precious soul should possesse it with little or no shame in Gods presence Here is an affront indeed to Gods grace no wonder if the sense hereof beget this terrible Question in carelesse and too too shamelesse Professors Can I possibly have grace with such an heart Ah miserable wretch I fear I have none I see my soul like a vessel wherein there is no pleasure a stinking sepulcher like a miry sink and though I know it I cannot be ashamed before the Lord. Ah to be sinfull and shameless too that is double misery Ah Christian labour with thine heart to powre out thy sinnes with the sense of holy shame before the Lord. The Sacrament of Circumcission taught the Lesson of holy shame It cut off the foreskin of the flesh uncovered Pars illa corporis quae circumcinditur habet quendem similitudinem cordis est pudenda ob hanc causam Deus nuderi eam jussit ut nos admoneret ne involutum â— pectus haberemus id est ne quod pudendum facinus intra conscientiae secreta velemus Lactant. lib. 4. c. 17. the shameful part to teach as Lactantius thought That the foreskin of the flesh the inward shame of corruption should be uncovered before the Lord. Ah Christians never leave upbraiding and rubbing your shameless hearts till you made them blush Reason away the whoores forehead from your consciences thus What I think I should blush to say and doe before a child before a godly before a wicked man What do I make of God the great God the blessed God the infinitely pure and holy God the observing God the remembring God the avenging God the judging God Shall I set up a child above God a Saint above God a Son of Belial above God Shall I runne the hazard to hear of all my closet soul-wickednesse again before Angels and men Can I endure the blush of the great day and the everlasting contempt of unrepented impudence Will not mine ears tingle to hear this dreadful charge â—oe this is the man that sometimes had a golden tongue and a dirty one at other times that blessed God and cursed with the same mouth Lo this is the man that had an heavenly tongue and an hellish heart no Temple for my Holyness but a stable of filthy lusts that spaâ— on my face while he sought my face that came for mercy for his sinnes not against his sins that either thought me a senslesse stock I discerned not his shamelesnesse or thought me a spirit a living eternal spirit but an impure one like himself or a weak one that could not revenge my dishonours or an unjust one that would not make my threatnings good Such thoughts as these if we have any sense of a Divinitie any love to our own soules may make us ashamed for secret sins As the Lord said to Moses of Miriam if her Father had spit on her face should she not be ashamed Numb 12. 14. So Christian I say to thee if thine impure Lusts do spit on the face of Gods grace and his gospel and vent their poyson upon thine own soul shouldst thou not be ashamed Set the Apostles words home It is a shame to speak of those things which are done in secret Eph. 5. 12. When thou reflectest on the horrid wickednesse that lyes covered under the black Mantle of thy soules secrecie O then think it is a shame to think of them and yet thou must think of them and be ashamed Never leave shaming thy soul till holy shame for secret sin committed prevent and fortifie the soul against commission Shame keeps us from doing many things in the street in the Market let shame keep thee from thousands of inward sinnes that shamelesnesse hath brought forth and nourished SECT 9. 9. EVidence of close Abuse of Gods grace is insensiblenesse of 9 Insensibleness of others miseries is an evidence of abuse of grace others misery Grace is life and life is sensible and sense apprehends its dolorous objects Grace hath bowels of compassion The gracious must put them on Col. 3. 12. It is a wonder to consider how boldly that is called grace that hath no tender bowels 'T is selfish wantonnesse that feels no miseries but at home They were Zions wantons that lived at ease and wallowed in sensual pleasures that were not grieved at the afflictions of Joseph When men either do or may and will not acquaint themselves with the miseries of others sinnes and sorrows and feel them no more than a stone doth the wounds cries and pangs of a dying man care not though others sink or swim may evils keep distance from themselves Call ye this grace Doth the God of grace the God of pitty and compassions cast off his miserable people with such senslessness Is not he to speak after Onera proximi levemus ac portemus ne gravemus the manner of men afflicted in their affliction Isa 63. 9. Is it his command weep with them that weep Rom. 15. 15. Is it not the Law of Christ Bear ye one anothers burdens Galat. 6. 2. increase not one anothers load Was it the practise of Christ who when he saw Many and her kindred weeping for dead Lazarus wept also not onely to shew his Humanity but a President of his holy Sympathy Joh. 11. 33 Was it Pauls practise Who is weak and I am not weak who offended and I burn not 2 Cor. 11. 29. What mean ye to weep and break my heart Acts 21. 13. Implying his Converts tears would draw his Doth the life of Nature abhorre senslessnesse of misery Is one living members pain anothers torture If the foot be prickt the tongue cryes out Did you ever hear such a stupidity and monstrous carriage in the body Natural When the feet are tormented with the Gout the brains for pain are exceedingly afflictive doth the tongue usually rejoyce and sport and the countenance laugh This monster of uncompassionatenesse and strangenesse to bowels of Mercy is too common among Christians How little doe professed Christians mourn and weep under the burden of others sinnes Wants of grace absence of Christ the fiery darts of Satan the wounds of corruption the penury of creature comforts the sicknesses and diseases vexations imprisonments crosses in relations loads of afflictions they labour under Little or no feeling of others evils is a sad sign of little or no grace It hath grieved my heart at what mine eyes have seen what mine eares have heard that my wretched heart hath no more grieved The God of pitty make us more pittifull Want of compassion is a great blemish to Christian profession and Disparagement to Gods grace SECT 10. 10. EVidence of close abuse of Gods grace is un-improvement 10 Un improvement of grace received is an evidence of abuse of grace of grace received Grace is a living new creature and life hath growth A painted child groweth not but a living doth A painted christian groweth not a living doth The Imaginary Birth of the Spirit is like the Still-born in nature There are the delineaments and proportions of a child in face hands c. but no life of a child and so no growth Where
in low temporall allowances sowest in penitentiall teares they in high enjoyments even to surfet impiety and Atheisme sow in carnall merriments thine Harvest and theirs will be as different as Thornes and Wheat thou shalt reap in joyes they in sorrows Christian Repentance is incomparably above carnall pleasing voluptuousnesse This is the mother of wordly laughter that of Christian teares this inlargeth the flesh that strengthens it this puts a leaden weight upon the Soule that wings it to fly to Heaven this serves the flesh in every thing that crucifies the flesh and brings the body into subjection this calls off a man from God that calls him back again to God his Saviour this obeyes the Devill that is devoted unto God SECT 17. 2. TEmptation to wrong Gods grace is evil company What 17 Evil company is a temptation to wrong the grace of God more unworthy abuse than a ransomed captives ungratefull denyal of their Redeemer Self-destroying Hereticks doe thus deny the Lord that bought them They goe not to Hell alone with their wanton loose wits argue others into their company and make them fellow wantons of damnation for so the Greek Text and word in the Margin will bear it Many shall follow their damnations or destructions the abstract for the concrete their damnable wayes Our English is pernicious waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Margin in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the English lascivious waies The import of the Original is That lascivious Hereticks are very fruitful some Masters of Heresie beget numerous Scholars which argue and beleeve themselves out of their Faith into Damnation Their word frets as doth a Gangreen 2 Tim. 2. 17. The leaven of loose wits did spread abroad in the purest times of the Apostles to speak perverse things and draw away Disciples after them Act. 20. 30. Chapmen of error will bring custome to the Devils stall Have any of the Pharisees beleeved in him Joh. 7. 48. The fast brotherhood of Antichristian Pharisaisme was Argumentative to despise and oppose the Grace of Jesus Christ Thus the dissolute walking of a pack of Hypocrites imbolden one another to frequent indignities unbecoming the Gospel the society of Mammonists sainted by their faith in Gods mercy and Christs merits bow down to Money their Idoll and while they professe God their portion and Christ their Lord and pay to both some easie and cheap religious formalities they dishonor both by paying that adoration estimation and affection they owe to both to their worldly gain Reputed devout godly mens covetousnesse is infectious Thus professed Christians follow worldlings reason such and such are devout godly men that keep the Sabbâ—th they fear God and will go to heaven and yet doe so and so and we do no worse Thus a company of earthly minds that have grace and heaven in their pretensions but the world in their hearts sow pillows under one anothers elbows He that will goe about to drive the world out of his heart and life by following the instances of some eminent Professors will never do it but in the issue fall short of heaven The herd of Swine too tipling good fellows can lick one another clean by the grace of God and the allowance of Christian liberty yea Gods beneficence that he made the creatures for mans use and hence they conclude that there is a latitude allowed them The excessive gaudinesse of apparrel grows in fashion with the Christians of the higher form as they pretend by Christs licence As if forsooth no bravery nor splendid gallantry could be too good for Christs disciples High-flown wantons in the nation should rather follow Christ in his contempt than courting of the world He is their president in the glory of Grace not in vain wayes indecent habits The gaming away of time and money mispending companions if they look to the throne of Grace in a few cold heartless desires and be devout a Christmass day or Good Friday it may be hear weekly Sermons yet may be utterly strangers to the mysterious way of walking with God and spiritual recreations yet notwithstanding can judge one another as excellent Christians aun doubt not by Gods grace to be saved as wel as the most mortified strict beleevers O the horrid abuse to the Gospel and Grace of God that is too frequent in our times by evil examples and instigations There are not a few soul-murdering presidents under Christian profession What is said of the heathenish guides of their Mortifera sacra Suarum alienarum interfectores animarum Lact. l. 5. c. 20. Religion whose deadly idolatrous worship did ruin their disciples is true of many Christian guides and followers in looseness they are their own and others soul-killers Were the question put to the prophane generation of the Age that hate the power yea scorn the form of godlynesse whose loose wits jeer and Atheistical religion neglects family-duties who speak dung but drop not the honey-comb vent rotten not gracious words Doe you think to be saved Yes the Answer would be by the grace of God and merits of Christ Thus in loose company Profani homines multos sua petulantia in similem contemptum inducunt Calv. in Is 50. Plus exemplo quam peccato nocent the grace of God is at once contemned and trusted to and that of Calvin is sad experience Prophane men by their wantonness invite others to the same contempt O the sad consequence of exemplary sinne what mischief doth it in Families Churches Common-wealths the world the Leaders in sin under profession of grace are doubly blameable and pernicious to themselves and others by their sinne and their example yea more guilty by their example then their sin Dear Christians of more shining and obscure profession take heed of that root of bitterness that is in you for your own sakes but let it not spring forth for others sakes If it be kept within you and wither not you loose your own souls If it spring forth without and defile many Heb. 12. 15. you ruin others Satans Kingdome is too much in Christs Perditi spiritus solatium perditionis suae peâ—dendis hominibus operantur The visible subjects of Christs kingdom too much promote Satan work the damnation of soules 'T is the solace of lost Apostate spirits to increase fellows in destruction If they be capable of any feliâ—ity 't is in others everlasting misery We read of heaps upon heaps the bloody â—ork of Sampsons body-slaughter Judg. 15. 16. So heaps upon heaps is the bloody businesse of the Vtinam soli errare soli desipere vellent Alios etiam in consortium sui mali rapiunt quasi habituri solatium de perditione multorum Lact. l. 5. c. 20 Devils soul-slaughter He goeth about seeking whom he may devour And loose destroying instances promote his work The wish of one concerning professed seducing Heathens may be used concerning professed seduced Christians O that their error were solitary they were
THE ABUSE OF GODS GRACE DISCOVERED In the Kinds Causes Punishments Symptoms Cures Differences Cautions and other Practical Improvements thereof Proposed as a seasonable check to the wanton Libertinisme of the present Age. By NICHOLAS CLAGET Minister of the Gospel at Edmundsbury in Suffolk M. A. of Magdalen Hall Oxon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—st Mart. Malorum morum licentia Pietas erit occasio Luxuriae Religio deputabitur Tertul. Apol. adversus Gentes c. 35. Shall we continue in sin that Grace may abound God forbid Rom. 6. 1 2. OXFORD Printed by A. Lichfield for Thomas Robinson and Samuel Pocock 1659. To his honoured Cosen WILLIAM CLAGET Esq And his dear Consort the Lady SOUTHCOATE Dear Cosen YOur Friendship to me which was of old and yet is not gray hair'd but flourishing knows no Winter but a constant Spring In both your Universitie Citie life the Rayes of your favour have shoone on me It is above twenty years since we were Contemporaries at Oxford under our Reverend Pious Sound and Learned Tutor Dr. Edw. Corbet who was a real Saint on earth and is now a glorious Saint in heaven The mercy of our Tuition is not to be forgotten of us nor can I forget your kindness to me which hath not been Aeffaeta gignendo barren by Production like pregnant Animals and vegetative Trees I am your Debtor besides the due Debt of my Prayers for you I here present to you this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Thank-offering that it may from your Christian candor find acceptance and a sweet savour We live in an unhappy Age wherein by many the Form by most the Power of Godlyness is neglected Though t is a Mercy Religion is in some Forme and Fashion yet 't is a misery the Fashion is so Multiform in every different dress so Obnoxious that Words and Works are too common Antipodes Wronging Gods Grace is Englands Epidemical sin None of the quarrelling sides among us can plead Innocence Though the spots of Gods children and the Devils are not the same yet to our shame be it spoken all sides have too much darkened the glory of their profession obscured the lustre of the Gospel Sun and laid the Honour of Gods name in the dust Seeing our streets are so foul I would mind every one to sweep their own doors that the times of Liberty may no longer be reproached as they are with a dirty wanton unjust Licentiousnesse in Opinions and Practises The sad experience that the old man is in my self too much a Libertine and what I have seen and heard of others put me upon large Meditations sundry years ago in my Lordsday Sermons to mine own Auditory concerning the Pest of the Times Spreading At Edmondsbury in Suffolk Disease Bane of Profession Disgrace of Religion Remora of Conversions Affliction of best hearts Occasion of Blasphemy Temptation to Atheisme Merriment of Rome which consists in the Abuse of Grace Could I upon Englands tallest Mountain speak with the loudest noise of Thunder and articulate my mind to every ear I would say the Abuse of Grace is Englands sinne Repent of it O England repent repent These were the words of that faithful Martyr Mr. Bradford when he was burning in the flames Though it is not possible I should be so loud vocal and monitory yet incouraged by some pious and judicious friends I am imboldned to take the benefit of the Presse and to communicate thoughts in season to as many hands eyes and hearts as Providence shall guide them to I beseech you Sir the happinesse of whose Consanguinity and Amity I have experienced peruse and improve what you shall read to an holy conviction serious bewailing and deep abhorrence of an odious sin which hath too black a guilt and is loaded with many aggravating circumstances This will be a choice divine Blessing on the Tractate the Authors Reward and a Testimony of the Grace of God in you The Gospel the precious Gospel that hath cost the Blood of Christ and Christians the sweet word of Grace the power of God unto Salvation let it be precious in your holy esteem And though Papists Qui de evangelio Christ facium hominis evangeliuÌ„ vel quod pejus est diaboli Hier. Epist ad Gal. by their Derogatory Antichristian Traditions Worldly Polititians and Hellish Libertines doe in Hieromes tearms make of the Gospel of Christ the Gospel of men or which is worse the Gospel of the Devil Do you speak it and live it the Gospel of God and Grace The things I would offer to mine own soul I tender to you Be inquisitive what may deservedly bear the brand of Gospel Wantonnesse when it appears and interpret it as the Messenger of Hell the Artifice of the Devil turned Angel of Light the not more subtile than pernicious Engine to ruin souls Be one of Zions Mourners in your Closet Retirements to look over this worst of sins the predominant wrong of Grace with a mourning spirit Endeavour to live a severe exact spiritual heavenly frame of heart that when you are to give up your Death-bed account the Spirit of Truth Peace Puritie and Comfort may witness with yours that the Gospel hath transformed you into the Image of it's Glory and hath taught you to deny that ungodlyness and those wordly Lusts which shrowd themselves under the protection of Grace And Noble Madam as the Tye of Marriage and the Union I hope of Grace hath made you and my dear Cosen one so have I made you one in my Epistolary address If the divine principle of the love of God and his Gospel be implanted in you it cannot but urge you to the detestation of and lamentation for the prodigious sin of Gospel Wantonness whilst some Femal vvantons study their senses and faces not their souls who beautifie their out-sides whilst their insides are altogether dis-regarded be pleased among other spiritual Looking-glasses which religious Artists and faithfull Writers have with elaborate thoughts composed to honour this so far as often to look on it to dress your better part by it that when it shall reflect and reverberate your gracious beauty you may praise the infinite Beauty and Fountain of Holiness you may be Great and Good too and this is a most rare and happy combination A few there are in the words of an Ancient that are eminent in both In utroque tulo primi worlds and but a few Not many Noble 1 Cor. 1. 26. are called to eternal Honours Goodness enamels Greatness and shines like a precious Stone in a Ring I like not but altogether abhorre that morose Stoicisme and Quakerisme that frowns on the Titles of worldly precedencies as unbecoming Christians eares tongues Due Titles are no crimes of Language nor unconsistent with Piety yet I hope you have learned the vast distance between the stile of Madam and Christian and that in the divine Heraldry the heavenly Descent of Grace will out-shine all the Escutchions and the
positi in religione peccamus Salv. de gub Dei l. 3. in fine name When this most sacred name doth load our guilt for therefore under the stile of Religion we mock God because we sin under its holy profession Thus we see the loose carriages of former times hath sadded the hearts and sharpned the stile of Pious Zealous Judicious Writers Well were it if this prodigious sin perverting the grace of God had been confined to former ages The same impure corrupt Spring of dissoluteness that of old hath sent forth muddy streams of polluting opinions and conversations hath run in our own times in too offensive and plentiful a Current No side or denomination of Protestants as Lutheran or Calvinist Episcopal Presbyterian or Independent but in something or other either in greater or lesser spots they have defiled their Garments Gods chastising hand hath been very heavy upon the party of the Prelatical perswasion among whom I hope some have risen by their falls been inriched by their impoverishments and endeavored to secure the certainties of blessed Eternity by seeing the brittle glassen Pomp and glory of Dum splende scit frangitur the World glittering and broken and such a glorious fruit of the Crosse I wish to all complaining losers that they may see they have as well faln in their sins as their Estates But alas are not many of you wantons both under and against Gods Judgments and Mercies in your Principles Fancies Fashions sensual Pleasures Visits vain Education of your Children and Servants Family Irreligion mis-spending precious time Do you not throw the old scoff of Puritans upon all that dissent Doctor Potter once Provost of Qu. Colledge in Oxford from you Read with patience what a learned Doctor spake in an Holy Day Court-Sermon Our Profession is Christianity but not our practice We resemble Paganism We are so far from emulating gracious examples that of all things we cannot endure to be suspected of too much Holiness therefore we choose to swear swagger riot quaff with prophane company rather then to be defamed with the imputation of purity If your own experience Eccho with this loosnesse blame not what you read but be humbled zealous and repent And Reader if thou be such a one as hast sought for a strict Government Order and Worship of God in his Church thou hast even cause to resent it with grief tears and blushing that there want not proofs that endeavored Reformation hath been too impotent to prevent the wanton Abuses of Gods grace Have not some loose opinions been Preached Printed Dispersed Believed Tolerated yea infected Consciences and Lives Do those that cry out against the men spirit and ways of the world stand at such distance from the World in Lusts Affections Conversation as they do in Language Doth their outward garb shew they are not fashioned to the world Are not the Pleasures gaudy Fashions Estates Pomps of the World too grateful Tertullian hath taught us Thou art delicate O Christian If Delicatuses Christiane si in saeculo voluptatem concupiscis Quid lucundius quā Dei patris demini reconciliatio quam virtutis revelatio quam errorum recognitio quae major voluptas quam fastidium voluptatis Hae voluptates haec spectacula Christ anorū Tertul. de spectaculis thou desirest worldly pleasure Thou art a fool if thou accountest this pleasure What is more delightful then Gods Reconciliation Truths Revelation Errors acknowledgement Sins Pardon What greater pleasure then the contempt of Pleasure What greater liberty then an upright conscience a contented life and a fearless death These are the pleasures these are the spectacles the merriments of Christians How will standers by be convinced that that Reformation is of such a sublimate Heavenly extraction which should better appear by shining Graces then glittering out-sides I know Christian liberty as it is now stretched doth not onely allow monstrous long Hair but glorious apparel glittering in gold and silver lace and other sumptuous Gaudery which in the Judgement of Scripture Conscience and the last Tribunal were better bestowed upon the bellies and backs of the poor That speech might here be properly applyed Ad quid perditio haec I could wish Christians would learn of Proba an heavenly Christian descended of Roman Consuls brought up in Royal Delights yet was such an humble servant of God that she forgat her high birth and breeding contemned the delights on the body relieved the hungry by her abstemious fasting and was clad in Suam famem satiandis deservire corporibus vilibus tecta indumentis vestiendis pauperibus curam impendit Fulg. de statu viduali ad Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Tom. 1. pag. 416. g Prov. 10. 20 mean apparrel that she might the better cloath the poor O ye rich professing Christians follow Proba and abatements of your pompous glory on your backs and tables will speak you less worldly and fit you to be more mercifull 'T is a ground of sad conjecture that you are little taken with inward glory when you lay out so much in outward Plato held it a notorious crime for a Magistrate to touch gold and silver to wear it in garments to drink out of it because said he they have divine gold and silver in their minds and need none of mans deeming it irreligion to prophane the divine with humane O professed Christians who if really such doe out-worth the gold of Ophir and the Spanish Silver Fleets if you can study value get and improve the choice silver of Righteous Tongues g and the richly wrought cloth of gold h visible shining Good Works you wil be very little taken with outward splendid glory He humbled you are such worldly gaudy fashion-followers Besides doe not your ungoverned passions and tongues want of Pitty courtesie equity external reverence in the Worship of God over-greedy covetous purchases selfishness slight formal keeping the Sabbath divisions contentions crying up and down the Ministry of the Gospel according to your fancy and humour not your reason not grace speak you Wantons and in these things too much carnal Psal 45. 13. and walkers as men i 1 Cor. 3 3. Think of this O all ye Reforming party that decry abuses in Prelatical Government and spend much breath heat and time in declaiming against them though I excuse none of their faults study bewail amend your own visible miscarriadges We can never confute nor reform others faults by our own Le ts take heed when we cry out against others that we doe not as Diogenes did of Plato trample upon their Pride with greater Pride O that all parties would lay to heart their sad unanswerableness to Costel-grace and by the wisdom that is from above without partiality think themselves concerned in the Annon fere omnes in foedissimo abusu denorum Dei vivimus Luth. in Gen. following Tractate No Christian unlesse he be drunk and spiritually mad by the Quakers cup of Error the intoxicating fume or
