Elizabeth are said to walk din all the Commandments of the Lord without reproof. Hereupon Christe commends to his Disciples, the care of his keeping of his Commandments, as the truest testimony of our love unto him. So far therefore doth a Man love Christ, as he makes conscience to walk in his Commandmen•s, and the more unto Christ is our love, the less will our pains seem in keeping his Law. The Laws curse (which under the Old Testament was so terrible) is, under the New (by the Death of Christ) abolished to the regenerate; the rigour which made it so impossible to our Nature before, is now to the new born so mollified by the spirit that it seems facil and easie The Apostles indeed pressed on the unconverted Jews and Gentiles, the impossibility of keeping the Law by ability of Nature corrupted. But when they have to do with regenerate Christians, they require to
the ccrucifying of the flesh with the affections and lusts thereof, 2dresurrection to newness of life, ewalking in the spirit, fovercoming of the world by faith; so that tho' no Man can say as Christ, gWhich of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Usurer, Oppressor, Proud, Malicious, Covetous, Profaner of the holy Sabbath, a Liar, a neglecter of God's Public service, and such like gross sins? else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, then Godh gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofi Christ's Holy Spirit. And this Spirit God willk give to every Christian that will pray for it, and incline his heart to keep his Laws.
the ccrucifying of the flesh with the affections and lusts thereof, 2dresurrection to newness of life, ewalking in the spirit, fovercoming of the world by faith; so that tho' no Man can say as Christ, gWhich of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Vsurer, Oppressor, Proud, Malicious, Covetous, Prophaner of the holy Sabbath, a Lyar, a neglecter of God's Publick service, and such like gross sins? else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, then Godh gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofi Christ's Holy Spirit. And this Spirit God willk give to every Christian that will pray for it, and incline his heart to keep his Laws.
V. When the unregenerate man hears that God ldelights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the ⟨p. 115⟩public Prayers; which the profane Varlet would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sabbath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halves, because he hath created and redeemed the whole Man. And as God detests the service of the outward man without the inward heart, as hypocrisy? so he counts the inward service without all external reverence, to be mere profaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimony of thy confidence, hang dow• thy head, and smite thy breast, in token of thy contrition; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary †masters, and therefore no man can possibly serve both.
V. When the unregenerate man hears that God ldelights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the ⟨p. 115⟩publick Prayers; which the prophane Varlet would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sabbath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halfs, because he hath created and redeemed the whole Man. And as God detests the service of the outward man without the inward heart, as hypocrisie? so he counts the inward service without all external reverence, to be meer prophaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimony of thy confidence, hang dow• thy head, and smite thy brest, in token of thy contrition; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary †masters, and therefore no man can possibly serve both.
VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but whosoever thou art, that will be assured in thy heart that thou art one of Christ's ⟨p. 116⟩Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hatha predestinated to be saved; therefore it is calledb the power of God unto salvation to every one that believeth. And where this Divine Ordinance is not, thec people perish, and whosoever shall refuse it,d it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preaching of the Gospel is thee Standard or Ensign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's People, thatf flocks not unto it; neither shall any drop of theg rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghost hbegetteth faith in our hearts, withouti which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect ksheep and of thel Bridegrooms friends, then must it be a fearful mark of a reprobate mgoat either to neglect or contemn to hear the preaching of the Gospel.13 Let no man think this position foolish,n for by this foolishness of preaching, it pleaseth God to save them which believe. Their state is therefore fearful, who live in peace without caring for the preaching of the Gospel. ⟨p. 117⟩Can men look for God's mercy and despots his means? aHe (saith Christ of the Preachers of his Gospel) that despiseth you despiseth me. bHe that is of God, heareth God's Word; ye therefore hear them not, because ye are not of God. Had not thec Israelites heard Phinehas's message, they had never wept. Had not the Baptist preached, the Jews had never dmourned. Had not they who crucified Christ, heard Peter's Sermon, their hearts had never beene pricked. Had not the Ninevites heard Jonah fpreaching, they had never repented; and if thou wilt notg hear andh repent, thou shalt never be saved.
VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but whosoever thou art, that will be assured in thy heart that thou art one of Christ's ⟨p. 116⟩Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hatha predestinated to be saved; therefore it is calledb the power of God unto salvation to every one that believeth. And where this Divine Ordinance is not, thec people perish, and whosoever shall refuse it,d it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preaching of the Gospel is thee Standard or Ensign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's People, thatf flocks not unto it; neither shall any drop of theg rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghost hbegetteth faith in our hearts, withouti which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect ksheep and of thel Bridegrooms friends, then must it be a fearful mark of a reprobate m
VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolution to be his faithful and penitent servants, then the Sacraments do not only signify and offer, but also seal and exhibit indeed, the inward spiritual grace; which they outwardly promise and represent; and to this end Baptism is called the iwashing of Regeneration, and renewing of the Holy Ghost; and the Lord's Supper, kThe Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater reverence received.
VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolution to be his faithful and penitent servants, then the Sacraments do not only signifie and offer, but also seal and exhibit indeed, the inward spiritual grace; which they outwardly promise and represent; and to this end Baptism is called the iwashing of Regeneration, and renewing of the Holy Ghost; and the Lord's Supper, kThe Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater revere•ce received.
VIII. The last, and not the least block ⟨p. 118⟩whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Virtues, as to call drunken carousing, drinking of healths; spilling innocent blood, Valour; Gluttony, Hospitality; Covetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Gracefulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypocrisy; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindered in her progress. And thus much of the first hindrance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.
VIII. The last, and not the least block ⟨p. 118⟩whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Vertues, as to call drunken carousing, drinking of healths; spilling innocent blood, Valour; Gluttony, Hospitality; Covetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Gracefulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypocrisie; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindred in her progress. And thus much of the first hindrance of Piety, by mistaking the true sence of some special places of Scripture, and grounds of Christian Religion.
2. The evil example of great Persons. The practice of whose profane lives they prefer for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctify the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and ⟨p. 119⟩wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be carried with the multitude down right into Hell, thinking it impossible that God will suffer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part theb poor receive the Gospel; and that cfew rich men shall be saved. And that howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; otherwise greatness abused (in the time of their Stewardship) shall turn to their greater condemnation in the day of their accounts. 5At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,6 that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great Men partakers with thee, of thine eternal torments. The multitude of sinners, doth not extenuate, but aggravate sin, ⟨p. 120⟩as in Sodom. Better it is therefore with a few to be saved in the Ark, than with the whole world to be drowned in the flood. Walk with the few godly in the Scriptures narrow path to Heaven; but crowd not with the godless multitude, 7in the broad way to Hell. 8Let not the examples of irreligious great men hinder thy repentance;
2. The evil example of great Persons. The practice of whose prophane lives they preferr for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctifie the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and ⟨p. 119⟩wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be carried with the multitude down right into Hell, thinking it impossi•le that God will suffer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part theb poor receive the Gospel; and that cfew rich men shall be saved. And that howsoever many are called, yet the chosen are but few. dNeither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; otherwise greatness abused (in the time of their Stewardship) shall turn to their greater condemnation in the day of their accounts. 5At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,6 that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable solace, to have a great company of great Men partakers with thee, of thine eternal torments. The multitude of sinners, doth not extenuate, but aggravate sin, ⟨p. 120⟩
3. The long escape of deserved punishment in this life. Because sentence (saith Solomon) is not speedily executed against an evil worker; 1therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bountifulness of God aleadeth them to repentance. But when his patience is abused,3 and man's sins are ripened, his Justice will at once bothb begin and make an end of the sinner;5 and he will recompense the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life; yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves to be free from Judgment, they are already smitten with the Heaviest of God's Judgments, a cheart that cannot repent. The stone in the reins or bladder, is a grievous pain that kills many a man's body; but there is no disease to the stone in the heart, ⟨p. 121⟩whereof* Nabal died, and which killeth millions of Souls. They refuse the trial of Christ and his Cross; but they are stoned by Hell's Executioner to eternal death.
3. The long escape of diserved punishment in this life. Because sentance (saith Solomon) is not speedily executed against an evil worker; 1therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bou•tifulness of God aleadeth them to repentance. But when his patience is abused,3 and man's sins are ripened, his Justice will at once bothb begin and make an end of the sinner;5 and he will recompence the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life; yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves to be free from Judgment, they are already smitten with the Heaviest of God's Judgments, a cheart that cannot repent. The stone in the reins or bladder, is a grievous pain that kills many a man's body; but there is no disease to the stone in the heart, ⟨p. 121⟩whereof* Nabal died, and which killeth millions of Souls. They refuse the trial of Christ and his Cross; but they are stoned by Hell's Executioner to eternal death.
for by this foolishness of preaching, it pleaseth God to save them which believe. Their state is therefore fearful, who live in peace without caring for the preaching of the Gospel.
⟨p. 117⟩
Can men look for God's mercy and desp••s his means?
as in Sodom. Better it is therefore with a few to be saved in the Ark, than with the whole world to be drowned in the flood. Walk with the few godly in the Scriptures narrow path to Heaven; but crownd not with the godless multitude,