hell will be the judgement of them that abuse grace 179 CHAP. 8. Containing an use of Infomation 181 Sect. 1. Sin is of a poysonous nature 181 2. Ordinances of grace are no sufficient pleas for happiness 181 3. The joyes of carnal Gospellers are false joyes 182 4. The best things have evill entertainment from hard hearts 183 5. The grace of God is to be applied with fear and trembling 183 6. Carnal Gospellers never knew the grace of God in truth 184 7. It is a safe and wise course to be trying our principles and practises in Christianity 185 8. The Devil hath his snares in the most holy things 186 9. Libertinisme puts the highest affront upon God 186 CHAP. 9. Containing an Use of Humiliation 187 Sect. 1. Vpright hearted persons ought to bewaile the abuse of Gods grace 188 2. The abuse of sparing grace is sadly revenged 189 3. It is our duty to bewail the abuse of Gods long-suffering grace 190 4. Bewail the abuse of Gods reconciling grace 190 5. Bewail the abuse of Gods freeing grace 191 6. Bewail the abuse of pardoning grace 192 CHAP. 10 Containing an Use of Examination 194 1. They are gross abusers of grace who oppose gospel Merits and Mercies to the Worship of God 195 2. They abuse grace who formally and carelesly pray for it 195 3. They abuse grace who shroud unrighteous courses under the grace of God 197 4. They abuse Gods grace who content themselves with faint desires 179 5. They abuse Gods grace who by restraint at one time take liberty to sin more freely at another time 200 6. They abuse Gods grace who turn it into a sanctuary for unnatural sins 201 7. They abuse the grace of God who think it will afford indulgence to vile affections 205 8. They abuse Gods grace who oppose it to necessary civilities 207 9. They abuse Gods grace who are eminent worldlings 212 10. They abuse grace who are sensless and stupid Libertines 216 11. They abuse Gods grace who are guiltie of wrong to the creature 218 CHAP. 11. Containing a second branch of Examination how we may know the secret close and morerefined abuses of Gods grace 223 Sect. 1. A sinful close of spritual cnjoyments is an evidence of the abuse of grace 224 2. Irreverence of Gods Majesty is an evidence of the abuse of grace 228 3. Forgetfulness of God is an evidene of the abuse of grace 231 4. Secret acting of heart-sinnes is an evidene of the abuse of grace 231 5. Adventuring on lesser sins is an abuse of grace 232 6. Abuse of Gods grace appears in discontentment at Gods gracious corrections 234 7. The daring to do that when the Rod is off which one would not when the Rod is on is a sign of the abuse of grace 235 8. Shamelesness before the Lord for acknowledged sins is an evidence of the abuse of grace 236 9. Insensibleness of others miseries is an evidence of the abuse of grace 238 10. Vn-improvement of grace received is an evidence of abuse of grace 239 11. Pride and desire of prelâ—eminence is an evidence of the abuse of grace 240 12. Declining hardship in the practise of Religion is an abuse of grace 241 13. Neglect of daily repentance is an evidence of abuse of grace 242 CHAP. 12. Containing an Use of Caution 244 Sect. 1. Beware thou put not off the tryal of turning the grace of God into wantonness 244 2. Take heed of denying the proof of gross affronts to Gods grace 246 3. See to it that you slight not the conviction 247 4. Refuse not to put sad and serâ—ous Queries to thy soul 8. especially 5. The second part is an use of caution concerning the close wronging of Gods grace 250 6. Beware of judging wantonnesse against grace by a false rule 251 7. Beware of Security 253 8. Be not content with a slight humiliation for close abuse of Gods grace 253 CHAP. 13. Shewing the difference between wronging the grace of God in the Regenerate and Unregenerate 255 Sect. 1. The abuse of Gods grace in a child of God is onely from the unregenerate part 255 2. Though a gracious man abuse grace yet he is deeply humbled for it 256 3. A child of God watcheth over his heart 256 4. A regenerate man abuseth grace less and less 257 5. A regenerate repents and is pardoned 257 CHAP. 14. Containing an Vse of Exhortation 258 Sect. 1. Learn of the gracious and precious heart and life of Jesus Christ 258 2. A cleansed purged heart is a special help to avoid abusing of the grace of God 259 3. The fear of God is an help against the abuse of grace 260 4. Christian watchfulness is an help against abuse of grace 261 5. Praier in the Holy Ghost is a special help against the abuse of grace 262 6. Walking in the Spirit is an help against the abusing of grace 263 7. Serious thoughts what it is to crucifie lusts is an help to prevent the abuse of grace 264 8. A thankfull spirit is a special help to prevent the abuse of grace 265 9. Godly sorrow is an help against abuse of grace 266 10. Close union with God is a special help against abuse of grace 268 11. A constant subduing the first depraved motions is a speciall help to prevent abuse of grace 269 12. Planting the soul with heavenly desires is an help to prevent abuse of grace 269 13. Beating down that grand Idol carnal self-love is an help against abusing the grace of God 270 14. The lively faith and sense of the heavenly country is a special help to prevent the abuse of grace 271 15. Keeping up of grace in exercise prevents abusing of grace 271 16. The hope of glory is a special means to prevent the abuse of grace 272 CHAP. 15. Shewing what great cause of thankfulnesse we owe to God for preserving from this sin 273 CHAP. 16. Containing an Exhortation that souls should alwaies be jealous of this sin 274 CHAP. 17. Containing an Exhortation to long for a riddance from this sinne 275 CHAP. 18. Containing an Exhortation to joy in the Hope of glory 277 CHAP. 19. Containing perswasive Motives to take heed that the grace of God be not abused 278 Sect. 1. The consideration of the titles given to holy Professors should excite us not to abuse Gods grace 278 2. The consideration of Christian Liberty should prevent the abuse of grace 279 3. The credit of the Gospel should engage us to beware of abusing the grace of God 280 3. The strict and high heavenly calling of Christians should keep us from abusing the grace of God 281 5. A lively sense of the excellency of grace is a means to prevent the abuse of grace 282 ERRATA PAg. 15. l. 24. for members read numbers p. 32. l. 9. f. written r. writers p. 32. l. 35. f. eternal r. external p. 51. l. 32. f. yea what tear a property of true repentance r. yea what fear Such a fear as
is a property of true repentance p. 60. l. 19. f. by r. from p. 61. l. 37. f. Now r. How p. 63. l. 5. p. 233. l. 22. f. layes r. lyes p. 69. l. 18. p. 75. l. 14. after carrieth r. himself p. 77. l. 34. p. 82. l. 24. p. 84. l. 27. p. 87. l. 3. f. carrieth wickedly r. carrieth it self wickedly p. 98. l. 22. f. as followeth r. if followed p. 195. l. 33. f. fromally r. formally p. 150. in marg f. Maia r. Maria. p. 152. in marg f. carnē nostrā r. carne nostrâ p. 158. in marg f. n r. non f. obcemperat r. obtemperat p. 247. l. 22. before slight r. to p. 252. l. ult before wholly r. from a. p. 109. l. ult f. T is r. worst of all when a wicked life reigns p. 110. l. 1. f. He wel knows r. It 's well known p. 123. f. Sect. 11. r. 15. p. 126. f. Sect. 12. r. 16. and so correct the rest in order p. 255. Sect. 1. in marg f. unregenerate r. regenerate p. 182. in marg f. damis r. damnis p. 237. in marg f. nuderi r. nudari The Abuse of Grace Jude Epist Ver. IV. Turning the grace of God into lasciviousnesse CHAP I. Containing the coherence of the words THE Doctrine of the Gospell Coherence a Cabinet of precious Jewells the word of Truth Holinesse and Salvation from its precious excellency calls for love and carefull custodie It fares with it as with rich treasures in hazard of losse and abuse The Apostle Jude had written to converted Christians the preserved and called in Jesus Christ v. 1. about glorious eternall salvation common to the whole houshold of faith that v. 1 they would bee faithfull and zealous keepers of this sacred depositum the word of life and not suffer the saving records of the Gospell to be wrested from them but contend earnestly for the faith v. 3. as men doe for their naturall and civill rights Good reason they should give proofe of their vigilant zeal and stedfastnesse v. 3. in the truth for it was with them as with a ship fraught with silver silkes and other precious things Their heavenly riches was in jeopardy of false fingers Certaine men rotten-hearted Professors of the Christian name crept into their assemblies unawares v. 4. ordained or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten or deciphered to so wicked a frame of heart and life as would bring them under certain Condemnation They were ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Saviour Jesus Christ As when cut-purses creepe and crowd into assemblies there is neede to looke to ones watch and money so privy invaders and abusers of the precious and swing reports of the Gospell call for heedfullnes Turning the Grace of God c. The words are a part of the sad description of some antient Apostate Christians the sectmasters and Schollers in pernicious error and libertinisme no better then reall blasphemers though their tongues were gilt over with the golden language of Gospell Grace as if they would have the leave of God to doe the worke of the Devill they palliated their sin under grace as if they would make their wickednesse sacred the holy Gospell and the righteous blessed God patrons of licenciousness a sad copy of defiance against the majestie of heaven drawne of old by the first Arch deceiver and Hypocriticall lusts too skilfully commonly Simon docebat Turpitudinem indifferenter utendi faeminis and scandalously written-after by the wanton loose Gospellers of the present age These Seducers were the Nicolaitans saith Illyricus an unclean generation Such was Simon who taught communitie of women and the Gnostickes who pretending to an eminent and superlative measure of divine knowledge yet were beastly wantons using all uncleannesse as the fruit of Gods grace and declaring that all holy and righteous courses were at an end by the preaching of the grace of God were therefore called and accounted a dirty miry sect These and such as these turned the grace of God into wantonness CHAP. II. Containing the explanation of the words Deduction of a doctrine with the method of handling of it THREE words opened will give the cleare sence of the Apostle in the Text. Turning Grace Lasciviousness 1. Turning The word imports Transplacing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turning Transporting taking things from their due situation to a wrong place so Turning intends the transplacing and perverting of grace from the place God had set it into the place lust and the Divell would set it transferring it from Gods end to the sinners as if by a monstrous displacing and deformed error of nature the pure Christall eye were set on the dirty feet the Dungcart were followed and served by Nobles in Scarlet a cleane sumptuous perfumed chamber should be debased unto the impure office of a vessel wherein there is no pleasure 2. Grace By it one understands the Law of Grace the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Grace Gospell state Another understands Christian Religion a Third the Doctrine of the Grace of God We may also understand Gods love and the choise tokens of it Christ his Graces and Spirit The word Grace comprehends all Gods favour his especiall love tokens his Gospell the great Epistle to his beloved All this grace by the concurrent wickednes of Satan and the flesh is displaced perverted and abused 3. Lasciviousnes The word is translated Vncleannesse The 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lasciviousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparet intelligi obscenitatem in dictis et factis Grot Gerhard in loc Suidas Jun. Selege oppidum propter libidines infamossimume Lorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siriack interpreter hath rendred it Faetorem Stench or stinking It is joyned with the word uncleannesse The works of the flesh are manifest Vncleannesse Lasciviousnes Gal. 5. 19. Obscene words and actions are understood and by consequence their impure fountain whence they flow The word compriseth all kind of obscenitie and lust Some affirme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie between Galatia and Cappadocia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Intensive Enlarging the sence and Selege a Towne most infamous for Lust The word also is translated wantonness Let us not walke in wantonnesses The terme is Plurall Wantonnesses Rom. 13. 13. In it 's full and comprehensive meaning it imports all loose prophane abuse in heart and life of Gods grace and is extensive to all licentiousnesse in sin in all the filthines of flesh and Spirit from the highest to the lowest unpurged defilement The summe is These monsters of men unworthy the name of Christians the Reproach of the Gospell doe transfer the grace of God in his favour spirit graces and doctrine of his blessed Gospell from the high end God intended it of holynes and righteousnesse into
God is come nigh unto you ver 11. As if Christ had said You had inestimable gracious proffers but you have cast them off to your damnation The like Grace of the Kingdom of Heaven was held forth to the Jews in Pauls Preaching but they answered it with contradicting and blaspheming the Gospel Acts 13. 45. Thus in too many Congregations in England where Heaven hath been clearly opened in the saving mysteries of salvation which might even ravish the hearts of humble intelligent and believing hearers what wanton eyes gestures ears fancies hearts are brought before the publick glorious discoveries of the precious methods to be holy and happy to all eternity with what levity loosness frothy spirits you have seen the slaves of carnal voluptuousness merry wantons designed and resolved for their pleasing sensualities come from Stage-plays without breach of charity huge members of Gospel-wantons have in like manner come from the sacred grave trembling Truths of the Gospel How sad is it that those not onely Law but Evangelical severities that should have set eminent sinners on trembling mourning weeping and resolving to repent the best applause of a Sermon should have Lachrymae vestrae applausus noster no better close then prophane profuse gigling and laughing it may be sporting at the Minister and his Doctrine slighting what they heard driving it out by idle talk vain worldly discourses or speaking of nothing to soul advantage carrying in uncivil and unholy carnal merriments as if they had been in a Theater not the Church and had heard a Stage-Player and not a Preacher Do Princes and States well resent the slighting and abusing of their gracious offers surely the heavenly everlasting King nor will nor can put up the despisings of his gracious invitations with everlasting patience and indempnity It is a matter of Lamentation that many faithful and painful friends of the Bridegroom have offered Espousals of highest profits pleasures preferments in Jesus Christ to Blackamore deformed worthless loveless souls and yet they had rather match with Hell then Heaven rather have the Prince of Darkness than the Lord of Glory to be their head though there be infinite more drawing incouragements for Espousals with Christ than covenanting with the Devil Let not the Phrase seem harsh There is truth in it Though few like Witches resign themselves up to Satan by an express contract yet most do by an implicite and interpretative consent Is he not the spirit that rules in the children of disobedience Eph. 2. 2. Is he not called from his destructive Soveraign Government in the World the god of this World 2 Cor. 4. 4. who hath the Harvest of Service when the Lord Jesus hath but the Gleanings Is he not called the Ruler of the darkness of this World Ephes 6. 12. that Infernal Jaylor that keeps his numerous Captives in the dark Dungeon of Ignorance and Wickedness yea Do not his miserable Subjects love to have it so Jer. 5. 31. O you Inhabitants of England that own the Christian name and that from year to year from one passionate woing to another have still turned your backs upon Angels joys and admirations the Mysteries and Miracles of Gospel Salvation be convinced of your perilous dishonorable loose refusals Are you wont to deal with necessitous Temporals as you do with Spirituals and Eternals Will not catching presented worldly advantages and opportunities by the foretop condemn your soul-undoing delays of welcoming Heavenly calls which hearkned too will make you I say not men in the Worlds Phrase but Saints and Angels fellows in glory to all Eternity offer a pardon to a condemned person on exceeding hard tearms and what Felon almost will reject it But the offers of Gospel Pardons to sinners dead in Law the Covenant of Works upon sweet easie rational honorable and profitable tearms who almost will entertain them Offer Gold and Silver to needy Beggars when is this proposal refused But Christ the Pearl of great price is offered to poor sinners that have not a dram of Grace and the Tenth Christian in external profession that bears much upon Baptismal Grace giveth no demonstration of acceptance Let a Physitian offer his best skill without a see to the mortally diseased with a promise also to pay for his Physick what patient unlesse unsensible of his danger and frantick will despise this kindnesse Christ the Almighty Soveraign Physitian offers the recovering virtue of his Spirit Grace Ordinances Afflictions to mortally diseased sinners without a fee or reward yea hath already payd dear for the Physick and its successefull application who then but self-destroying frantick sinners senslesse in a deep Lethargy of carnall security had rather perish in their sin than accept of the guiding orders of Christs healing If you say this censure is over-rigid pitty he should live that doth not take the gracious invitations of Jesus Christ into his heart We willingly own his loving calls to grace and glory It is not so soon done as said You may lodge the glorious tenders of the Gospel in your fancies understandings memories yea seem to honour them with your lips and yet your hearts may be very farre from subscribing and saying Amen to them as an Adulterous womans lips may consent to Mariage Articles professe and confirme Matrimonial union when her heart was never Married Oh Sirs that have shut your hearts against the proffers of Grace in many a Chapter Sermon motion of the Spirit me-thinkes your spirits should bee astonished and hearts broken by the serious consideration of seven things 1. You and Sathan your Father are fellow lyars You put a 1 There is a lye put upon the report of Gods race great lye upon the report of Gods grace The Bible lifts it up above the world and you almost set it below any pleasing worldly vanities It is more precious than Gold and Silver its merchandize is better than the merchandize of Silver Prov. 3. 14. so 15. v. It is above all things you desire and yet you desire other things above it Though your tongues would blush to say yet the frame of your rebellious grace-refusing hearts and lives really speak it in the notice of the infinitely understanding God the Gospel is folly 1 Cor. 1. 23. the power and practice of Religion is a vain thing Mal. 3. 14. and the Grace of God is not worth the looking after You live before God Angels and Men as if your tongues should say Solomon was deceived when he so cried up gracious wisdome Beauties are the pleasures of the Senses Riches out-worth it the Honour of the world out-shines it the glorious applause of men out-goes its commendations the short enjoyment of the flesh exceeds its eternall treasures a short lease of this lifes comforts is better than its eternall Fee-simple of delights 2. You abuse Gods condescension in the offer of grace Was 2 Gods condescension is abused in the offer of Grace there any need for God to stoope to offer you a
that if 3. A Woe denounced against them who make excuses and refuse to come like the guests in the Parable we either finde excuses not to come and feed on Christs heavenly dainties Luke 14. 18. or we be unprepared wanton loose guests and come not to his Feast with the Wedding Garment i. e. Faith in Christ with the whole train of Graces but in the deformed rags and pollutions of our sins I say if we be like those that either openly and positively reject his offered Grace or like those wanton abusers of Gods grace in the Apostle Jude tread in their steps and die in this Libertinism as a Woe is denounced unto them Jude Ep. v. 11. under condemnation v. 4. to whom is reserved the blackness of darkness for ever v. 13. So if we be fellow-wanton Gospellers with them we shall follow them in their everlasting misery He is deservedly hanged that seeth a Felon die before and yet greedily pursues his wicked courses We are told Sodomites Apostate Angels Abusers of Gospel-grace are already in Hell If the examples of their torments make us not to abhor and eschew their sinnes divine justice wrongs us not in our everlasting destruction whom should self-destroyers blame but themselues I have been the longer in this Section because of the mighty importance of the matter the common wofull lamentable damnable refusall of Gospel gracious calls and invitations to everlasting happinesse unchristianly prophanely dishonourably abused SECT 6. 6. THe means of Grace is turned into Wantonnesse This sad 6. The means of Grace is turned into wantonnesse experience I shall give out in three things shewing When the means of grace are abused The evil of that abuse and What means of grace are abused 1. When are the means of grace abused They are so 1. when they are set higher than they are Means are made Mediators set in the room of Christ when an equall yea a superiour confidence is put in Instrumental institutions The hand and the courage of the Warriour is disparaged when the Sword is set up above him and there be more confidence in a dead instrument than in a living agent The Word the Sword of the Spirit is dead and successelesse out of the strong and living hand of the Spirit It is a double and common wrong both to the means of grace and to Christ when Christ is not eyed sought to admired trusted in by the means The error not onely of ignorant prophane Christians that trust in a bare Baptism and a following of their Church to save them but most real Christians some whereof more admire their Preachers than Jesus Christ more look after an impotent man with all the glory of his gifts than the power and the transcendently eminent endowments of the Lord Jesus The Apostle Paul taught a better lesson who although he planted and watered Churches with miraculous successe owned his own nothingness 2 Cor. 12. 11. abhorred the thoughts of self-sufficiency 2 Cor. 3. 5. was jealous of robbing Christ of his glory gave him the honour of his grace and power that he was used as the exalted and blessed instrument to convert multitudes of sinners and save their soules Rom. 15. 18 19. 2 When meās of grace are set lower then they are 2. When they are set lower than they are Then they are so when they are accounted as uselesse needlesse things as if heaven could be got without them grace might be had and kept though the means disused Nothing is more clear than that in ordinary dispensation extraordinaries not being our rule God hath confined grace and salvation to the use of means Knowledge Joh. 17. 3. The Gospel preached Rom. 1. 13. Baptism 1 Pet. 3. 21. Prayer Ro. 10. 13. The education of godly family guides Gen. 18. 19. Excommunications 1 Cor. 5. 5. The holy counsels and examples of Husbands and Wives one to another 1 Cor. 7. 16. The means of grace to the reproach of the God of grace are exceedingly undervalued when the sottish and conceited generation that live without Ordinances hold there is no dependance at all on holynesse and eternal happinesse upon Gods instituted means They are also set lower than they are when encumbred with Martha about needlesse things in the brood of earthly cares and employments neglect their attendances on heavenly means and make their affaires below excuses as too many doe to the dishonour of their regenerate part just as studious worldlings to put by heavenly exercises in the Worship of God 3. When they are contradicted and blasphemed as Paul's 3 Whē means of Grace are contradicted and blasphemed preaching was by the Jews true Prayer by the Spirit by unspiritual gracelesse Atheists that revile godly care of holy houshold guides to keep their children and servants in the knowledge fear and love of God whose pious endeavours to save the soules of their families condemning their wicked neighbours irreligion is the occasion but not the cause of their blaspheming their Prayers singing of Psalmes strict keeping of the Sabboth and week dayes holy and righteous conversation when the holy and heavenly institutions of the Lord Jesus are the markes at which sonnes and daughters of Belial shoot the arrows of their bitter words the meanes of grace are eminently abused 4. When they are judged and rested in as the onely evidences of grace The more ignorant carnall morall hypocriticall 4 Whē means are judged rested in as the only evidences of Grace sort of Christians have no better arguments that they are in the state of grace than this they have the means of grace It is an irrational conclusion A patient hath good physick therefore he shall recover a dunce hath good books and a good tutor therefore he will be a scholar a great Army is well furnished for war therefore it shall overcome The battel is not to the strong Eccles 9. 11. As unscripturall an inference it is The means of grace are enjoyed therefore the grace of the means is obtained Capernaum was lifted up to heaven in means and yet cast to hell Mat. 11. 23. Ordinances doe not confer grace as fire doth heat by their natural vertue but as the Lord Christ healed the sick by supernaturall Grace is not in the means as causes but by them as instruments Should many men have no use of the means to plead for their spirituall estate there would be nothing to speak them really Christian but they would be left as naked heathens It is not the having but the saving using of means that will stand by us 5. When they are made shelters of sin as dens are for Lyons 5 Whē means are made a shelter of sin cloaths are for bodies The Sacrifices and Temple were not to be a Sanctuary of Murder Adultery False swearing Idolatry Jer. 7. 9 10. Nor were the Pharisees to make long prayers to cloak the devouring of widdows houses Luk. 20. 47. The Harlots beginning with Gods services were poor fig
leaves to cover her uncleannesse Prov. 7. 14. Prayers in the morning and evening cold and barren cannot palliate the licentious wickednesse that is between them They may now quiet and stop the mouth of Conscience they cannot in the other world It is the high dishonour of the meanes of grace when they are but names not powers when in attendances on them there is but the colour not the heat of Christianity A painted gilded Christian abuseth the Ordinances when he is dead under them hath no life nor heat by them he borrows from them a Sheeps-skin when he is but a goat when it is seen that heavenly meanes mend not hellish hearts and lives the seeming is Saint-like but the conversation Devillish This undoes two soules at once The sin shrowding pretender to Religion and the prophane blasphemer of the means of Grace Both of them perish as mock-gods the one because hee hath hypocritically used the meanes the other because he hath blasphemously railed at the means 6. When they are used in vain when there is no health by 6 When the meanes are used in vain Gods physick no conversion and reformation by Gods Word In the course of the Ministry there is cunning and labouring in vain The heavenly frequent fiegers of the Ordinances are raised from the Devils garrisons re infecta Sathans strong holds are kept undemolished 2 Cor. The reall kingdome of Sathan is in the appearing kingdom of Christ Under Gospel-ordinances men are worse and worse this is a prophane disparagement to the Ordinances of Christ an unpleasing spectacle to the holy God and his Angels the Spirits grief aggravation of sin and treasuring up of wrath 7. When they are totally neglected Not onely one but all 7 When the meanes are totally neglected the means of life and salvation are carelesly slighted unworthily vilified as if God Christ the Spirit Grace Heaven Hell were not worth the thinking of such contempt is cast on the golden cisterns of Grace There are too many who proclaime their opposition to the God of Heaven and the method of salvation who are so far from the power that they abhorre the very form of godlynesse so little care for service to Christ that they detest the badges of his government These constantly prophane the Sabboth are never found on their knees seeking God hear no Sermons from year to year care not for Sacraments have no good family education are hardened by their afflictions deride holy examples these are in Sathans full possession take the liberty of the times to be ignorant and as to the Ordinances of Christ quiet and resolved Libertines Be you intreated that have seen the power and beauty and glory of God in his Sanctuary and that have had the waters of life running into your thirsty soules through the precious pipes of divine Ordinances that really value them above the world stir up those compassionate bowels that the divine nature hath begotten in you and if your counsels to Christianize these Heathens will not prevaile pray and weep them into possibilities of salvation by attendance on the means of grace Secondly The Evil of abusing the means of Grace laid to heart might be some remedy to sin 1. This is a wrong to God that appointed them Man cannot bear the violation of his houshold orders and will God bear it if so the Laws of his family should be contemned 2. They wrong the Spirit that acts in them either by turning their backs upon him when he usually affords his presence in Gods wayes or by resisting his gracious impulses his sweet whispers his terrible representations of an accursed lost sinner out of Christ Acts 7. 51. Either they will not hear his inspeakings or disregard them both despise the Spirit of Grace 3. They please the Devil who hath either way gracelesse soules in his possession either by not using the means at all or in vain Such abusers of saving means are an unpleasing spectacle to the holy Angels enemies to God grieve the Spirit and are the Devils triumph Consider Thirdly What are those means of grace that are turned into wantonnesse They are 1. The holy Scriptures In them alone eternal life is to be 1 The holy Scriptures are turned into Wantonness found Joh. 5. 39. They are stiled the word of Grace Act. 20. 32. Their abuse is in their disuse when either they that may have Bibles have none or if they have them they suffer them to contract dust on their shelves laying them by as useless are seldome or never read or in their ill use when they are read without reverence diligence observance or any resolves or good desires and affections to follow the teachings of the Spirit without understanding esteem remembrance laying up and laying out these heavenly treasures in righteousnesse and holynesse Again in their ill use when they are wrested to errours heresies looseness covetousness unrighteousness When Scripture is urged against Scripture and the inspirations of the Holy Ghost are urged against themselves Such scripture deprayers are their own destroyers 2 Pet. 3. 16. 2 The Ministry of the Gospel is when the Call Person and Messages of Ministers are abused 2. The Ministry of the Gospel is an abused means when both their person calls and messages are uniustly despised are accounted as offscouring are disenabled from doing good to scoffing and malicious persons who either will not hear them or with scornfull prejudices amounting to no lesse wickedness in interpretation than despising the Lord Jesus and calling upon insolent contemners irremediless wrath 3 Sermons are means abused Vacuitatem timoris Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur nausea verbi divini contemptus lacrarum concionum Qurt sunt qui sacras conciones absque secaritatis soporc attente intelligenter fructuose audjunt Ah quam fastidiose etiam optimae conciones capiuntur 3. Sermons are abused means and they never are so but when they are the sad fruits and products of hearts void of Gods fear and without repentance No wonder if the divine word be loathed and holy Sermons be contemned when fearless shameless and faithless hearts have slight thoughts of them and care little for them as if they were but scare-crows for children very fables when sound heavenly messages are either not heard at all or not attentively not reverently not understandingly not wisely not fervently not frequently not perseveringly not fruitfully not resigningly giving up the judgement to be captivated to the obedience of faith the heart and life to the power of godlyness but are heard with a contrary corrupt frame of heart then is a means of grace abused 4. Sacraments are abused means when the supernatural grace 4 Sacraments are meanes abused they signifie is not sought for regarded nor obtained Their holy eternall obligations to sound faith and heavenly conversation who considers As the Jews prophaned their Sacraments loose Christians doe theirs Those rested on the Circumcision of the flesh and the
outward Passeover Jews without and not within wicked in hearts and lives These rest on Baptismal Water Bread and Wine in the Lords Supper Christians without and not within unconverted unsanctified in hearts and lives These doe prophane offered Sacramental grace utterly voyd of Sacramental graces and lives These by their own confessions are dedicated and devoted to Jesus Christ to forsake the flesh the devill the pomp and vanities of this wicked world and they doe nothing less These by taking the Bread and Wine the lively representations of the shed blood and broken body of Jesus Christ are supposed and obliged to have grace and grow in it but they neither have the beeing nor growth of grace prophanely take the bread of the Lord with unbeleeving impenitent hearts but not the bread the Lord with faith repentance Panem Domini non panem Dominum August and other graces It will not be the least aggravation of Christians wantonnizing with the grace of God The wicked abuse of the Sacraments will prove them undeniable Libertines What affinity is there between the cleansing water of Baptisme and Baptized persons wallowing in the filthiness of flesh and spirit lying and delighting like swine in the mire in the pollutions of the world What agreement is there between a pretended feeding on the pure immortal food Jesus Christ and feeding on Satans provisions the delicious lusts and sweet pleasures of sin Is not this to turn the Table of the Lord into the Table of Devils an holy into a prophane feast as if the holy Supper were instituted to pamper and quicken not starve and mortifie corruption How epidemicall and spreading is this abuse They are the words of an holy affectionate Writer Introspicite in omnes Christini orbis partes non negabitis passim apud mulios solutarem usum Sacramentorum frigore Otho Casmannus Look into all the parts of the Christian world and you will not deny many Christians are remiss and cold concerning the saving use of the Sacraments Be they used or abused there is rarely enquiring after their efficacy or contempt what good is got by them or what defaming contradictions and wrongs there are against them 5. Good Books are abused means By them their holy Authors 5. Good Books are means abused though dead speak to the living We have in them the lasting Monuments of pious Labors the breathings of the Spirits the experiences of Satans Wiles and Methods the goings of God in his Sanctuary the shewing forth of his Power and Glory in his living Temples well-digested and heavenly directions to walk holily safely joyfully in the way to Heaven frequent and passionate woings to receive the Lord Jesus Christ in spiritual Espousals The necessity and excellency of Regeneration and the issue of it the new Creature The unbottoming and discovery of the hearts deceits kinde and affectionate warnings in time to get out of the state of sin and damnation and be delivered from the wrath to come yea further serious heart-aking and wounding discourses of the woful Eternity of Hells Torments for the loose and ungodly World and ravishing Discoveries of the blessed Eternity of Heavens Joys for exact and Religious persons with much more that may be said of the drawing excellencies of holy Writings of old and the present age Now what is the use indeed abuse of these glorious gifts of the Spirits the Births not onely of understanding Brains but holy Hearts the wasters of Blood and Spirits precious time and labor in the Lords Workmen Are not these things the sad testimonies of their dishonor some never read Vtiles pii libri quam raro pervoluuntur them others very rarely some rather judge and condemn strict truths too unpleasing Prisons and Chains for their loose hearts then fall down before the power of their truth and holiness they rather come with Satans Index Expurgatorius and by the spirit of error boldly blot out Heavenly Truths and neither suffer them to come into their Creed nor Practice then rejoyce at their Imprimatur that the helps and methods of godly lives printed in Paper might be printed in their hearts Others do with the Books they read as with the Sermons they hear lend them an eye an ear a few slighty careless thoughts but do never with Mary ponder saving Counsels in their hearts Some when they read Divine Treatises labor to pick what errors they can and like Spiders suck poyson out of the sweetest hearbs wherefore they intermix worldly Lusts the saving of their Diana and Palladium the corrupt Idols of their hearts Their darling Peccata in delici is Benjamins their sweet feasting and feasted sins and these must comment on the Text they read If precious heart-purifying life-reforming sin-reproving and conscience-smiting discourses cross error and loosness then away with the Book it is stark naught Others would read Books but valued onely by the standard of a foolish Wit accounting of Books by lofty Strains fine gaudy Phrases not the golden massy worth of the matter the Heavenly Treasures set forth in a grave and sober significant Language plain yet eloquent expression I shall enlarge this point with an hearty advice to them that have a minde and time to read Books let them take heed what they read Satan I fear hath the liberty of the Press as well as Jesus Christ There are Books of Libertinism abroad It had been well for some had they never been published in the world whose mindes are dangerously infected without infinite mercy to their destruction In the other World what if undone souls by wicked Books should wish the eyes of their flesh had been blinde and ears deaf that they could have neither read nor heard of Printed Error and Loosness to their destruction The Devil hath his market and merchants foolish Chapmen are deceived and take the bad ware of darkness for light flesh for spirit O ye simple gulled People of this Nation cheated almost of your Christianity and Civility unless ye will be foolish and proud take the advice of your learned godly Ministers of settled sollid experienced Christians and ask them what Books you should read A few words of counsel I have to you that are jocund merry ones boon Companions if you read this Section I beseech you in the bowels of Jesus Christ as you tender your Salvation and the glory of God spend your time better It will never repent you when you die you have left your covetous passionate Gaming the too frequent delights of the flesh you drench almost drown your souls in for the choosing reading meditating on Books of Mortification Heavenly-mindedness and preparation for Death and Eternity I am sure you cannot deny it now rationally I am most sure your awakened mindes cannot deny it on your death-beds that your diligent reading of Dike of the deceitfulness of the heart Baxters everlasting rest Greenham Bolton Preston Perkins c. and such Books as those were incomparably better to be
and propagate their dominions are the picture of those wanton Traitors that abuse Gods Reconciling grace That grace of God whereby he is reconciled to the sinner and the sinner to him begets an universall peace with all his laws and methods of holynesse and war with sinne At what time friendship is commenced between God and the soul war is waged and maintained against sin Reconciliation and Alteration go together Turning away his wrath from the sinner and turning of the heart of the sinner are undevided What pleaseth a pacified God pleaseth the sons of peace When the face of God shines in smiles of peace the Laws of God are favours no offences priviledges no burdens sweet delights no unpleasing tasks the liberty not prison of really pacified beleevers Great peace have they which love thy Law and nothing shall offend them Psal 119. 165. The Romans that had peace with God stood in this Gospel-grace engaged to be holy not allowed to be Libertines The exercises of graces not allowances to lusts were the fruit of this heavenly reconcilement Rom. 5. 10 11 c. It is a choice blessing purchased by Christs death Rom. 5. They are blessed who are reconciled by him and not offended in him Mat. 11. 6. But they that refuse the Laws of his government had never yet the joy of atonement though they pleasingly vote themselves the friends of God they will be made to their own smart to know it is one thing to bee reconciled when enemies it is another thing to be reconciled and abide enemies No enemies to the Laws of Christ and Gospel-holiness were ever actually reconciled they are yet under wrath that are under the reign of sin Let them consider it that take up keep and use armes of Hostilitie against the God of peace Thoughts of reconcilement may be pleasing they will be a vanishing dream Divine Pacification is in order to Communion Libertines cannot walk with God and see his smiles that turn back upon God and hate his Laws SECT 9. ADopting Grace is turned into Wantonness I have nourished 9 Adopting grace is turned into wantonness and brought up children and they have rebelled against me Isa 1. 2. Ah seed of evill doers children that are corrupters v. 4. A son honoreth his father If I be a father where is mine honour Mal. 1. 6. As Jacobs Sonnes Simeon and Levi's wickedness made him stink Gen. 34. 30. Eli's wanton sons were his reproach so Gods Adopting grace is wronged by his professed children to his dishonour As when a Beggar is an adopted sonne and is saucy scornfull stout in his fathers presence this differencing grace is turned to wantonness so when a beggarly sinner in external Adoption is admitted into Gods family his loose unmannerly carriage in his Fathers presence puts an affront upon Adopting grace To the Israelites appertained the Adoption Rom. 9. 4. They owned the promotion God is our Father Joh. 8. 41. But the high abuse of this preferment in Heathenizing like Sodom and Gomorrah Isa 1. 10. wronging the Stewards of Gods select family the holy Prophets Act. 7. 52. despising the orders of his government Jer. 13. 9 10. Idolatrizing with the Gentiles Ps 106. 35. Their a Impudence b Vniversality and c Incorrigiblenesse of sinne a Jer. 6. 15. b Jer. 6. 28. c Jer. 2. 30. turned their external adoption into exprobation Their professed owning of God their Father in an externall covenant of Grace with unchild-like rebellions did aggravate their abominations Their want on lusts spoyled their Adoption God was in Title the Devil in reallity their father Joh. 8. 44. His Lusts but not the divine Laws of Jesus Christ ruled over them Too much a kin are dissolute Christians to the Jews dishonourers of adopting grace The looser the stricter sort of Christians 1. The Looser With what boldnesse confidence yea impudence doe many say Our Father who have nothing lesse than the dispositions and affections of children as if God could own Satans image for his living pictures and perpetuall estrangements disaffections enmities yea reproaches could have any reconcilement with the heavenly dignity of Adoption God that hath taught men to pray hath bid no man to lye and to say hee is their Father in Christ when they are unchristian in heart and life I confesse the worst of men may wish they had reall interest in Adopting grace But under the Fatherhood of Satan to claim spiritual Sonship is so to call God Father as Judas called Christ Master Luk. 14. 45. a mockery but not a truth How rare is it for the prophane pretended children of God in good earnest to charge grosse hypocrisie on their profession and thus to quaere Can these oathes drunken unclean unrighteous voluptuous lives bear any fair consistency with Adopting grace Am I not an impure offspring of Hell though I pretend to an heavenly progeny Will these thoughts words and actions speak Gods children These serious reflexions are very rare The notorious seed of the Serpent will complement and write themselves in their deceitfull hearts Gods children Many of them have been the rest will be blotted out of this blessed roll Ah bold intruder ere long in this life or the next thy Conscience wil tel thee Heaven holds no such children as wil live as they list reject the paternal government of God evidently darken the glory of God in the world and yet call him father 2. The stricter sort of Christians too much follow the dissolute Jew in blemishing the glory of divine Adoption and these are of two sorts Such as really such as are opinionatively godly are indeed children and that seem to be so 1. Christians of strict profession that are indeed children What doe you for your fathers name Doe not even you that shall hear these sweet words from the mouth of your Judge and Saviour Come ye blessed of my Father hinder his renown in the world Are not you Key-cold Hard-hearted of dis-ingenuous unchild-like spirits when you see the dreadfull testimonies of his dishonour Doe not you who in the next world shall lift up his name and make his praise glorious cast down his name and make it infamous Your undutifulness to your dear Father is too much that your too loose hearts dishonour him and inward wickednesse provokes his absence but is it not enough in irreverence and disobedience within doors to wrong your childhood will you dare to dishonour him and your selves in the publick street of common notices Against the precious fame of your Father how are your tongues heated with a fiery satan and the flames of ungoverned passion to abound in transgression before malicious observers glad of your halting How unwarily doe you publish your over-eager yea it may be in some things injurious chases after the worlds gainfull prizes Why discover you the nakedness of your dis-love and hardness to forgive a saint or sinner Why doth your voluptuousness too much declare you yet live not above the world Why are you
out in dreadfull flames against all of us very mock-gods that complement God our Father and take it for granted we are his children as indeed we are in externall Baptismal Covenant when it will be found as the degenerated seed of Abraham were ranked with Sodom and Gomorrah in wickednesse so without exceeding practical repentance we shall be found no better casting off our Fathers holy government than very heathens yea worse than they by how much the more we have put the cover of an heavenly adoption over hellish rebellions 3. In the great day God will strictly examine all those that 3 In the great day God will examine Professors passed for the members of his family Admission unto his houshold and calling him Father will not secure from the wrongs of this heavenly relation It is impossible now infallibly to discern between the spurious adulterate issue of the serpents seed and the new-born reall children of the most high God but at the great day when the thoughts of all hearts shall be opened and the lives of all Professors stricter or larger shall be examined Quomodo Christus filios regni appellat qui nibil minus erant quam Abrahae filii quamvis ex Dei ecclesia vere non essent quia tamen in ecclesia locum occupabant hunc ipsis titulum concedit Marlorat in loc then which is a dreadfull place The children of the Kingdom shall be cast out Mat. 8. 12. Those that had a name without the heavenly nature dispositions affections and conversations of Children that have blotted their Fathers name with inward filthiness and outward pollutions of the World that have clearly proved Gods House hath been haunted with unclean Spirits that have owned God in title the Devil in reallity their Father that have as many times mockt God as they have called him their Father in Christ Then shall these not Children of God but Rebels not the Image of Christ but Satan not the exalters but debasers of Gods name be set on their proper side among the children of the Divel and publikely before God his holy Angels his real Saints and Children be everlastingly disowned from being reputed and rewarded as his Children and be banished from his blessed and comfortable presence to the Devil their Father to keep company with all the Apostate Angels and the Serpents seed whether Pagan abusing the light of nature or Christian the glorious Gospel of Grace O consider this all you that are called Christians that either are more open and gross or close prophaners of your Fathers Name Fear and tremble still to abuse it lest as the degenerate Children of the Kingdom ye be cast out Then all thin fig-leaves and external pretensions you are Gods Children will vanish from you as darkness before the Sun and flee away as chaff before the wind It will be found that Profession of Christianity is easie but a suitable disposition and conversation to it is hard and rare Lord Lord will not alter the purposes of that angry natural Justice that will take vengeance on the dishonors offered to adopting Grace SECT 10. 10. FReeing Grace is turned into wantonness The sweet 10. Freeing Grace is turned into wantonness name of liberty but not rightly stated and understood hath been one of Satans snares and is still to undoe precious souls We are bid to stand fast in that liberty wherewith Christ hath made us free Gal. 5. 1. but not in the liberty that Satan the lusts of men the spirit of error carnal Interests and Policy makes us free Jesus Christ never died to give the Devil a free trade Gospel-Grace hath glorious freedom from the curse of the Law â—al 3. 13. the guilt of sin the wrath to come 1 Thess 1. 10. These are purchased liberties by the blood of Christ and are all abused by licentious spirits who turn Christian liberty into un-Christian Libertinism They are free from the curse of the Law as they believe but are cursed Children 2 Pet. 2. 14. have unmortified cursed Corruptions do accursed things and lead accursed lives so their freedom from the guilt of sin is abused to wallowing in the filth of sin and their fancied liberty from the wrath to come is to enjoy the present pleasures of sin and by treasuring up of sin to treasure up wrath against the day of wrath Rom. 2. 5. Too many sleeps on this sweet pillow pleasing indempnity freedom from hell and abuse this liberty by a secure walking in the way to hell How 2 Pet. 2. 19. is liberty mistaken It is a freedom from sin not in sin It is putting the old man in chains not allowing him enlargement It is absolute denying of unlawful things yea limitation and omission of lawful It is a free service of God not a servile freedom of lust It is confined to Scripture rule not left loose to a selfish arbitrary will It is full of humility fear and trembling not audacious adventuring on any thing It must write after the copy of Heavens liberty which is to do the will of God not the flesh Holy Angels are free but it is to duty not rebellion A wonder it is that under Gospel-light Christian liberty is made so broad a cover as almost to hide any thing How many come in here for their share lavish Gaming that throws away that in an hour which would feed and cloath several poor Families for many years spotted yea painted faces shroud themselves under lawful liberty Excessive gluttonous Feasts have their freedom too A Cup too much that tempts to many more is made bold with though it load the stomach and brains to staggering vomit laying reason asleep mis-spending time and money Covetous getting and keeping Estates hath its patronage from Scripture liberty Parents must lay up for their Children 2 Cor. 12. 14. It is Infidel-like not to provide for them when under this pretence the numerous Texts of Scripture concerning giving to the poor are made of none effect Every absurd and sottish opinion in Religion among the sides of needless and offensive divisions pleads Christian liberty yea which is sad horrid not onely unchristian but uncivil and unnatural practices have the same refuge O when that arch Libertine the Devil shall once gull men that his hellish suggestions have the leave and liking of Christ and his Spirit wickedness will be boundless It is sad to think how slily and successfully the Devil hath made prodigious Errors and practices passâ—ble as in former times so in the present age O you that are falsly so called free men and women know whom the Son makes free they are free indeed You do but dream of true freedom who are the slaves Non unius hominis sed quod gravius est lot dominorum quot vitiorum servi Aug. l. 4. de Civ Dei not of one man but of as many Lords as lusts Who will believe he is free who goeth ratling up and down in chains with his keeper by
him Alass carnal Libertines conceive they are free when they go up and down in chains of accustomed sins and have their Keeper with them yea in them i. e. the Prince of this wicked world How not onely unreasonable but unchristian hath been the practice of loose not Christian Reformation Satan can ruine by extreams Some Protestants in Germany that did well in leaving Antichrist did ill too in Apostacy from Christ It was the complaint of Mencelius O sad and shameful disgrace After the power of the holy Gospel had set enthralled Consciences at liberty O de decus tostquam per sanctum Evangelium a Papae tyrannide potestate libertas Volunt homines esse liberi nec d quequam prohiberi quo minus arbitratu suo vivant Joan. Mencelius l. de Pastore from the power and tyranny of the Pope men would be free from all bonds nor suffer any to hinder their licentious lives Are not these sad extreams the practice of these times After many amongst us are freed from humane Conscience-yoaks they complained of have they not also thrown off the Government of Christ by his Word and Spirit and do as much boggle at Divine as humane impositions as if the pure and strict Laws of Christ were equally intolerable with the erring Laws of men Surely Christian liberty puts an universal confinement upon corruption forbids every proud wanton erring Judgement is prone and free to pass a sentence upon crucifie carnal Lusts and Affections dares not adventure on a vain thought and idle word much less monstrous opinions and courses of old and present times Some men so fearfully manage their Gospel liberty as if they might have leave to desire think affect believe speak Ac si evangelium esset talis doctrina quae unicuique potestatem faciendi credendi quod illi placei Concedat Joan Mence lius l. de Pastore and do whatsoever they please under Gospel-allowance which interpretative Blasphemy speaks the Gospel a prophane not an holy Gospel But it need fear no such reproach It s pure rules will vindicate themselves from loosness It s sound words from corrupt opinions Its condemning holiness shine in the threatned damnation of all those that make its liberty an occasion to the flesh yet far be it from me that I should so reproach Christs free ones that better improve their glorious Liberty in these trying times as to deny there are many who through preserving Grace hold fast to the form of sound words and do more warily manage Christian liberty by others Libertinism that dare not live as very many do that do not allow and follow but reprove pray against and weep over their loosness a better course then they take that rebuke sin with sin and while they declaim against unwary Christians use of liberty do fearfully abuse it themselves But the working out Salvation with fear and trembling will prevent among us many Libertines Ah dear Christians are you called to liberty see to it that you be guided by the life and laws of Christ Utter disproportions from these are none of Christs purchase nor dispensations Your dangers are fearful in common liberty of Conscience to be unconscionable Qui liber est naturâ servus est conscientiâ Eusebius Hom. 3. de Pascha while you may have nature state and Church-freedom you may be Conscience slaves No thraldom like that wherein the Devil rides and drives Consciences where he please If he can once be master in the Conscience the Soul and all else in his own SECT 11. 11. PArdoning Grace is turned into wantonness Apprehended 11 Pardoning Grace is turned into wantonness Remission hath proved the corroboration of sin How many are there that sin because they think they are pardoned and though they drive on the trade again it is but suing a Pardon and the corrupt Libertine hath peace again Sin and pardon pardon and sin is their circle of delusion But sin and repentance are strangers to each other What a dishonor is this to pardoning Grace It is made by these men the Incourager and Patron of sin as the Popes indulgences and large Pardons for sins past present and to come out of his rich cheating pardon office are to blinde Papists How do Libertines turn the pardon office of Heaven and throne of Grace erected by the Lord Jesus into a Stews of uncleanness a free opening of Hell Gates an open Market for any to buy the Devils Wares Hearken all ye that wrong pardoning mercy to nine things 1 Ungrateful wickedness in undervaluing the price of forgiveness 1. You in ungrateful Wickedness â—ndervalue yea tread under your feet the infinite price of forgiveness The state of pardon and every act of pardon cost the blood of the Son of God We have redemption through his blood the forgivenesse of sinnes Ephes 1. 7. Because this blood hath bought you a pardon will you sell your selves to worke wickednesse and disgrace your Redeemer and redemption 2. You abuse the riches of Gods grace Forgivenesse of sins 2 Riches of grace are abused is according to the riches of his grace Ephes 1. 7. The pardon of every sinne of infinite numberlesse sinnes is a distinct act of grace That must needs be rich exceeding rich grace that pardons innumerable sinnes as that must be an immense treasure of money that paies as many debts as there be Stars in the Firmament yea more than that the rich grace of God doth when he saves a sinner Will you now frolick in your carnall wantonness because rich grace will forgive you it is as if you should cast a Kings pardoning act of grace into the dunghill or tread it under your feet 3. You crosse the very end of Pardon which is the destroying 3 The ends of pardon are crossed Fit nobis venia non quae peccata foveat sed quae ad pie sanctéque vivendi studiuÌ„ nos revocet Marlorat in Mat. 9. 4 Christs errant in being sent into the world is crost 5 Gods designs what in you lyes are crost not the favouring of sinne the healing not increasing the wound a pious holy not an impious and prophane life Christ never blotted out believers sinnes that his Pardons might be Indulgences to sinne but purges He never put any into a new state of pardon but he made them new creatures Sin no more followed the pardon of the Adulteresse Joh. 8. 11. Sinne is still the Devils and the fleshes allowance not Jesus Christs 4. You contradict the very errand of Christ sent into the world He came to call sinners to repentance Mat. 9. 13. not to give them leave to live in sin 5. You deprive God what in you lyes of another of his designs in forgiving sinners The planting of his holy fear in their hearts not to sin again There is forgivenesse with thee that thou mayst be feared Psal 130. 4. not that thou mayst be still dishonoured by the old sinnes Yea what fear
when God forgives a thousand to one shall they not blot out a few I dare boldly say Those that take it for granted their sins are pardoned that are implacable that write wrongs in marble not in the dust be their confidences never so high do both un-Christian and un-Man themselves 1. They strip themselves of Christianity It s a choice and hard rule to flesh and blood to forgive enemies but this is neglected despised How can you say Forgive us our debts as we forgive our debtors when your consciences tell you that you cannot forgive you doe not so much pray for as curse your selves as if you should say Lord forgive not my sinnes for I will not forgive others Doe we not read the example of Christ that forgâ—ve his enemies He prayed for it Father forgive them Luk. 23. 34. this difficult piece of Christianity was in Stephen Act. 7. 50. That choice Apostolical precept to the Colossians As Christ forgave you so also do ye Col. 3. 13. And is it Christianity never to forgive nor forget ever to treasure up wrath and revenge Certe consanguinei sumus ideo maximum scelus putandum est edisse hominem vel nocentem Propterea Deus praecepit inimicitias per nos nunquam faciendas semper esse tollendas scilicet ut eos quisint nobis inimici necessitudinis admonitos mitigemus Lactant. l. 6. c. 10. Notanda est Carnis appellatio qua intelligit universes homines quorum neminem intueri possumus quin velut in speculo carnem nostram contemplemur Summae igitur inhumanitatis est eos despicere in quibus imaginem nostram agnoscere cogimur Calv. in loc 2. They strip themselves of humanity Even the Law of nature requires forgiveness We are all the off-spring of Adam come of one blood Acts 17. 26. There is a consâ—nguinity in all man-kinde We have kindred with all the children of men It is therefore the inference of Lactantius We are all of a blood and therefore it is to be reputed the greatest wickedness to hate any man although an hurtful enemy And upon this natural consideration enmities between men and men are never to be practised but ever to be abolished Inspiration of souls forming of Bodies from the same common Heavenly Father speaks us Brethren The admonition of the universal natural kindred of the World should allay yea and break the spirit of enmity into love we little consider it but it is a real truth When we take revenge of any man we are revenged of our selves Every ones flesh is ours The Prophet Isaias calls every ones flesh our own Isaiah 58. 7. That thou hide not thy self from thine own flesh Calvins exposition is pertinent to this purpose The word flesh is to be noted whereby the Prophet understands every man of whom we can behold none but as in a glass we contemplate our own flesh It is therefore a part of highest inhumanity to despise those in whom we are constrained to behold our own likeness Consider this all ye Christians who think your selves safe under the security of Gods pardoning Grace How have you abused this Gospel-priviledge whom neither the serious sense of Christianity nor the common tie of humanity can prevail with to forgive When you cannot give nor forgive reason thus Shal I not succor and pardon mine own flesh Shall I both sin against grace and nature Shall I by my uncharitable and implacable Spirit sin both against redemption and creation goodness Such Meditations cannot be too frequent to drive away irreligious and unnatural hardheartedness and revenge out of the spirits of Christians SECT 12. 12. THe Grace of imputed righteousness is turned into wantonness 12. The grace of imputed Righteousness is turned into wantonness Even the everlasting Righteousness Daniel prophesied which should be wrought in the Person of the Messiah Dan. 9. 24. hath had no little Injury in the World This stupendious Gospel-mystery That a lost sinner should be justified by anothers righteousness which is the holy Angels wonder and will be glorified Saints ravishing admiration hath been ill intreated even of professed Christians And lest the charge seem too general I shall clear it in two particulars The Grace of imputed Righteousness is wronged when this is abusively pleaded against inherent Righteousness When inherent Righteousness is foolishly and perilously rested on for salvation without imputed Righteousness The former is a plain Libertine in wickedness the latter doth play the wanton with Christs goodness 1. The grace of imputed righteousness is abused when it is 1. Imputed righteousness is abused when it is pleaded against inherent righteousness pleaded against inherent righteousness This is an easie and common cheat Corrupt flesh and the arch Deceiver can easily please the Fancy and perswade the Judgement that the fair hand of Grace hath put the rich and large Robe of Christs Personal Righteousness on the leprous and unmortified Body of sin yea that this holy cover is so thick that in the absurd Antinomian God doth not so much as see Believers sins as if one Divine Attribute had swallowed up another his mercy his omniscience Now when the loose sinner can say the Lord is his righteousness he believes himself in a state of Grace as if now nothing could indanger his immortal Soul and he had enough for Glory If unregenerate nature give the deceived Transgressor the largest line and scope to live in sinful lusts pleasures and idolized sensualities and the Conscience begin to grumble in the free choice affections and pursuances of sinful courses This is ever the remedy at hand We are all sinners This is our infirmity Christ died for us Hath satisfied his Fathers justice He is our righteousness Thus while they plead to Christs legal righteousness without them they live without Christs Gospel righteousness within them It is enough for them they are justified above they seek not to be sanctified within as if there were not need as well of an Evidence to Salvation by inherent righteousness as of a Title to eternal life by imputed righteousness This great abuse of the glorious imputed righteousness of Jesus Christ in opposition to inherent and the singular peril to be lost for ever that they are in who are contented with a bare imputed righteousness will appear in seven things As 1. No glory will redound to God in such a contentment Can the free gift of Christs perfect obedience made over to the sinner have the glory of praise when it hath the infamy of this dishonor This heavenly Robe is purposely put on the most licentious persons to hide them not to amend them Though there be no absolute change from the state of sin to the dominion of sanctifying Grace Though the state of total unregeneracy be enmity to the holiness of Christ and his Gospel Sins servants are Heavens darlings by the favor of a pretended imputation Can God have the glory of bringing forth much fruit while there is no
justified 1 Cor. 4. 4. The Lord Christ his personall duty is beleevers perfect righteousness not their own sanctification 4. There will be no escaping the curse of the Law Christ crucified was made a curse for his people Galat. 3. 13. that they might not be accursed Their services and penalties are no deliverances from Gods curse which unremoved will flame in everlasting burnings All beleevers have infinite reason to say The Lord Jesus not their own Graces hath delivered them from the wrath to come 5. There will be no refuge against conscience stormes in a 1 Thes 1. 10. trusted-in righteousnesse of graces Bare inherent holynesse failing and polluted with corrupt mixtures cannot secure a tempted soul by the Laws arrests the accusing conscience and Satans indictments This subtle and potent pleader will drive assaulted Christians from the weak holds of their pettie performances yea bring them to the brink of despair untill they run to the Cross of Christ and get within the invincible and royal Fort Christs imputed Righteousnesse This is the Saints refuge against their sharpest temptations and conscience-stormes Heb. 9. 12 14. and 10. 2. 6. There will not be a sufficient Argument utterly to strip believers from all glorying in themselves about a perfect Righteousnesse Would our own bare obedience be a current title to glory beleevers might wantonly applaud themselves and dance about their high duties as the Israelites about their Golden Idol they might commend themselves and boast in heart for the glory of their holynesse their Prayers Tears Alms Mortification as they are too apt to do But when they know and beleeve the Lord 2 Cor. 5. 21. Christ is made Righteousness unto them there was not so much as a good thought either in them or from them contributed to the making of this glorious robe imputed righteousness now they are denyed all glorying in themselves As to their perfect legal obedience they onely glory in Jesus Christ He is of God made our righteousnesse that according as it is written he that gloryeth let him glory in the Lord 1 Cor. 2. 30 31. 7. There will be no sure title to eternal life The perfect and infinite righteousness of the God-man Jesus Christ is an equivalent intitling purchase to the Gospels infinite reward of the next life As God is just and a justifier of beleevers so he is just and will be their glorifier Rom. 3. 26. 2 Tim. 4. 8. Let these things be a warning to all those that would secure their hopes confidences and joyes of salvation from miscarrying to study that righteousnesse which will fully and equally answer the demands of infinite justice and as to a justified estate from the guilt of sin to account their imperfect obedience polluted defective yea as dung compared with the complere personal righteousnesse of Jesus Christ But alass this error is too common yea too much an error in reall Christians very ignorant of the mystery of an imputed Righteousnesse to lay either the whole or the greatest weight on a weak foundation The Philosophers spake much of virtue but their external shining virtues were headless virtues because they were without the knowledge and worship of the true God so were it possible that an unjustified person should eminently shine in all the graces of the Spirit and be voted the none-such of the Age in contempt of the world mortification and new obedience these graces would be headless graces Christ would profit him nothing in his choicest doings and sufferings while his active and passive obedience is nor a sinners infinite compleat and everlasting righteousnesse SECT 13. 13. GLoryfying grace in the hopes and confidences thereof is 13 Gloryfying grace is turned into Wantonness turned into wantonnesse It is called the grace of life 1 Pet. 3. 7. and eternal life is the gift of God Rom. 6. 23. The crown of Glory is a crown of Free Grace adorned with that most orient Pearl the imputed Righteousnesse of Christ and the Jewels of the graces of the Spirit in their most perfect splendour and exercise that stand with the full fruition of God It is Grace that rewards Grace with Glory It is Grace that beginneth increaseth and consummates Grace Now many hope for gloryfying grace who almost but hope for heaven Who that have most just cause to feare yet are afraid in the serious and sad dwelling thoughts of their condition they are in eminent danger of Hell Instead of the blessed hope or hope of blessednesse the regular and warrantable expectation of glorifying grace there is a common hope and a cursed hope of Satans suggestion and corruptions entertainment though men continue in their sinnes they shall have heaven at length This hope never purifyed the heart and life 1 Joh. 3. 3. but will prove to them that trust in it like the thin and weak webb to the spider be swept away with the besom of destruction An evill conscience Pessima spei contubernalis mala conscientia Granat is the most dangerous companion of Hope Because many hope to be saved in the way of ruin their diseases become incurable like foolish patients that conclude health from that which increaseth their disease and hastneth their death Carnal hopes might have been cured by conditionall despair that ever soules should be saved while false hopes are rested in An hope of life in the paths of death is destruction to the soul A despair of ever getting good by such an hope might make men looke out for better hopes and more saving securities There are doubtlesse many that will in the other world curse their irrationall unscripturall and groundlesse hopes of Heaven A Prince hopes to wear his Fathers Crown How doth he abuse his hopes by living like a scullion and consorting with beggars Dishonourable imployments are below Royal state Many hope to wear the white robes of glory Rev. 3. 4 5. and yet embrace dunghill lusts and courses live dishonourably and abusively under their high expectations These resemble the Lapwing accounted an Emblem of infelicity which feeds on dung though it weares a Coronet on its head In the common abused hope of glory Hope is put out of office the springs of Hope are not regarded the work of hope is not done the properties of Hope are not to be found 1. Hope is put out of office It hath the office of a setling Anchor in heaven in tempestuous and troublesome times But the vulgar hope though it pretend heaven for its hold casts Anchor only among the creatures of which is worse among the Devils staying and strengthning it self in their counsels and lusts It hath the office of a saving refuge against Afflictions Desertions Temptations Corruptions Heb. 6. 18. The carnal hope of glory hath no City of Refuge but below viz. Wits Riches Friends Honours c. It hath the office of purging water which makes inside and Job 31. 24. 1 John 3. 3. outside clean The false hope of heaven wallows Swine-like in
with the fair not the foul weather in heavens way They engage in the Christian Warfare no further thâ—n the flesh may be pleased a safe retreat to the world may be obtained and this counterfeit hope in trying hardships is ever offended in Christ Mat. 13. 57. One hard saying or another and unpleasing religious severities make Christianity a scandal The voluptuous professor turns from the power of it and in time of temptation falleth away CHAP. IV. Shewing when a Sinner turneth the Grace of God into wantonness THis may be known in all the thirteen Sections of the foregoing Chapter But because the fullest discovery that can be to strip naked this hideous Monster Abuse of Grace next to the unpardonable sin the worst of sins will all be little enough I shall therefore more fully shew when a sinner may be concluded even in the Judgement of his own inlightned Conscience to turn the Grace of God into wantonness This Scarlet Transgressor doth so when he carrieth wickedly in reference to Sin God Christ the Law Gospel and the Creatures SECT 1. IN reference unto sin there is wantonizing against Grace in 1. The grace of God is turned into wantonness in reference to sin Quasi Deus testatur de gratia sua ut non solliciti simus de cavenda ipsius offensa Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four things 1. When the heart is careless of sin doth not cast about which way to avoid it but if the coat of Profession be stained with it if the heart be a sink of uncleanness if the hands be defiled the daring sinner makes no matter of it as if God in testifying his Grace should give liberty to cast off all care of avoiding offence The Apostle hath recorded other things of the truly Christian repenting Corinthians mentioning their carefulness to admiration Behold what carefulness your godly sorrow hath wrought in you 2 Cor. 7. 11. What sollitude and diligence not to fall into the old sin But it may be said of many lâ—sâ—ivious spirits Behold they dwell carelesly as the men of Laish did Temptations like the children of Dan may invade plunder and spoil them Judg. 18. They care not for their precious souls though they perish But the Lord will deal with them as he said he would with Magog send a fire among them that dwell carelesly in the Isles Ezek. 39. 6. The ease of these simple ones will slay them Prov. 1. 32. Though they are careful to secure their fleshly worldly interest and wholly careless of the main concernments of the glory of God their own salvation and the honor of Gospel Grace God will be careful to exalt his own Name in avenging the dishonors of his Grace SECT 2. 2. WHen the heart is fearless of sin there is a loose Libertine 2. Grace is turned into wantonness when the heart is fearless of sin ubi timor non est ibi dissolutio vitae est Isidorus It is one of the Characters of these wantons in the Text They fed themselves without fear Jude ep v. 12. No wonder they were disolute when fearless Spirits Job was afraid that when the goodness of God had provided Feasts for his children the Devil should be paid the shot Lest they should sin and curse God in their hearts Job 1. 5. Therefore he sent and sanctified them and offered up sacrifice for them that in the name of Christ his Redeemer their sins might be expiated and forgiven them But fearless Sensualists eat and drink and sin with and against the Creatures but fear no hurt yea What fear was said of the repenting Corinthians 2 Cor. 7. 11. What fearlesness may be said of loose persons They are not afraid to speak evil of Dignities 2 Pet. 2. 10. to set their mouths against Heaven They speak wickedly and loftily not tremblingly concerning oppression Psal 73. 8. They fear not to sin in lawful things never regulating their use by expediency and the grace of Temperance and so wantonly dance on the pits brink fall from lawful allowances to unlawful things They fear not the reckoning day like loose Debtors while they spend on the stock of their Creditors Estate and patience Well were it for these if awakened out of the deadly Lethargy of this carnal Security they would hearken Time vel hoc ipsum quod te invenis non timentem to the counsel one giveth Fear for this reason because you have found the want of fear SECT 3. 3. WHen the heart is sorrowless for sin As an offence to 3. Grace is turned into wantonness when the heart is sorrowless for sin God an unkindness to Christ a defilement to the Spirit an obstruction to fellowship with the holy God and upon Gospel considerations of spiritual Ingenuity and love to the Lord hath not a broken heart and a contrite melting Spirit in close Soliloquy with God by meditation and supplication but is as hard as an Adamant without all mournings and relentings upon the forecited grounds Here is clear abusing of Gods Grace It was never offered to harden but soften the heart as it did the hearts of Peter Matth. 26. 75. Mary Magdalen Luke 7. 38. and humble Paul Rom. 7. 24 25. O Lord are not thine eyes upon the truth Thou hast stricken them but they have not grieved Jer. 5. 3. God strikes wicked rocky hearts with Afflictions Reproofs â—errors smitings of the Conscience fears of Hell but their sorrows are not to be discerned but hypocritical or slavish and brutish which vanish when the smart is off Tantum sunt brutae Lamentationes Calv. in Jer. 5. These are strangers to godly sorrow which worketh out the love-liking delight the reign of sin While Gods mourners are in secret and looking over their sins with heavy hearts and weeping eyes They are wantonly leaping and triumphing in the hellish mirth of sporting in sin Prov. 10. 23. Taking pleasure in unrighteousness 2 Thess 2. 12. It is a clear evidence that they who never had true Gospel mourning for sin or have forsaken Gentes qui dolere desierint dediderunt se lasciviae Pet. Martyr 4. Grace is abused when the heart is powerlesse over sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius Disruptis his vinculis praedâ— suâ spoliatus Daven in Colos the exercise of it or think it needless or scoff at it as if there were no Scriptures Blessed are they that mourn Godly sorrow works repentance A broken heart O God thou wilt not despise are wanton abusers both of the time and Grace of Repentance SECT 4. 4. WHen the heart is powerless over sin there is a licentious abuse of Grace Surely Grace is victorious and will in time in the conscientious and spiritual use of means rout the powers of Hell Satan before the rescue of Grace comes bindes his Captives fast in the chains of their own sins But when they are broken he hath lost his prey and the tyrannizing Prince of the world John 14. 30. That hath
the power of binding lost sinners under the power of the spiritual death and guilt of eternal Heb. 2. is cast out in the merits and power of infinite redemption John 12. 31 32. Grace is not a shadowy but real war though it be often worsted yet it rallies again and by the renewed Auxiliary Forces of Divine power it beats down strong corruptions before it What injury is it to Grace to contemplate but never practice Mortification to profess the Christian warfare but never to fight or in undue arms or without skill to put on Gods Armor or to sleep in them or to lay them by or to run to the enemy and so to do no execution on carnal Lusts and Affections What is this but to disparage and endeavor what in us lies to degrade Divine Power from the glory of its victorious ability as if the contracted corruption from the first Adam could still be too hard for the Grace of the second How doth a powerless profession over sin proclaim it self a stranger to the mighty Arm of the Prince of Grace never feeling the power of these truths Christ brings forth judgement unto victory Matth. 12. 20. Greater is he that is in victorious Believers than he that is in the world 1 Joh. 4. 4. Are there not many among us that have notions fancies expressions of Grace yea infused gracious heavenly motions speaking in them But do they leave these sins and do these duties in the fear of God How can they that are false to their own Convictions Confessions and the Holy Ghosts Inspirations What mocking of God is there in unmortifying profession as is too legibly to be read in the lives of men Doth not all the Grace of vain idle opinionative Christians that seems to be expressed in Prayer ex tempore or of set forms in appearing to be taken with gracious examples Sermons Chapters good Books and Conference evacuate into lazy Speculation and powerless profession In holy duties of worship there seems to be Evangelical Grace but in the frame of the heart and course of life in dealings with men in Callings Conditions Relations with many there is no being of Grace and with the gracious no constant sufficient convincing exercise of Grace a few excepted that make Religion their business What a disgrace is put upon the grace of God What temptation to blaspheming Sons of Belial that the Grace of God men speak of is a Fable a Dream a Fancy no Reality Such do-nothings or nothing to purpose as beat the air in their cold professâ—ons and dead convictions of Gods grace may blâ—sh and be ashamed of their wanton spirits and conversation when they read these Scriptures From the day the grace of God was known in truth by Deus ex peccatorum sordibus ad frugem meliorem â—ecare dignatur Gualther de Matthaeo the beleeving Colossians they brought forth fruit Col. 1. 6. Wee beseech you receive not the Grace of God in vain by offensive conversation to God and men unrepented of 1 Cor. 6. 1 3. The Gentiles had their understandings darkened alienated from the life of God past feeling given over to lasciviousnesse working all uncleannesse with greediness but you have not so learned Christ Eph. 4. 18 19. The grace of God O holy Ephesians hath over-powered your hearts to an abhorring and declining these sinnes and to walk in the blessed paths of holinesse Grace acting to purpose in regenerate Zacheus put him upon liberal contribution to the poor and honest restitution of ill gotten estate Luk. 19. 8. When the Gospel came to the Thessalonians not onely in word but in power it enabled them to turn from idols in the zealous worship and preservation whereof Idolaters are usually mad Jer. 50. 38. to serve Idolis renunciaveritis vosque in servitiuÌ„ Dei addixeritis Diksonus Magices libros intelligimus Gualt in loc the living and true God 1 Thes 1. 5 9. when the same word of grace took possession of the hearts of them that used curious and Magical Arts they brought their books together and burnt them before all men though they were worth fifty thousand pieces of silver Act. 19. 19. O shame of the common powerless Christian profession of the Age The Gospel of grace by the mighty breathing of the Spirit came near the hearts of Magicians made them Christians and open penitents even to a publick sacrificing of their wicked Propriori numinis afflatu tacti libros publicè congestos exurunt books to the flames but a thousand Sermons of Gospel grace may reach the eare the fancy the understanding of professed Christians but never change the heart to a powerful reformation Oh that bare Illuminists and verbalists in Religion that live as if the essentials thereof were onely notions and words would consider three things 1. The Kingdom of God stands not in word but power 1 Cor. 4. 20. It s reall subjects are as well diligent doers as good speakers Lay moreâ— stresse on hearts and lives than lips had rather be than seem to be penitents rather run in the way of Gods Commandements than talk of them A groundlesse intitling to Christ Lord Lord will speak no faithfull Subjects of Christ at the great day why should it now The kingdom of God is righteousnesse Rom. 14. 17. not onely imputed but inherent not onely of Justification but Sanctification In the Kingdome of grace all saved Professors have holy hearts and good lives Satans subjects though they take Christs Press-mony in Baptisme use the badges of his Government yet never did set one foot into Christs kingdome 2. Such as call Christ their Lord and Saviour yea often bind their sayings by these words as they hope to be saved when they neither rightly understand salvation nor true hope yea all Libertines of stricter profession that have carnall loose epicurean hearts and lives they are no better than the enemies of Jesus Christ and self-destroyers The compassionate Apostle could not but speak of these with teares They are the enemies of the Crosse of Christ whose end is destruction whose God is their belly who mind earthly things Phil. 3. 18 19. Let them look over this Text and weep who either in larger professions or stricter but easie religious formalities are effeminate delicate flesh-pleaser belly-students and gloriously back-adorners money-idolaters almost in nothing denying themselves in their sensualities they are enemies to the crosse of Christ Did they Epicurei jurâ— dicuntur hostes Christi videntur enim velle regnum suum illis restituere quod Christus â—n cruce spoliavit Daven in Colos never read Our Old man was crucified with Christ Rom. 6. 6. That as corruption was crucified meritoriously on the cross so it should be crucified efficaciously in the heart was it not the great design of Christ crucified that the body of sin should die are not these enemies to his cross that pamper it and keep it alive Besides are not they enemies to Christs cross who
though they read and cannot deny it that Christ triumphed openly in his bloody passion over his enemies a World b Flesh and c Devil a Joh. 16. 33. b Rom. 6. 6. c Col. 2. 15. yet by their graceless hearts and dissolute lives like Traytors to their professed Lord restore to his enemies what in them lyes their vanquished Kingdom which the Lord Christ died for to destroy in the Crosse 3. From an holy profession powerlesse over corruption the Lord Christ is like to have no followers in the world Primitive Christians won repute to Christ and his Gospel not by their shadowy forms but substantial powers of Godliness The Apostle Peter exhorted Christian Wives so powerfully to adorn their Profession that their lives as really converting Sermons might win their idolatrous Husbands to Jesus Christ and his Truth 1 Pet. 3. 1. when powerlesse good speeches doe no good the practicall power of godlinesse would make converts When heathens found the christians not onely holy lives but miraculous power of casting Daemonibus ejectis omnes quiresanali fuerunt adhaeserunt religioni cujus potentiam senserint Justitia De Lact. l. 5. c. 23 Devils out of their bodies they stuck close to that Religion whose power they felt Were the lives of christians now adayes shining and convincing did the miraculous power of casting Devils out of souls appear not onely the delivered themselves but prophane observers would magnifie and keep close to that religious profession whose glorious victorious power is admirably discerned SECT 5. 2. THe grace of God is turned into wantonnesse when the The grace of God is turned into wantonnes when the sinner carries loosly as to God sinner carries loosely as to God hee doth so in four things 1. When Pretenders to Gods grace doe not retaine the light of God shining in their minds so that truths that would be saving and sanctifying are imprisoned in unrighteousnesse and God is not with liking and love in all their thoughts Psal 10. 4. He is known but not glorifyed as God Rom. 1. 21. By the sin as well of wanton christians as wanton heathens Gods grace is injured Impure hearts and evill lives are sad contradictions to divine informations Carelesse servants minde not their Masters pleasure not carelesse Christians the pleasure of God 2. When the commands of God are cast behind the back the grace of God is abused As his Laws are sweetly qualified in Christ they are all Acts of Grace God favours us in requiring obedience of us on Gospel tearms His Laws are known to Jacob and his Statutes to Israel he hath not dealt so with any Nation Psal 147. 20. To the Israelites pertained the giving of the Law Rom. 9. 4. Now to cast his gracious pleasure behinde the back is such an indignitie as to cast away a Princes gracious Proclamation wherein his pleasure is sweetned with many acts of grace God needs not our obedience we need his commands and in their obediential service there is not only work but wages The sweet peace and comfort of sincere gospel duty payes for its performance In conscionable and spirituall obedience as God is glorified so there is great reward Isa 49. 4. Psal 19. 11. What wrong do they to the grace of God and their own souls who under the favor of Grace neglect that holy compliance with the Divine Will which is rewarded with present purity and delight 1 Pet. 1. 22. Rom. 7. 22. and shall be with promised eternal happiness Rom. 2. 7. Heb. 6. 12. 3. When there is impudent irreverence in the presence of Erubescentia virtutis tinctura Laertius in vita Diog. God There is no fear of God in the eyes of daring sinners Rom. 3. 18. whereas true Grace would put on an holy blush either to prevent sin or repent of it The Philosopher resented modest shamefastness as virtues colour and the Scripture accounts of holy shame as the complexion of Grace O my God I am ashamed and blush to lift up my face to thee Ezra 9. 6. so Rom. 6. 21. O our hypocrisie we that stile the Lord our gracious God are ashamed of sins before men but blush not to sin before God O our slighting of Gods presence Though we see Gods All-seeing eye upon us and are convinced the Lord knoweth and exactly weigheth our sinful thoughts reasonings desires affections Perturbations close Atheisme irreverence filthiness pride envy malice and Books of sinful words Actions to be read over again in the great examining and Judging day yet the audacious sinner will pour out his pollutions before the seen face of God with a shameless whores forehead Frous illis erat meretricis nec vellent erubescere nullis Dei judiciis se corrigi sustinerent Calvin in Jer. 3. 3. and a spirit senseless of his severe judgements or prying presense Too many that go for Gods servants are like the loose ones of men that know their gracious Masters eye is before them yet abuse him and slight his pleasure before his face such a frame of spirit speaketh this wickedness as if such Language were uttered before the Lord O Lord thou art my loving Master but I so little regard thee that though I know thou feest me yet I will dissemble be unclean passionate unjust in my dealings worldly and follow the swinge of my corrupt lusts in thy sight such kinde of excuses carry great filth and guilt But be not deceived God will not be so mocked 4. When pretenders to the Grace of God live wholly to themselves Nisi quisque à semetipso deficiat ad eum qui supra ipsum non appropinquat Greg. and not to him This is an affront to Gods Grace It is the genuine and proper work of Grace to live to God He cannot draw nigh unto him that departs not from himself Grace is water of life it is with this as with other water it riseth as high as the Spring from whence it came The God of grace is the spring of grace this living water runs up to its own Spring He is the Sea of grace this sweet stream in a supernatural gratitude runs into its own Sea The Lord Christ designed this in his death that his redeemed ones should not live unto themselves but to him that died for them and rose again 2 Cor. 5. 15. But now when carnal Gospellers follow the guidance of their own reason the imperious Law of their desires and affections like Israel bring forth fruit unto themselves Hos 10. 1. Center their Religious services hearing fasting praying reading for self not God Zach. 7. 5. When shining glorious profession is but a more unsuspected and politick sacrifice to that grand Idol Carnal self either in the whole or main of its services the grace of God is abused When all Christians by their profession should lay out and consecrate themselves wholly to Christ they are unworthy that the earth should bear them that do not fully resign and devote themselves to Christ They
to free from the malediction that men might be free from the direction of the Law This abolishment of the pure divine Laws Authority betrayes as a crackt brain so an unholy heart An holy Law cannot but be bid welcome of an holy heart and a spiritual Law will please a spiritual heart It is too clear an evidence of a loose spirit to disanull the government of a strict Law They are wanton Sons who because they are free from their Fathers disinheriting will therefore be free from their Fathers ruling The Lord Christ hath set a black mark of displeasure upon these dissolute Opinionists and hath taught us They that teach beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. minimi siet imo nihili vult e. dicere illos iriè regno coelorum Pisc Schol in Mat. are quit from the obedience of Gods commandements shall be least in the Kingdome of heaven Mat. 5. 19. He shall be called least that is he shall have the least yea no account with God at all for thus Christ would be understood they shall be banished from their hopes of having a part in the Kingdom of Heaven A severe threatning against doctrinal Antinomianisme 2. Practically When under pretence that Christ hath redeemed sinners from the curse of the Law they really lead accursed lawless lives They grosly erre that think the wrath and hell of the Law shall never reach them that are lawless Assurance of saving Grace joyned with a disordered life seemes to fasten a disgracefull agreement on Christ which he will never own that he shall take off the Laws curse that they may shake off the Laws yoak Hence Libertines take a course by their false Faith and covenant that all the volleys of the Law discharged from a jealous angry God against them are but naked powdercracks a scaring noyse not killing bullets not doe execution upon them Now Lust and the Devill in these Practical Antinomians for such are wicked men that abuse the grace of God gaine a priviledging license from the death of Christ to sin securely as if an open trade in Hells commodities were allowed and sealed by the blood of Christ The Apostle hath told these to their terrour unless the hardning habits of constant irregular courses have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex posita legis contemptoribus iis qui subjici nesciunt Dum legem divinam deseris saluteÌ„ propriam derelinquis Salv. put them past fear The avenging Law is made for the lawless and disobedient 1 Tim. 1. 9. for ungoverned practical Antinomians that live as they list under the favour as they think of Gospel grace But little doe daring Rebels think that have made voyd the Laws of God in their hearts and lives That while they leave Gods Law they forsake their own salvation it being a signal part of their salvation to be saved from sin Mat. 1. 21. which is a transgression of the Law 1 Joh. 3. 4. How little doe these abusers of Law and Gospel consider intention which was not onely to save sinners from Hell but his Law from wilfull constant disreputation and violation in the world He hath magnified his Law and made it honourable Isa 42. 21. not onely by his own personal obedience but commending it to and commanding it of all his followers as a most equall rule of life and way of happinesse They that oppose freedom from the Laws curse to binding in the Laws bonds should remember that this spirituall blessing is a deep obligement Oritur hoc de bitum ex beneficiis in nos collatis ne amplius semper secundum carnem vivamus Peter Mart. in Rom. Carni nihil debemus nifi mortifieationeÌ„ Ex. eod to abhor a carnal conversation and that they are not debters to the flesh but the spirit not to sin but Christ Rom. 8. They owe on provisions to but mortification of their lusts Yea further they should consider the Spirit voice is the Laws and the leading of Gods Sons by the spirit is leading them in the cleane paths of the Laws obedience Such as dare abolish obedience to the Law because the grace of God in Christ hath freed from the curse should doe well to fear and tremble they are the men and women that shall never escape the curse who ever abhorred and cast off the authoritie of the Law It is a word of eternall veritie equity and purity The Idaea of eternal right reason in the minde of God most fit to be an immutable and eternall rule of duty and will justly and infallibly call for eternal punishment upon all loose Rebels against it hatsoever sanctuary they think to Lex in sanctis aternum durat find in Gospel grace Well were it for Lawless Libertines could they see themselves under the cursing Law and feele the smart of it as a severe Schoolmaster to lash them unto Christ that being rescued from the curse they might bee enabled by the spirit of Faith love and power to performe the duties of the Law The Grace of God is turned into wantonness when the heart carryes wickedly as to the Gospel of Christ Audiunt voceÌ„ servi ejus Isa 50. 10. Subesttacita Antithesis inter audientiam quam exigit licentian spernendae doctrinae calv SECT 8. 5. THe grace of God is turned into wantonnesse when the heart carrieth wickedly as to the Gospel of Christ and so it doth 1. When the Gospel cometh in Word onely not in Power when all its sweet invitations intreaties wooings exhortations doe but bear the air are never entertained by the true hearing ear into the beleeving heart when Gospel Sermons Chapters Discourses Examples take no impression upon hard hearts when glorious Evangelicall mysteries Angels admiration are slighted by the carnal vngrateful world yea when a long barren uneffectuall living under Gospel saving discoveries sadly declareth it hath not yet bin the power of God unto salvation when after ten twenty forty years convincing inviting ministry it may be said of too many under souls Physitians what was said of the woman with the bloody issue under bodily Physitians They are nothing bettered but grow worse Mar. 5. 26. when the most favour carnal spirits give the gospel is to give it the hearing and that is all like wanton sons that give their Fathers the hearing of their commands and that is all in this case the grace of God is highly abused Against such as oppose the word of Holiness Life and Salvation and have no faith to mingle it in their hearts as if it were a fable a lye a loss so doe injudicious slighty careless obâ—linate though professed christians these are witnesses The Thessalonians who did not only hear the word but felt the power of it 1. Thes 1. 5. The fruitfull colossians who heard it and knew the grace of God in truth Col. 1. 5 6. The Romans who after it was delivered unto them were delivered in its tranforming mold as mettal into the Bell-founders or clay into
and pardoning mercy of God Ishall never be cleard of this guilt the glory of his Justice will shine in my ruin the glory of whose grace hath been darkned by my looseness The daring thoughts counsels words and practices of all Libertines doe betray such a spirit as was in Marcion of old who fancied God made all of mercy and grace and removed severities and judicial penal authorities from the good God as if he were a stupid Essence insensible of any affronts and indignities put upon him Thus as if God were not essentially just as well as mercifull he is by impudent Libertinisme spoyled of his Justice who as hee is just and a justifier of true beleevers so he is just and a condemner of all his enemies the greatest whereof are they that continue in sin because grace abounds SECT 6. 6. VVAnt of Grace changing and affecting the heart that 6 Want of Grace changing the heart causeth Gods grace to be turned into wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent uÌ„ quiddam significat Beza Vsurpatur de iis qui in carcere custodia detinentur Gen. 39. 20. Quotquot in officio suo tor pent dona spiritus ignavo otio defodiunt nec propriam nec alioruÌ„ salutem provehunt Gualt in Luk 19. Hom. 174. Verba in opera Bernard shines in the Head Convictions may and doe often stand with positive Rebellion The truth of God is held prisoner in unrighteousness Rom. 1. 18. takes no hold on the wills and affections of men such violent restraint is laid upon it by over-powering worldly lusts that its sanctifying reforming liberty and authority is quite supprest It is with the lightsome beames of Gods grace as with the Sun The light may shine in the upper sleeping room but be shut out of the lower working rooms The grace of God shines often in the upper sleeping room idle drousie Speculation and conviction in the mind but is shut out of the lower working rooms the Will and the Affections Evil servants know their Masters will but have no hearts to doe it They are evill servants who in the Lords spirituall husbandry trading and occupation are negligent in their duty and hide the talents of the Spirits gifts in sluggish idlenesse and neither promote their own nor others salvation Family-guides cannot beare it who see their loose Attendants waste and abuse the light of great Candles to wantonnesse when their more conscionable Ministers doe much work by lesser lights What a shame will it bee in the reckoning day when persons of vast apprehensions but loose hearts and lives shall be condemned from the vast practice of Godliness in men of mean yet sound intellectuals who turn a few gracious notions into holy motions and words into works SECT 7. 7. WAnt of the upright and genuine use of Cods grace 7. Want of the genuine use of grace causeth it to be turned into wantonness Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assault because if the flesh have never so little liberty it will assault us as a Medicine to cure not as a Cloak to cover sin We read 1 Pet. 2. 16. a Cloak of maliciousness or wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the danger of usâ—rg liberty an occasion to the flesh Gal. 5. 13. which let alone will make assault upon us as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports The Sheeps-skin on the Wolves back doth indeed cover not alter the ravenous Creature While the cloak of grace doth but hide not heal the old Man he will be a Libertine The matter is not with carnal Gospellers whether they sin or no but whether concealed Unsound hearts are not so much troubled with the conscience as infamy of sin Much wickedness in the world appearing in its native colours would be abominable but when it borrows a dress from the grace of God it looks lovely and is unsuspected A pitty it is so fair a cloak as Gods grace should be put on so foul a body as sin it is as if a leprous Body were covered with Purple and a Dung-hill with Scarlet It was a part of Jeremiah's Lamentations That the Sons of Zion that were cloathed in Scarlet embraced Dung-hills Lam. 4. 5. It should be for a lamentation that spurious Gospellers the false sons of Zion clad in a rich scarlet glorious profession should stain themselves with durg-hill words and works To put the cover of nature upon unnatural unmorral sins is abominable to put the cloak of grace on works of darkness to wash the Devils face with holy-water is much more detestable It is as if Satan should court God to license his wickedness as if his pure nature should priviledge uncleanness They were false Jews uncircumcised in Spirit though not in flesh who made their ceremonious services which Jer 7. 8. Plus licentiae sibi in ceremoni is sumebant quae debebant esse paenitentiae â—â—â—ercitia Calv. should have been exercises of repentance the Patrons of Licentiousness and so they are adulterate Christians who prostitute their Religious Worship to irreligious designs and practices But sure Grace was never intended to cover but cure sin As the God of grace hath clearly vindicated grace from this dishonor in his Scriptures and in the mortified conversation of his real â—aints so will he in the great day of restitution of all things all things by their proper names set them on their own bottoms arraign sin as sin grace as grace the enemies of Christ as enemies and friends as friends and avenge before the world dishonors done to his Gospel-grace and invincibly clear it to the judgement both of elect and reprobates that grace is a destroyer not a Saviour of sin an help not an hindrance of good life Take with you words and say receive us graciously Hos 14. 2. This grace was an healing remedy I will heal their backslidings v. 4. Grace like the covering wings of the Chicken like the covering Plaister of the wound doth both cover and cure Pardoning and purging Grace go together As the wisdom so the grace that is from above is pure as well as peaceable It is the constant Petition of the sound Spirit of Prayer Lord pardon Lord heal my sins SECT 8. 8. VVAnt of sound conviction of the mischief of original 8. Want of conviction of original corruption is a cause of turning the grace of God into wantonness corruption and severe mortification thereof is an experimented account why grace is abused Here are two branches 1. Want of clear convincement of the old mans mischief The Character of his wickedness is very large when it is not known at all or but slightly no wonder if the bosome Enemy play Rex and rule as he he His sinfulness as followeth not discerned nor regarded begetteth high abuse of the Grace of God Were these things known and believed concerning original corruption professed Christians could not be so licentious Sad experience will give this evil report of it One saith truly
of carnal concupiscence 'T is a numerous pregnant mother of sins and hath a vast Womb Faecunda peccaetorum mater in which infinite transgressions are conceived out of which they are by the Midwifry of Satan and the World brought forth 'T is the standing Forest in which Beasts of prey are nourished and abound harmful destructive lusts are fed and grown that spoil the bodies and souls of men 'T is a deaf Adders ear to the Words Wisdom and Whispers of the Spirit that will not hearken to the saving voice of the Charmer charm he never so wisely will never hearken to the Counsels of true Wisdom till miraculous grace open and boar the ear 'T is a rooted and deeply fastned evil in all the faculties of man written as with a pen of Iron the point of a Diamond graven upon the hard Table of the Heart Jer. 17. 1. The deep Characters of its malignity are not soon and easily razed out 'T is a vast Sea that notwithstanding the infinite streams that Inexhauslum malum peccatum originis Luâ—h in Gen. flow from it is not drawn dry but as full as ever without the exhausting miracle of grace gradually lessening and at length quite drying it up It hath an Whores face and tongue it 's besotted Lovers believe it 's permicious bewitching flatteries are enticed by its lusts as Fishes by baits Birds and Beasts by snares Jam. 1. 14. 'T is like an untractable Heifer that will not bear the yoak of Cum carnis voluptatibus laâ—amus habenas caro redditur intractabilis Pet. Mar. in Rom 13. Cupiditates effraenes Deo adversantur Peâ—petuo velut è regione Deo opponuÌ„tur Grace but kick and winch and run away from service Deut. 32. 15. A wanton and unbridled Nag that will not be handed by the Riders pleasure will if left to it self neither be backt by reason nor the Spirit of God 'T is not onely an enemy but in the abstract enmity against God his Laws Soveraignty Holiness yea his being The Divine nature and corrupt nature are tearms which can never be reconciled The flesh uncrucified will everlastingly lust against the Spirit Gal. 5. 17. Jer. 13. 27. 'T is fortified in its ruining Art by divers Lusts and Pleasures Titus 3. 3. like an old Souldier hath many stratagems and an old Angler many Baits of ruining deceit In its methods of destruction if one way miss another will hit 'T is the Sin that easily besets Heb. 12. 1. and like an heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos circumcingendos in cursu proinde impedieÌ„dos proclive Glass Philolog Sae Mollis carnis educatio atque indulgentia nos in spirituali studio magnepere remorantur Granaâ— Chain tied to the affections the feet of the soul hinders speedy motion in the Heavenly race set before us or like a begirting Army or long Garments that hinder running obstructs speed in the way everlasting over pampering even to an heavy sluggish sweating fatness tires the Racer So soft indulgencies to the flesh are a great Remora and constant stop to spiritual and heavenly motions 'T is a subtle Orator to defend it self when its wickedness is impeached decried discredited condemned it is the witty Mother of crafty Inventions to prove it harmless secure its Indemnity to elude all Indictments of reason and the word hath a wily head in all those distinctions extenuations mental reservations Paintry of deceiving Sophistry mis-naming and mis-naturing things for self preservation and soul ruine It 's it alone that hath made the heart desperately wicked a Concupiscentia est lenge majus malum quam ut ejus magnitudo à ratione perspici possit Melancton Catech. p. 24. Rara hora brevis mora bottomless pit of sin a nemo scit of abomination Jer. 17. 9. They that with longest Plummets would sound it cannot reach the bottom of it Hence to the old stock of corruption new sinful inventions are added 'T is the heavy Pully that hangs upon the soul when with much adoe it hath a flight Heaven-wards not more sweet then short 't is like the string tied by the leg of the Bird whereby the Boy pull'd down the nimble Creature when he pleased which occasioned Anselmes serious Meditation making it the Emblem of corrupt customary sins which pulls down the soul when alost in Heavenly things It never flies in a free air till the string of corruption be cut from it It turns spirits into Rocks and Adamants hardens them in evil yea rejoyceth and triumphs in it 'T is a stout Enemy which though often worsted is not quite Eâ—â—ugata redeunt Putata repullulant Sopita denuo accenduntur overcome will rally and recruit Though it be forced to depart the Siege yet it will set down again Like the Luxuriant Vine though pruned grows rank again Like fire though much quenched yet flames again This ugly hideous Monster the old Man is not seen but by spiritual eyes Hence it is that its wanton abuses of the Grace of God are so frequent and prevalent 2. Want of severe mortification of the flesh conduceth much to the wrong of Grace These false Christians in the Epistle of Jude who turned the grace of God into wantonness and their fellows are said to walk after their own lusts v. 16. their ungodly lusts v. 18. to walk after them not to crucisie them Indeed it cannot be otherwise for if grace be not so strong as to subdue lust Lust will be so strong as to banish grace so impudent and daring as to abuse it Corruption fed and nourished will wantonnize The hugging dandling kissing feeding carnal lusts makes wanton professors They dare sport with edge tools riot in the ways of damnation Study O you that profess Christianity and you will finde it Flesh-pleasers that in a delicate tenderness neither dare nor will nor can mortisie their corruptions these eminently abuse Gods grace SECT 9. 9. WAnt of considering the straight way to life and the 9. ◠〈◊〉 â— of ◠〈◊〉 â—ing ◠〈◊〉 streight â—ay life causeth the abuse of Grace blessed end thereof Most Gospellers would have Heaven at the close of their lives in the broad way of wanton allowances and indulgencies to the lusts and pleasures of the flesh had rather have inlargements of their desires in a way of damnation then the streightning of them in the way of salvation The wisdom of the flesh wise onely to destruction suffers not inconsidering men seriously to weigh the unspeakably safe sweet and glorious Issue of strict Christianity Holy reason would thus consider Though that great Idol carnal self were beaten down sweet lusts and pleasures were mortified dreadful guilt and dishonors to God were lookt over with broken hearts and weeping eyes the vanities and pomps of the world were renounced the frequent requiries of the Scripture and necessities of the poor call for and command costly alms Though Fastings and Watchings continual spiritual Arms and Combates Prayers
knowledge is one thing Rom. 2. 20. A transforming into it is another Rom. 12. 2. A man is sound in the Faith that believes without regeneration no man can enter into the Kingdom of God That Justification and Sanctification must go together But he is not sound by this faith that is neither regenerate justified nor sanctified 'T is a loose deceit to argue a good spiritual estate from a good speculative judgement Spirits and Lives may be and are graceless when contrary informations are bright and clear Orthodox heads are too often contradicted by Heretical Hearts and Laws 'T is a sound confession that the Scriptures are the word of God and Christ is the Son of God There will be a day of Judgement and a contrary everlasting Estate of Heaven and Hell but do not all false Christians live as if those holy Articles of Faith were Fables Hear some men and womens sound expressions of their judicious intellectuals in matters of Religion set off with seeming good affections and you would conclude them Saints Vanum est esse judicio bono praeditum non ex judicio operari but watch their lives narrowly and without wrong to charity you must judge them reigning sinners 'T is true one says It is a vain thing to conceive or speak judiciously not to live judiciously 3. Outward Baptism This alone is to weak a Plea to speak a Christian Too many loose Protestants are practically Popish who conceit and trust to it that Sacraments by the natural Elementary power ex opere operato confer Grace They doubt not that they are actually regenerate because Baptized that they have had the sprinkling of the Blood and Spirit in their conscience because they have had the sprinkling of Water on the flesh whose unpurged hearts before God and impure lives before Men speak them strangers to the washing of Regeneration Chrysostome was of another minde In his Judgement a bare outward Baptism and a vulgar Faith were not enough to get and keep soul Purity Ad animae puritatem servadam non satis est Baptizari duntazat vulgi more credere sed st ea frut munditia pulchritudine volumus dignam te vitam exh bore oporter Chrys Hom. 9. in Joan. He that will give proof he is clean and glorious within must shew it by a worthy conversation without O the sad reproach of Christ and his Ordinance of Baptism Under the sanctuary of Baptismal Christianity un-Christian hearts and lives enemies to the Laws the Spirit and Cross of Christ do shroud themselves as Thieves in their Den Scandalous abusers of Baptism will one day know to their shame and smart this pure institution was never appointed as a Protector but a Destroyer of their wanton corruptions 4. Bare stirrings of the affections towards good things will not be currant witnesses of Grace 'T is too common experience good motions on the affections have vanished into evil honorable into vile The stony ground had joy Light impressionsof Heavenly things vanished into Earthly Some sorrowand tears have been swallowed up in prophane mirth a caroufing rouing meeting hath still'd the raging smarting conscience Superficial delights in the grace and mercy of God have been soon crowded out by worldly pleasures Zeal hath ended in Luke-warmnesse yea Key-coldnesse Shame in impudence courage in faint-heartedness the fear of sin in carnal security O Christians deceive not your selves It is one thing to move the affections it is another thing to spiritualize and change them They are not light touches but mighty power on the affections that kill sin 5. A partial Reformation in doing some good in abstinence from some sins reputed Grace stands with much abuse of Grace Partial duty did not Saint Herod He was a Wanton with his Herodias The Wisdom that is from above is without partiality James 3. 17. is not fast in some duties and loose in others but as the Counterpane of the whole Law hath respect to all Gods Commandments Psal 119. 6. and would be compleat in the whole will of God The old Man is loose if in any parts of the Divine pleasure or the least commands he be willing to rebel Christs Laws are coards Psal 2. 3. If strong lusts break any of them with Love and Delight The Government of Christ is thrown off Innocence also or abstinence from gross sins is far from Grace yea is accompained with high Dishonors to it Freedom from Oathes Lies unjust Dealings Drunkenness Uncleanness are too weak premises to conclude Saintship True Grace washeth inside and outside doth not onely ordinarily rescue from gross but close sins The Pharisee vaunted of an outward strict abstinence while he was loose within As the sober in the streets are dissolute within doors so the Pharisees Austerity is but the vail of inward carnal Liberty Christ saw their hearts and discovered their self-justifying pride the Extortion Excess Hypocrisie Iniquity that lodged in their hearts Matth. 23. 25 28. The spiritual sins of Unbelief Covetuousness Heresie the secret Atheism of unclean shameless Hearts in Gods presence inward Apostacy hardness of Spirit the dominion of vain and worldly thoughts and loose security in sin are concealed abominations which unrepented of will infallibly cast sinners into Hell Let such as are outwardly strict and inwardly loose who in words declare against Libertines and yet have ungoverned wanton hearts consider the Divel himself would be content that they should leave some sins if others reign He well knows that partial reformation is but changing the Master not the Mastership no ending the War but alterning the seat of it if he be driven out of some holds he may domineer in others where his mischief is less suspected more fortified and pernicious The flesh hath divers lusts Deliberate choice service of any one is enough to ruine One disease may be healed while another kills one leak of a Ship may be stopt while another drowns Ah wanton Gospeller be ashamed of thy wicked and deceitful reserves God seeth what carnal close Dalliances and false Loves thy soul runs after for thine out-side abstemious wary walking thy self and others may stile thee a Saint but thou art the black mark of Gods avenging destruction The Psalmist sets a Loe upon thee and thy fellows Loe they that are afar from God shall perish yea further he said to God Thou hast destroyed all them that go a whoring from thee Psal 73. 27. Thy severities against some lusts will never speak thy chaste obedience to thine Heavenly Husband whilethy willing wanton indulgencies to Kisses of and provisions for other lusts speak thine whorish heart 6. A groundless perswasion of Grace as it argues none so it exposeth Grace to notorious abuse How irrational are carnal Gospellers that vote bare confidences Arguments that have no better reason to prove that they are Gracious then Perswasion What a silly argument is naked assurance in other things A chained Prisoner is no free man because in a sottish frenzy
he perswades himself he is walking in the streets nor is an unlettered man a Scholar who is confident of his learning A crackt Title will not bear out the cheated Purchaser in Law though he is assured of the contrary O the sottish condition of unregenerate Gospellers whose onely or main argument of their good Estate in Christ is because they are assured it is so and so neither dare nor will by so much as questioning it disturb their false peace Is it possible this evidence should pass for Grace and Glory How long O self-deluding Wantons will ye love simplicity When you have given almost as large allowances to your lust as the flesh will require Can this support a perswasion that you are gracious The Word did never witness to it nor will the Spirit of God ever seal to it that you are the servants of God while the Devils Subjects you are the children of Light while you walk darkness you are in the straight way to life while you are in the broad road to destruction A bare perswasion of being in a state of Grace is a palpable delusion where ever this is by constant experience we know that the Grace of God is abused 7. Counterseit Grace conceived and believed real Grace begets Libertines The Devil appeared in Samuels Mantle and reigning sins appear to Gods discerning eye in the vail of counterfeit Grace The old Serpent and the old Man care not how glorious the notions and pretensions of Grace are These are their friends 'T is real Grace onely is their ruine What grace is there that is not without it's counterfeit The Devil is Gods Ape and Corruption is Graces Ape There is a shadow of true faith Some things have a fine semblance of the love of God That passeth among men as repentance that is none Pride is clad in Humilities cloathes There is a natural unsanctifying meekness that was never taught in Christs School Matth. 11. 29. Wilde Passion puts on the name of holy Zeal Pleasing and deluding carnal hope is as easily perishing as the Spiders Web is swept away False uprightness makes the Hypocrite pass for a most plausible honest man The Ape in Mans apparel will have Apish tricks and corruption in the cloathes of Grace will and can do no otherwise then act like it self a lewd Wanton It ever makes the Devils trade it 's good earnest and Religious profession it's pastime and sport SECT 14. 5. THe error of abusive Interpretation of Scripture hath sadly 14. Abusive Interpretations of Seriptures hath produced the abuse of grace produced loose Monsters in Religion The Devil the Arch-Antiscripturist well knoweth that the Scriptures rightly understood and used are the down-fall of his Kingdom If he cannot banish the faith of its Divine Authority out of the world he doth what he can to hinder it's efficacy Among sundry ways he useth to make void the benefit of it this is one to deprave the sense If he can make Gods word speak his own interpretation he hath his end a dark minde a loose heart and a debauched life By turning the pure and genuine meaning of the Scripture into strange and adulterate he hath a double success first the obedience of his own will and then the colour and Patronage of Gods word to make his cheats sacred and unsuspected He hath Scripture on his side to consecrate and facilitate his wickedness and his Scholars of sad delusion wrest it to their own destruction 2 Pet. 3. 16. Is it not made a Sanctuary for Popery Herisie Hypocrisie Cruelty Worldliness yea gross Prophaneness O high dishonor to the Holy Ghost who revealed to holy Men who wrote and published the Scriptures that spurious idolatrous silthy senses should be laid at the chaste doors of Gods holy word O eminent peril to immortal souls When bold Ignorance carnal Affections Lusts and Interests give the sense of the Word The sad issue is The word of life is turned into a word of death The true Light of Divine Knowledge is dimm'd or blown out Sincere Milk is turned into deceitful Poyson The Chrystal Waters of the Sanctuary are bemired from holy turned into impure The Hellish Archer endeavors to out-shoot God in his own Bow and by the leave and licence of abused Scripture he lures brain-shot erring Christians into the ways of sin and death To open this wherein abusive sense of Scripture doth advantage a loose Faith and a wanton Life as in Church History in all Ages since the Apostles and in the present Age would be fitter for a Book then a Section I shall instance in some Sect-Masters or sides of corrupt Glossers and abusers of the sacred Text. Where were your understandings O Arians who could not see the plain God-head of Jesus Christ in that you read him equal with the Father without any robbery to his Glory Phil. 2. 6. and that by him were made all things that were made John 1. 3. Did ever meer Creature make all things What though he said my Father is greater then I John 14. Could you not distinguish he was so as Christ was Man or as Mediator but not simply as the Eternal Son of God These wanton wits that by wresting the word have denyed Christs God-head the Mediator of Grace and so possibility of Grace have as History Records been abusive enemies of the Gospel of grace and most bloody Persecutors of Orthodox and gracious Christians So what high dishonor to God the Law the Gospel Christian Liberty and Profession have the Antinomian party published to the World who have made these Scriptures Ye are not under the Law but Grace Rom. 6. 14. The Law is not made for a righteous man 1 Tim. 1. 9. and such places to speak that it never intended a discharge from obligation to the Laws direction and obedience as an erring Preacher of this way alledging this Text Wherefore my Brethren ye are become dead to the Law by the Body of Christ Rom. 7. 4. roundly said Believers are not onely free from the Minatory and Promissory but Mandatory part of the Law A gross Opinion which as it blots out the Ten Commandments out of the Canon so it opens a door to all dissolute Conversation Further What infinite mischief to the comforts of the Faith and hope of Christians and to the power of godliness have that pernicious Sect of Allegorists done as to the glorious Article of Christian Faith The â—esurrection of the Body Hymenaeus and Philetus held the Resurrection was past already and overthrew the faith of some 2 Tim. 2. 18. It is thought by some they held no Resurrection but of Baptismal Regeneration in which there is rising to a new life The confounding and wresting the Corporal into an Allegorical Resurrection was in Tertullians Sunt qui resurrectionem mortuorum manife sio annunciatam in imaginariam significtionem distorquent Terful in lib. de Resurrect Hodie sunt suriost quidem â— Daemonibus obsessi qui se libertinos vocant
qui alle gorica resurrectionem imaginando veram illam quae nobis promissa es solvunt Marlo in Cor. 15. 1. time His words are There are those who do wrest the resurrecion of the Body manifestly declared in Scriptures into an imaginary signification a resurrection from the death of ignorance to the life of truth Marcion Basilides Valentinus Apelles were poisoned with the same Error Marlorat noted also the same evil spirit surprized a sort of furious men possessed with Devils who called themselves Libertines who imagining an Allegorical Resurrection deny the true literal promised resurrection of the Body Satans grand design in overthrowing this great truth is a carnal voluptous dissolute life Let us eat and drink to morrow we shall die will be the counsel and practice of the flesh if the dead rise not 1 Cor. 15. 32. The genuine fruit of such a corrupt error is playing the wanton under yea against the light of nature and grace At what door any unstable licentious Christians of the present Age have suffered first the questioning then the slight assent to and lastly the positive denial of the bodily Resurrection to come in the care of good life goeth out Moreover The party of Perfectists under the pretensions of a compleat transcendent grace inherent in the regenerate having first abused the word of grace have eminently dishonoured regenerating grace That sweet grand truth whoever is born of God sinneth not Joh. 3. 9. That is either the sinne unto death or reigning sin as in the unregenerate is wrested as the support of a possible perfect innocence yea as the cover of any sinne not to be accounted sin if in the regenerate The Pelagians and Catharists abused this place so called because they seigned Beleevers in Libertinorum insana opinio qui persuadent omnem sensum peccati abjici endum quod hominum imperfectorum sit conscientiae motibus perturbari eos dicunt vere in ChrisÌ„to renatos a mortuis excitatos qui nullum peccati sensum amplius habent et existimant quicquid agant vel tentent placere fect Deo unde quum apudipsos adulteria facinora hujusmodi deprehenduntur ea ne quaquam insiciantur sed aiunt sibi non esse peccata quod ea pro peccatis non habeant sed illis ad pecca tum imputari praedicant quiper infirmita tem peccata esse existimant Marlor in 1 Cor. 9. 9. this life have an Angelical purity some Anabaptists have renewed this dream The same folly the Spirit of Error hath transmitted to the sottish Quakers All which depravers of the holy Text the same Apostle John that wrote it hath sufficiently confuted in these words If we say we have no sinne we decieve our selves and there is no truth in us How easie is it for ignorant loose stupid sinners to perswade themselves they are born of God And if nothing they doe is sinne with what bold security unbridled liberty and unconscionable insensibility will they give themselves up to the uncontrouled swing of their domineering Lusts How sadly hath the word of truth concerning Regeneration and Perfection been abused of old and present times The saying of Marlorat hath been transcribed in the erring braines and loose lives of some Monsters of Christian profession among us 'T is the mad opinion of Libertines who perswade said he that all sense of sin is to be cast off that it appertaines to imperfect men to be disturbed by the motions of conscience And therefore they say they are truly regenerate in Christ and raised from the dead who have no more sense of sin and think what sorever they do or hold pleaseth God When they are taken in Adultery and such kind of villanies they doe not deny them but say they are no sinnes to them because they do not account them so but they affirm they are onely imputed to them as sin who through their weakness think they are sins If this be weakness to account sin sin and to be troubled for it and it be Christian perfection not to think sin sin nor to have an awakened sensible conscience of sin I know not what wickedness is O sad and desperate delusion Here is the plain efficacy of Satan to miscall an admantine remorsless heart Chriperfection of life and healths activity Yet the of the Christian name dare call the stupidity of a dead and seared conscience Perfection If we right name and nature it let it bee called Perfection but of wickedness not holyness 'T is a character of sinners past grace They give themselves over to lasciviousnesse to work all uncleanness with greediness and that a licentious impenitent liberty may never meet with check again they are said to be past feeling the word imports past grieving Eph. 4. 19. There is some hope of recovery in a troubled conscience none a sorrowless Trouble of spirit for wickedness may stop a bold careere hel wards and beget thoughts of returning but he that gallops to destruction hath not an inward pang a sing a groan a tear in his way must infallibly perish Wel were it if this vile spirit of error had been in that hell of gross darknesse â—hence it came but the same impudent Diabolical looseness that Reformed Writers condemned and discovered long agoe a generation of false adulterate Christians have revived in our sad infamous and spotted times I mean the Ergtish Borborities impure Ranters whose toadish natures have suckt up that venome their loose fraternitie powred out in the time of Calvin Marlorat and others as Calvins Opuscula especially his judicious and Zealous Tract against Libertines and Marlorat in his New Testament Expositions But O you scandals of the English name and bolts of Christianity Heavens scorn and Hels triumph the highest form in Satans School that rant it out in most free and liberal allowances of your uncontroled Lusts that make not sins definition The transgression of Gods Law 1. loh. 3. 4. but a Thought an Opinion Nothing is sinne with you unless you think and account it so who have so much sinned against conscience that you have quite cast off the sensible conscience of sin if your debauched looseness hath not cast off the Eible and sâ—n-discovering books out of your hearts and hands and providence may lead you to the reading of this Section I beseech you fear tremble repent and know the holy Text of which your impure hearts unmotified lusts vile affections have given a depraved Exposition be no patron of but severe enemy against your monstrous impieties impurities and unrighteous dealings Wil you not be speechless in the arraignment of the Last Judgment when from a double Tribunal of Nature and Grace Reason and Religion Paganism and Christianty you will be infallibly condemned You will learn that Virtue is Virtue Vice Vice Grace is Grace and Sin is Som whether they be thought or beleeved so be or no a stupid conscience in a stupid hellish Liberty to sin is no Christian
but Diabolical Perfection Consider from what stairs you have almost descēded into the bottomless pit Have you not in spiritual pride despised the Ministry and Ordinances of Christ Have you not been formal and dead under them when you used them Have you not often blunted by your stony hearts the home and wounding Arrows of informing reproving convictions When you could not could your workes of darknesse with the divine light of truth Have you not then to cover your old mans deeds and quiet your often barking yea sometimes byting conscience called Gods lightdarkness and Satans darkness light Yea by a surer artifice to make you quite dead as to unquiet conviction Have you not first given way to wicked scepticism doubt almost every thing and which is a further degree of soul-ruining delusion the difference between Turpe and Honestum Moral Malice Goodnesse Have you not by a cursed indiscriminating difference jumbled Holyness and Wickedness together and made nothing sin but what you thinks to be so I cannot but tell you if all the Apostate Angells should sit in counsell why would most ascertayne the the damnation of the children of men pluck up all religion and righteousness by the roots destroy Churches and common-wealths questionlesse your opinion and practises would be the Devils master-piece to doe it O Remember whence you are fal'n and repent Be convinced the Law is holy Just and good God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. adversus Hare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. Ibid. pure eyes No evil can dwell with him He hath no fellowship with the unfruitfull works of darknesse Study the Ten commandements read Mr. Dod and others Know and beleeve the Rules of the Gospel are strict and severe against Libertines and be sure of it your soul wounds are so deep and dangerous that it must be an extraordinary repentance that must heal them You that have wrested the pure word of Gods grace and followed seduced Christians in the time of Ireneus who held perfection boldly asfirmed they knew more then Paul Peter or any other Apostle and yet ranted it like you in this opinion and practise they freely did all things they pleased without any fear in any things O trace the penitentiall steps of a seduced sifter of your in error the beantiful wife of a Deacon in Asia who being by an inchanting love-cup defiled in soul and Prostituted in body by one Mark an unclean Magician pretending to make the most rich and best apparell'd women Prophetesses was with much labour converted from her irreligions and impure error and practise by the Christian brethren of that time and ceased not to confesse with bitter teares and mourning the impure violation of her body and spirit from that wicked Magician Your Apostacy from Christ into the impure sinke of corrupt opinion and it may be ansverable practise is very greivous your return had need be eminent in constant mourning bitter weeping pure and strict living So I pass from you to other Abusers of the Scriptures Christian Profession and themselves The Apostle Peter hath an high expression of a real Saint the living Id est quasi Deisicari ut loquamur Marl. Notandum cst naturae nomen hic non substantiam sed qualitatem designate picture of Christ He is partaker of the divine nature anhigh expression Marlorat thinks not to be parallel'd in the Old be parallel'd in the O and New Testainment it is as if we should say the Saint were deified Quasi as if not that he is so The holy Writer well expounds the word Nature doth not design substance but qualitie or as I heard judicious Master Whitaker now with Christ interpret The divine nature is not the divine essence but the divine resemblance The Manichees a dissolute Sect dreamed wee are the offspring of Gods substance and at length after death Hodie fanatici nos in Dei naturam transire imaginattur shall return into his Being our Original so some fanatical men fancy we shall pass into the nature of God and his divine nature shall swallow us up abusing as this Text of the Apostle Peter so that of the Apostle Paul 15. 28. God shall be all in all Not that we are or shall be or can be parts of the divine essence a blasphemy against the simplicitie of God which is incapsble of composition or division but because being partakers of Quantum modulus noster feret divine created glory and immortallity we shall be as it were one with God in the light and life of a glorious estare as much as vessels of honour are capable of Some loose Libertines among us the sad monuments of Apostasie from the Truth have come near the brink yea sunk into this blasphemous error Moreover those Texts which answerable to natural reason give God as the first cause and being an universal causalitie and efficiencie in the Acts of second causes contirgent as wel natural Rational as of Sense and Vegetation as That in him we have being and motion He workssall things according to the Counsell of his will Go doth all and the Creature doth nothing without him From the wrested truth of the divine concourse to secondary acts doubt not boldly to lay their spurious wickednesse at the doores of the holy God as if Gods motions in the creature pure and innocent could justifie the irregularities and monstrous exorbitances of sinful men when they know without Coaction they with a willing spontaneity vile affection and evill custome doe mingle their corruptions with Gods innocent operations These wantons that shroud their sinnes under the Apology and sanctuary of Gods Agency in second causes will be one day without repentance informed in a distinction to their everlasting shame and punishment That Gods working in vitious Actions and theirs are as different as light and darkness His motion is Metaphysically and naturally good theirs morally evil His moving the faculries of the soul and members of the body are pure unblameable and necessary upon the presupposal of his being the first mover intimately cooperating in every second motion as also upon the necessary reputation of his infinite purity and goodness which cannot be the least causative influence in the least evil disposition or action as formally evil but it is they have blended divine pure activities with their own evil mixtures as for example It is Gods efficacious concourse that the hand with a sword in it is stretched out it is mans wickedness that hath made the motion murderous Gods motions are strait loose walkers motions are crooked Gods actions are the fruit of his operative Providence whereby being and moving is supported Their actions are the impure results of depraved corruption Last of all among many revishers of the sacred Text from its pure and chast meaning in reference to the Abuse of Grace Mammonists with their filthy lucre cast dirt on the holy Word and are cum Privilegio worldlings by Scripture licence and countenance
Presumption is Presumption this also I shall branch out in five things 1. The Presumption of a Preposterous Confidence in Gods mercy this hath begotten carnall security and strengthened the hands of wickednesse Dreames of mercy have been the bane of duty Patrons of loosenesse and soft pillowes for delicate wantons to sleep on God is good God is mercifull and therefore the old man dares be sinfull as if God were not a prudent and pure dispenser but carelesse prodigall of his rich mercies he is beleeved to wast them on the Devills service and to rain down their Heavenly showers upon a barren wildernesse an unfruitfull Profession But where have we a word in sacred Writ that the servant of sin must first be confident of Gods mercy Did Bone Deus misericors Deus faciam quod mihi liber Aug. eyer mercy priviledge and owne a lost sinner but on its owne termes T is true mercy is to be found to the praise of the glory not the infamy of mercy as a cordiall to the fainting a plaister to the wounded sinner a spur to service not a Feast to riot on when loose Libertines take not mercy the childrens bread by Gods allowance but like Dogs endeavour to get it from his Table and are cudgelled off from it did they seriously consider the way of obtaining mercy the Lessons mercy teacheth the evidence of mercies possession the Distinction mercy maketh the reputation mercy must have in the world they would soon be convinced they are at as infinite a distance from mercy as they are from innocency and duty O that all loose Libertines that feast their lusts at mercies Table and that commit this spirituall Burglary of breaking into Gods house to snatch away his mercy would lay to heart five things 1. They are not yet in the way of obtaining mercy they understand not the method of mercy As that 1. Christ is the mercy seat the Throne of mercy a mercifull High Priest the great High Steward that gives out Almes of mercy and gives it to Subjects fit to receive it 2. That none enjoy it bit themthat are deeply sencible of their misery by sin despaire of mercy by any but Jesus Christ 3. That the obtainers of mercy are stil knockingat the beautifullgate of mercy get Heaven by violence wrastle for a Coelum tundimus Deum tangimus misericordiam extor â—uemus Tertul. Apol. c. 40. smile a word a Dole of mercy as the Christians did in Tertullians time We strike at Heaven sayd hee with our desires We are close suiters to God we pull down mercy from him as Jacob did that wrought hard in prayer for mercy as the importunate Woman was Jesus thou Son of David have mercy on me speeders for mercy are not cold carelesse indifferent Suiters 4. That mercy receivers are humble selfe-abasing condemning Soliciters wonder they are not in Hell past mercy and the asking of it like the Servants of Benhadad that came with ropes about their necks at once confessing their deserts wooing the favours of a mercifull King 5. That the priviledged owners of mercy in an holy importunity will hear no â—ay but still lay prostrate before the Father of mercies untill he shew mercy Psa 123. 2. A sweet warme looke of mercy beaming upon a cold fainting soule the ordinary invaders of Gods mercy who are not so much the Almes-men as the Theeves of mercy ascend not to the Mount of mercie by mercies staires but feed on a presumptuous fancy of mercy wantonize with it and have no saving part in it 1. They learn not the Lessons mercy teacheth in speciall two Resignation and Subjection 1. Resignation the giving upthe whole person in a reall gratitude to Gods service who instead of a wonder of mercy might have made the provoking sinner a Monument of vengeance I beseech you by the mercies of God give up your bodies c. Pom. 12. 1. 2. Subjection As many as walke according to this rule mercy be on them Gal. 6. 16. Every mercy saith be dutifull but choice saving mercy calls for regular walking Those licencious daring ones that challenge mercy say with those in Jeremiah We are Lords we will not come to thee are their own Masters live as they list know no Law but their Lusts were never Schollars well trained up in the School of mercy 3. They have no evidence of mercies possession the fear of God is this great evidence The mercy of God is from everlasting to everlasting on them that fear him psal 103. 17. Gods feare stands between two happy Eternities of mercy as the faire mark of both the decree of mercy from Eternity the enjoyment of mercy to Eternity is the sure Felicity of all that fear God O falshood folly madnesse Too many that neither feare God nor sin conclude a part in the mercy of the Booke of life and looke for the endlesse mercy of the other world and by the prefamed license of mercy live wickedly 4. They study not the distinction mercy maketh surely all designed for mercy are vessells of mercy all that are and shall be without it are vessells of wrath an unchanged heart and unreformed life under mercy maketh no difference between the persons of mercy and wrath If vessells of mercy may be Libertines they vessells of wrath both wil be carnall walkers mercy duty wrath sin wil be an everlasting distinction between the heirs of Heaven and the purchasers of Hell Vessells of wrath will be Libertines if vessells of mercy are so too the one is as good as the other 5. They bring not Gods mercy in Reputation in the world what honour hath God in pretenders to mercy that abuse his Grace They who are designed to mercy are vessells of honour 2 Tim. 2. 21. Not only to import they are called to honourable priviledges but honourable services As God honours them in holding out his golden Scepter of mercy to them so they are to honour God in being glorious within and wearing without the golden apparrel of an heavenly shining conversation ps 45. 13. paul obtained saving mercy he was an high eminent vessell of Honour and he honourably used his mercy to the praise of its Author I obtained mercy and the Grace of God was abundant in me through Faith and Love 1 Tim. 1. 13. 14. The garment of mercy God bestowed on him was honourably and richly adorned by sanctifying grace Licentious Professors do not honour but cast dirt upon the Robe of mercy were it not for presumptions of mercy false Christians would not so play the wantons under Gospell Profession Did they think and speak the truth in our unregenerate hypocriticall and profane Estates that there is no mercy for us we are children of Wrath if we live and dye so we perish this would damp the pleasing merry fits of sin if this do not turn them Heavenwards it will force upon them inward gripes and conscience pangs in the way to Hell The same
and lives that with the repenting Jaylors they had had heart tremblings then with the secure Sodomites a fair morning a sun-shine of prosperity should usher in fiery avenging stormes of warth How wise and safe had been their estate that at once have peace with sin and as they think with God had they at once seen God and sin their enemy their softest beds had been to them beds of Thornes their sweetest comforts bitter vexations the creatures armed against them feared their very meat might prove their poyson every night might be the last that these awakening driving terrors might chase unquiet afrighted spirits into Jesus Christ that the fear and war of the spirit of bondage might end in the joy and peace of the spirit of adoption that tempestuous soules might hear these sweet calming words Be of good cheere t is I be not afraid Mat. 14 27. Fear not I am thy God Isa 41. 10. My Person Spirit Graces Comforts Glory infinite merits are thine Some in the Wildernesse of their sins feares and sorrowes have at length leaned on their beloved when the false peace of most presumptuous ones hath lur'd them into Hell As many there as have been tempted by secure flattery into their tormenting easelesse bed of Tribulation will have cause to think and say within themselves accursed be that calm of our polluted quiet hearts lives that hath brought us to an eternall storme accursed be that peace that hath cheated us into an eternall war accused be that sweetnesse that hath inticed us into eternall bitternesse accursed be that friendship with the world and Devill that hath betrayed us to an eternall enmity with God SECT 14. 4. The presumption of setting death and Judgement at far distance Sect. 14. The setting of death and judgement at far distance causeth the abuse of Grace 1. Death Resentment of it as of a Traveller thousands of miles off at scores of yeares removes begets through the deceits of the flesh and lyes of the Devill a tolleration yea a resolution to play the wanton not only against Nature but Grace The Epicure that beleeves not the Soules immortality concludes wanton voluptuous life from probable short life Let us eat and drinke for to morrow we shall die 1 Cor. 15. 32. And the Christian though he beleeveth his Soule shall live for ever doth wantonize in carnall delights from probable length of dayes he shall have time enough to get the Grace of Repentance and therefore he abuseth the space and call yea the conviction of returning the vilest of Christians while under the sentence and on the bed of death seeme to have some sober thoughts of the excellency and necessity of Grace and of some complying desires and wishes O that they had it who when they beleeved it yea found it at vast distance from them despised and abused the motions of the spirit and word and of Grace How Saint like is the inlightned Libertine within a few houres of his death how dissolute ten years scores of years before it 2. Judgement Because particular Judgement after death and the generall Judgement of the great day is delayed Therefore The heart of the Sons of men is set in them to do evill Eccles 8. 11. wanton scoffers walke after their own ungodly Lusts saying Where is the promise of his coming 2. Pet. 3. 3 4. That cooling word in the Indulge exple animi cupiditates scito tan dem sis ratio nem Deo red diturus q. d. fac quicquid mali poteris tandem vapu labis aut in manus carnificis incides Mercer l. 5. c. 2. hot chase of sin Remember God will bring thee to Judgement Eccl. 11. 9. is too litle remembred the words of Mercer are observeable Feed and dandle thy lusts with most cockering indulgence coming to every desire of thy carnall mind yet know at length God will reckon with you fill up your measure of sin to your utmost possibilities at length you shall smart for it and fall into the hands of avenging Execution my Lord hath delayed his coming said the loose evill servants and therefore they were intemperate and injurious rioted in drunkennesse and Beate their fellow servants Matth. 24. 48 49. As the wanton whorish woman argued to uncleannesse Come let us take our fill of Loves let us solace our selves with Love for the good man is gone a long journey Prov. 7. 18. So the wanton Christian argues to licenciousnesse he may in the spacious intervalls between his healthy time and the last Judgement bathe his fleshly mind in fleshly loves and delights for it will be long ere the last Assizes come and will it be long what if millions of years it will come at length too soon and too sore upon the injurious slighters of Gods Grace Ah Christians that sport your selves with your own deceivings Irremediabile periculum sit aliquem cupiditatibus fraena laxare ut se rationem Deo non meminerit redditurum Bernard that Gospell Grace and liberty will favour your disordered walking that give your Lusts too large roome under the plain hearing and convincements of strictnesse that stumble in high noone day slacken the Reines to your head strong desires as if God would call you to account Bernard tells you this is an irremedilesse soule danger If the Faith of the last Judgement do not teach men holy Wisdome Repentance Temperance Obedience what will what can weep you said the Apostle James to the rich loose wantons of his time And howle for the miseries that are come upon you Jam. 5. 1. why Ye have lived in pleasure in the earth and have been wanton ye have nourished your hearts as in a day of slangther v. 5. The coming of the Lord draweth nigh As if he had said you play the wantons with creature mercies forgetting God and your duties but the accounting day is nigh Faciat jructū qui potest adest dominus qui fructum requirit faecundos vivificet steriles depre hendet Am. Super Luc. The Judge is at the doore They are good words of Ambrose Let every one bring forth the fruit of Grace the Lord is present in his word to faith who will require fruit will not be put off with leaves He will give eternall Life to fruitfull trees will take and cast barren ones into Hell SECT 15. 5. The presumption of time enough to repent hath brought 15. The presumption of time enough to repent doth cause the abuse of Grace forth this uncomely Monster The abuse of Grace There are not a few incurable instances in the other World who have first delayed and then everlastingly lost the space and Grace of repentance Those words of Christ concerning Jerusalem may be truly and sadly said of Grace-refusing and abusing Christians Hadst thou known in this thy day the things belonging to thy Peace but now they are hidden from thine eyes Hannibal bewailed the loss of his opportunity to master Rome when he would have
foolish alone but they draw others into the fellowship of their sin as if society were the solace of destruction The huge fellowship of the damned will be no diminution but aggravation of their torments SECT 18. 3. TEmptation too sadly and commonly effectual to abuse 18 Scandalous sinnes of good Christians are temptations to abuse Grace Gods grace is the scandalous sinnes of good Christians in the main orderly and upright in some things irregular and hypocritical their Falls are too often the plea of sin and used by Satan as the protection The old man is a loose Libertine where ever he is the new creature is not perfect Spiritual soundnesse is not without some grudgings of the old distempers A most eminent servant of God said in his flesh he served the Law of sin Rom. 7. 25. The flesh will be insolent and unruly in the spiritual part Hence there are Scripture records of loose practises in good men We read of Abrahams equivocation Jacobs dissembling Davids infamous uncleanness and murder Jonahs pettish passion Peters denyal of Christ aggravated by repetition swearing perjury The Corinthians spiritual pride and division and some carnal acrimony and bitterness of thought and language between Paul and Barnabas So the present age to the deforming dishonour of reforming endeavours hath too much abounded in the offensive notices of pious persons miscarriages for which they are unsainted by malicious critical observers who better observe a mote in the eyes of Gods servants than a beam in their own yea look upon a gross sinne in strict walkers contrary to the vent and stream of their conversation as the unpardonable sin or next unto it who bind up them and their hated fellows in the same black bundle of death as hypocrites What we experience that acute students of true beleevers scandals who hate their power of godlyness and without charity rejoyce in their iniquity feast themselves with their sins not their graces had rather feed on the Devils dung than Angels food at every turn of wry words and actions thus flout and scoff These are your Puritans thus doe your Puritans thus doe your Puritans say and doe and beleeve O that the nick-named Puritans would be more humbled and loath themselves and repent of their polluted hearts lips and wayes then their impure deriders doe take a disallowed liberty to sinne and blaspheme the waies of God O sad dishonour to God and reproach to Religion when a Prince in Israel is faln choice Christians reveal their yet unmortified corruption 't is the Devils Gawdy-day he playes no small game now he spits on the face of God through the sides of the miscarrying Christian the name of Christ is wounded he heareth ill from the disordered house of his friends And now a Saints sin becometh a wicked mans license to make a trade of it Men and Women dare to be prophane excessively voluptuous irreligious yea turn Papists because some Professors have spotted their garments The Devils swine with delight will wallow in their mire because Christs sheep contrary to their cleanly nature are faln into the dirt Because unwary walkers have with great smart broke their bones desperate mad ones will breake their necks T is not more irrational than unsafe because one man against his serious purpose is self-wounded therefore another will kill himselfe Seeing it is thus by experience which is to bewailed if possible with tears of blood that visible loosenesse in Gods servants is a speeding temptation to unconscionable Libertinisme in wicked persons O visibly scandalous but in the main pious Reader read this Section with a mourning heart thou art not the cause thou art the occasion of others licentiousness rebellion impenitence and damnation Shouldst thou occasionally tempt another to kill himself ensnare another to fall into a scalding cauldron betray another to fall from a faire estate to beggery and imprisonment urge another to fall into a tormenting disease which makes him roare night and day if there be any thing of natural bowels left in thee thou wilt at once bitterly bewail thine unkind what lyes in thine example undoing others and be fearful for the future to tempt any to their ruin How then shouldst thou resent the soul-ruining tendencie of thine offensive and infectious conversation with bitter tears Have not vessels of wrath sinne enough in them to cast them into the fieâ—ie furnace of almighty eternal vengeance Have they wanted the Devil to ride and spur them in the broad way to destruction Doe they need to mend their pace by the encouragement of thy sinful practise Suppose forlorn desperate damned souls in Hel should thus cry out Cursed be the time occasion that ever I kneâ— such and such professours I saw covetousnesse and oppression in such a one I saw uncompassionate and unmerciful carriages in such a one I saw spiritual pride and despising of others in such a one I saw excesse in eating and drinking in such a one I saw mad and furious passion in such a one I saw breach of covenant and lies in such a one I saw disordered loose life in such Husbands and Wives Parents and Children Masters and Servants I saw corrupt opinions of such a Learned one I saw prayers and practise rare in such a one I was wont to hear little but frothy and vain language from such a one I curse the time that ever they were born they did so and so and I thought the allowances they gave themselves were venial faults Peccadillo's would not prejudice their salvation and therefore not hinder mine what wil become of them I know not but sure I am here I am in intollerable torments and I may thank their examples for my damnation O unwary Chrisâ—ian who hast been the Devils instrument for ought thou knowest to expedite and hasten soules everlasting misery now mourning ever in the other world following of thy steps would such news as this from Hel make thine heart to ake wound thy soul spoyl thy rest bring thee with sorrow to thy grave 't is probable very probable O ye offensive children of God whose dark side hath tempted others into eternal darkness that the observance and following of your sinnes hath snared others into the state and feeling of eternal damnation O heires of glory for the Lords sake for the Gospels sake for precious immortal souls sake yet under the means of Grace for the future feare and tremble to wooe and sollicite any more foolish and daring sinners by your visible corruptions into the wayes of sinne and death Be no longer Satans Merchants to put off his wares The least part of his drudgery ill becomes Gods servants If vessels of wrath wil perish and they wil doe it by bad examples Satan hath too many of his own to shew them The broad road to hell hath too numerous travellers Your work is what in you lyes to save not destroy soules Speak live so that you may convince convert not pervert undoe your wicked
injury of naturall goodnesse to wrong strong drink generous Wine by vomit or casting it into the mire and dirâ— its profanesse but to abuse the most precious things God his Christ his Spirit his Gtace is deeper dyed profanesse One sayes of want on rich heires that they are lascivious in in Tapestry and fornicate in Silkes what wretches are they that are lascivious in Christianity Fornicate in Grace that make it as a Pander to filthy lusts that prostitute it to unrighteous and ungodly waies Sin the great injury of God is cryed down by the natural voices of the creatures Their natural forms properties motions are regulated according to the divine pleasure The body the health and strength of it the soul the noble faculties of it cry sin not dishonour not your Creator much more the voice of grace sayes sin not I am clean wallow not in filth I am chast think not I favour adulterous embraces The Word the Name the Spirit the Son of God are all prophaned by the filthinesse of the flesh and spirit Esau that debased his birth-right the type of an eternal inheritance in heaven was called prophane Esau Heb. 12. 16. And they that debase the grace of God the Hopes of glory the love of Christ their heavenly prayers to their worldly voluptuous vain-glorious impure selfish ends commence the highest degree of prophanesse and are more prophane than the Drunkard in his vomit the Adulterer in his filthinesse and such like notorious sinners who have only been brought up in the school of natural reason and abused their Moral principles The corruption of the best things is the worst corruption The abuse of the glorious Grace of God is Corruptio optimie est pessima the highest prophanation SECT 2. 2. IT is an Hypocritical sin There is no man that wrongs the 2 It is an hypocritical sin to wrong the grace of God grace of God but is a pretender to beftiend it Heathens and strangers to the offers and acceptance of grace contract not the shame of abusing it But the carnal Gospeller the familiar friend of Grace lifts up the heel against it He seemeth to take sweet counsel of it but followeth the counsel of the flesh Thriving sin under professed grace is a lye in Hypocrisie 1 Tim. 4. 2. It is the power of wickednesse under the form of godlinesse It s eye is in heaven when its heart and hands are in hell It kisseth like Judas when it goeth about to kill the grace of God with Ehud that made a message from God the Prologue of hiding his Dagger in Eglons belly Judg. 3. 20 21. So it useth an errand and warrant from the Lord when it stabs the heart of Religion It sayes Hosanna with the lips where the heart and Dum hypocritae volunt ceremeniis sepelire gravissima scelera annon trahunt Deum in partes suas annon faciunt quasi lenonem cum volunt ipsum tegere Adulteria Calv Jer. 1. Perinde ac si instar Mercurii cujusdam usurae furti rapinae latronurs Deus et Patronus fit Zuing. serm de Cast Virg. Mar. life sayes Crucifie It professeth no King but Jesus and obeyes no King but Lust but the black one of the bottomlesse pit While Hypocrites said Calvin would make their ceremonious out-side Religion a grave to bury their most hainous sins out of sight do they not make good their party doe they not make him as their Pander when they would have him cover their Adulteries Yea so they live as if Christ like a very Mercury were the God and Patron said Zuinglius of Usury Theft Rapine and Robbery Yea was not this the specious cover of Ezekiels seeming devout hearers who though they fate before him as pleased attentive auditors yet their hearts ran after their covetousnesse Are not such Christians real Pharisees who in their praiers doe not design heavenly graces but worldly estates How sad is it that in their devotion they should like the Kite fly high but it is with an eye to the prey below Such Kitish Christians if the eye of man seeth them not God doth and wil unbesome and unbottom rotten intentions in the grand discovering day Loose want on s in heart Sainted by themselves and others yea loose Libertines within and without the profuse Drinkers Camesters Swearers Wasters of Time Money the Creatures the Strength of their Bodyes and Souls in carnal Voluptuousnesse that can saint one another in their sickness or a little before in or after a Sacrament should doe well to consider that abuse of Grace by the leave and cover of grace is notorious grace elesnesse SECT 3. 3. IT is an ungrateful sin As it is high ingratitude not to return 3 Abuse of Grace is an ungrateful sin Ingratusgratiae negator Non erubescimus pretiosum sanguinem Christi impiae ingratitudinis pedibus conculcare good for good so the highest to return evill for good Lewdness under Gospel grace is an ungratefull denyer of grace We are not ashamed said one to trample the precious blood of Christ under the feet of our â—mpious ingratitude Is this thy kindnesse to thy friend said Absolom to Hushai that revolted from David his Prince So say loose soul to thy self under thy ungratefull abuses of the grace of God is this thy kindnesse to thy friend Jesus Christ They that rendered David evil for good were his adversaries psal 38. 20. And can Christ hold them his Qui ex vinculis aut triremiredimuntur iise totos debent redemptori suo si huic ingrati sunt quovis supplicio digni judicantur Gault Gualt in 2 Cor. 5. friends that alwaies or mostly return him evil for good O the sad common scandalous returnes to the Lord Christ by them who professe him their Redeemer They who are ransomed by a mighty power and costly summe from Iron chains and Gallysâ—â—ery owe themselves to their Redeemer If they bee unthankful unto him are thought worthy of any punishment O their prodigious unthankfulnesse that while they prosesse a spiritual redemption run from the colours of their owned Captain of Salvation unto the Enemies camp fight on his side and sweat at the Devils oare and make this the real all of their thanks for the blood of Christ to please the Devil and have more uncontroled liberty for their lusts unthankful unholy are coupled together 2 Tim. 3. 2. The unthankful abuse of Gods grace speaks unholy hearts SECT 4. 4. It is a sin against experience He never made a true tryal 4. Abuse of grace is a sin against experience ps 34. of the grace of God that abuseth it to the reign of sin For sinne hath no dominion where grace hath any O state and see the Lord is good O fear the Lord ye his Saints This double expression O tast O fear doth lesson us how to judge of the exhortation of Gods grace They that taste it feare him If you have tasted how tâ—e Lord is gracious
to whom coming as a living stone ye are built as living stones to offer up spiritual sacrifice 1 Pet. 2. 3. They that taste how gracious the Lord is they come to Christ they leave him not they live to him they are built up in him they doe not by their works deny him The vine and Figtree â—ould not leave their sweetnesse nor reall saints the sweetnesse they tasted in Gods grace for the bitter sweets of the world Light come light gone is proverbial Things hardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come by are highly prized not easily parted with How doth the tender Mother kiss and prize her dear babe for which shee hath gone through a long and sharp travaile so they who after a sore and lasting travaile of deep sorrow and smart for sin are at lenght delivered of the sweet babe of Grace prize and kisse it and will not abuse it The soul sick of love that hath at length found its heavenly Bridegroom recieves him greedily and joyfully and holds him fast and will not easily let him go Qui sponsum invenerit avidius assumit Greg. Mor. 1. 27. c 1. Optimum vivendi genus consuetudin jucundum Doubt Answ Cant. 3. 4. Besides it is the Christians heaven upon earth to accustome and familiarize communion with the God and Mediator of Grace Custom must needs make the hest life pleasant and a real pleasant life will not cannot out of judgement and choice be left for real vexations May not one that hath had sweet experience of the power and comfort of Grace abuse it True beleevers may and doe wrong the Grace of God as shall be showen but not as beleevers but sinners for 1. The new creature calls not this spurious brat brat Father 't is the old man onely in the new born turnes Libertine This dishonour of Grace is not imputable to Grace but to the remains of sin 2. A found Christian hath either forgotten the sweet Feast of the Grace of God or questions whether ever hee fed at its Table or misseth his former favour of gracious exercise or communion though he remembers he hath sometimes had it or hath pleased his pallate with earthly delights or is sadly forsaken for a time by the Spirit of Grace or strongly assaulted by Lust and Satan and in these cases he wrongs the grace of God but when he hath a lively sense and remembrance even a close sweet intimate experimental sight and feeling of Gods grace 'T is impossible he should play the wanton he never fears the abuse then when he seeth the proprietie feels the power and enjoyes the sweetnesse of Gods loving kindnesse he is so ingenuous as not to spit on his Fathers smiling face and kick at the hand of special grace Conscience is most tender when it s once most pure and peaceable and hath learned a better lesson than to go from the bosom joyes of Christ and to fornicate in the creature and sins softest bed of Down As for them that ordinarily and habitually wrong the Grace of God with choice without remorse 't is certain they never had an experimental taste how good and gracious God is nor have had a sweet rellish of the heavenly gift nor feasted their soules at the heavenly banquet of grace Had they once this heavenly priviledge former sense would beget prizings of and hunger after renewed sweet communion between Christ and the soul mutual supping in gracious entertainments of each other SECT 5. 5. It is a sin destructive to true Faith and inconsistent with it 5. Abuse of Grace is destructive to true faith inconsistent with it There are no greater riches no greater treasures no greater honouts than the holy Faith of the whole household of Faith The Just lives holily by his Faith the Unjust loosly by his unbelief To them that beleeve is precious Grace is glorious They that know and beleeve the worth of Jewels will not hang them on a slender thrid they that know and beleeve the glory of Grace will not debase it by unglorious sinnes They saw Putasne silium Dei 〈◊〉 esum quisâ—â—â—â— ille eâ—â— homo 〈◊〉 nterretur com minationibus nec attrahitur promissionibus nec praceptis 〈◊〉 Nonne is sisateator se 〈◊〉 deum 〈◊〉 Bern. no comelinesse and beauty in Christ but despised and rejected him who beleeved not his report 53. 1 2. 3. In the Apostle who lived by Faith in the Son of God Gal. 2. 20. the grace of God was not abused but improved not recieved not recieved in vain to an idle loose offensive conversation Cor. 6. I 3. but operative to holy and heavenly labours for the Gospel 1 Cor. 15. 10. Doth he beleeve to be saved by the son of God who is neither terrified by his Threatnings allured by his Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyes his commands though he prosesse he knows God doth hee not in workes deny him Unbelief that neither puts on Christ to Justification not Imitation will impudently frolick in riot and drunkenness chambering and wantonness strife and envying But that Faith that on Christ puts off these things Rom. 13. 13 14. SECT 6. 6. It is a sinne opposite to the power of Godlinesse They were 6. Abuse of grace is opposite to the power of godlynesse called un godly men that turned the grace of God into wantonness the true love fear worship obedience to trusting in God would deny prophane license to sin from the countenance of Grace A gracious tender trembling heart will abhorre to corrupt the loving kindnesse compassions bounties of God to loose principles and practises What ever godlynesse is pretended the perventing of Gods grace springs from ungodlinesse the dominion of godly lusts Godly Joseph that had sweet experience of Gods grace durst not be unclean in Gods presence Shall I commit this great wickedness and sinne against God â—en 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vacui omni omni pielatis sludio 〈◊〉 ralis legis conscientia humanis rationibus et exemplis 〈◊〉 〈◊〉 jun. in Ep. Jud. 39. 9 No man ever abuseth the goodnesse of God Those ungodly wantons of the text faith Junius are such as are void of all study of piety unto which they are provoked by the conscientious instigation of the natural law humane reasons and examples and divine testimomies The more godliness the less licentiousness 'T is no wonder we read he Libertines in sob were loose wantons they said to God depart from us Job 21. 14. SECT 7. 7. It is a Reproaching sinne of multiplyed dishonour and disgrace 7. Abuse of grace is a reproaching sin 〈◊〉 nimis contumeliose cum Deoagunt sum impliment 〈◊〉 celeribus ac 〈◊〉 〈◊〉 c. Cal Jet 7. 1. To God the Father Hypocrites said Calvin deal too contumeliousy with God they were what lyeth bring him within the guilt of their sinnes as if he had fellowship with them The Name Worship Grace Spirit of God is blasphemed by abusing his grace 2. To Christ
He suffers reproach in loose Gospellers His Name is not as a precious ointment but unfavoury His Inflitutions of grace contemned His Government refused the Holynesse and Strictnesse he enjoyneth is questioned disregarded yea positively opposed With infamy we spit upon faith one with our base life we destroy that noble and truly precious name of Christ He is wounded in the house of his of his pretended yea sometimes of his real friends a proof of their old old mans real enmitie against him His Followers and Disciples loose walking is the Devils 〈◊〉 to sharpen and keene the weapons of calumny against him 3. To Christianity The Law of Christ faith Salvian suffers disgrace by uncircumspect Christians when under the Wing of the blessed Gospel cursed are shrouded the Gospel it self is cursed 4. To exact Christians The most untainted professors are blasphemed by the censorious world because of the scandals of some ni Christs Family The Tabernacle is blasphemed Rev. 13. 6. The true children of Zion are villified They are all Hypocrites 5. To loose Christians Their loosenesse is their reproach they foam out their ownshame as Jude speaks v. 13. they manifest their folly 2 Tim. 3. 9. discover their nakednesse Exod. 32. 25. declare their sinne as sadom Isa 3. 9. shew the Plague is on them and warne others to turn from them 2 Tim. 3. 5. By the manifest fruits of the flesh Gal. 5. 19. they doe evidence it that they are not led by the holy but over-ruled by the unclean spirit SECT 8. 8. It is a sinne bringing daily and sensible losse to the soul 8. Abuse of grace daily brings loss to to the soul Look to your selves that we loose not those things which we have wrought but that we recieve a full reward Joh. Ep. 2. ver 8. Carnal spirits under Gospel grace take a course to loose the grace of God Gospel blessings all the means a grace Christ his Spirit Hopes Confidences Joyes Prayers Tears Almso Body Soul Time Heaven all the waies and attainments of Everlasting Mercies Christianity is Fighting but Wantonness under and against the Gospel beats the air doth not pull down but promote sin and Satans Kingdom Christianity is a Race but Si inveniatur in circumciso transgressio Legis perinde habet ad justiam operum circumcisio et praeputium Dickson the Injuries of Gods grace keepes a man short of the Eternal prize he runnes in vain comes short of glory As to the loose Jew his circumcision was lost Christians as if he had never heard of Gods grace We see riotous ill Husbands spend freely on their estates and they vanish as if they had never been Doe we not see in these Grace-abusing daies false Christians riot in Libertinisme and their gracious profession vanishneth as if it had never been Sodom had a fair morning but was consumed with fierieshowers some have had a morning of early shining profession but playing the Wantons in spiritual pride and carelesnesses fierie indignation hath soon punished the pretended glory of their Religion A I have seen beauteous bloossoms that have made a gallant shew soon blasted so there want not instances of fair blossoming Christians soon blasted by corrupt opinions and practises Yea which is sad as travellers have gone half their way but are plundered and slain by High-way cutters and Robbers so some seeming heavenly travellers have gone half their way with Christ but being careless solitary disarmed are soulrobbed and slaughtered by Satans High-way men The erroneous and dissolute and further which is faddest of all as wel-guided ships in their perilous voyage within a little of Harbour either spring a leak or run on sand or rocks and lose their long sayling on the hazardous Main so old seeming Christians that look like Monasons that appeared to be long passengers in this worlds Sea heaven-wards by the leak of some secret unmortified lust let in destruction are swallowed up in the soft sands of a voluptuous life or spit on the Rocks of Despair or Presumption O its sad to be considered and with bitter tears to be bewailed what promising hopes youth-Apostate Christians have lost what soul-shipwracks manhood-Apostate Christians have made what bankrupts as to saving grace old Age-Apostate Christians have been O mournful spectacle that an old Professor that was thought to be almost ripe for heaven should prove a Wind-fall and turn a Libertine a Ranter a Quaker Look to it Christi-ans fear and tremble to be wantons with heavenly Ordinances your Christian Profession your shining Gifts your glorious Attainments your hopes of Heaven Assure your selves your unreformed abuse of grace will prove a sinne that will continually cause you to be on the losing hand for your souls SECT 9. 9. It is a despising sin it despifeth the Spirit of grace in 9. Abuse of grace is a despising of the Spirit of Grace Inaudita non faciunt nos lecta calcamuâ— Light love and holyness Heb. 10. 29. why hast thou despised the Commandement of the Lord 2 Sam. 12. 9. â—n home and a sharp question implying a cutting reproofe of David he sinned against the known Commandement of God and it s called despising The servant that knoweth his Masters pleasure and willingly disobeyeth despiseth this government An inlightned Christian sinneth at an higher rate then an ignorant Heathen Minoris reatus legem noscire quam spernere Salvian Those that fit in the Region and shadow of death do not what they hear not we read the pleasure of God and cast it under our feet in is lesse guilt to be ignorant of then despise the Law informed Rebellion shall have more stripes sinfull ignorance fewer t is rarely considered that when daring Christians abuse the Grace of God they despise the God of Grace What wickedness is this to despise infinite goodness and communicated kindness Should that leads to repentance tempt to carnal indulgence The wonder is not so great that that the damned in hell-torments despite God in his vengeance O stupendious folly and madnesse carnal Gospellers despite God in his Grace SECT 10. 10. It is Revolting Sin The wanton widdow that waxed wanton 10 Abuse of Grace is a revolting sin against Christ left first Faith of Christianity for an Idolattous Husband I Tim. 5. 10 11. When men are evil because God is good they cannot but grow worse and worse I have nonrished and brought up children and they have rebelled against me Isa 1 2. Gods goodnesse was abused to Apostate They are gone backward ver 4. ye will revolt more and more v. 5. Near spiritual union unto and close walking with God keeps the heart in awe but abuse of Gods grace men turn their backs upon him Evil servants at distance from their Masters are wantons and riotous and evil men when they goe away from God Two sad characters of a vile person going a whoring from God and being far from him are put down in the same verse Ps 73. 27. And they are ever
grace gospell twilight and dawning he lives in high noone vangelicall light if he riot before and against â—s clearer sunshine irradiations By how much the more Capernaite Christians are lifted up in abused heavenly gospell ordinances so much the Lower dismall hot roome will have in Hell SECT 12. 12. It is an Heathnish sin I mean not this That there is no more sin in the Christian then the Heathnish wanton for he is 12. Abuse of Grace is an Heathnish sin an higher-forme-Scholler in the Divells schoole that sins against grace then who sinnes against reason but thus the Christians wantonness is an Heathnish sin The loose conversation and abuse of Religion is alike in the dissolute Christian and Heathen They agree â—â—in Conversation Some Heathens imagined a stupid Diety nor Angry nor pleased and so they were careless Voluâ—latis capiende causa nasci hominem putavit Lact. 1. 3. c. 17. Cum disputat omnia sapiente sua caus faâ—ere adsuam ad utilitattem refere omnia Ib. of vertue and fearless of vice doe not Atheisticall Christians live as if God would neither reward nor punish Epicurus thought man was born for sensuall voluptuaries among us so live in fleshy delights as if they came for no other end into the world Doe not the common worshippers of that great Idoll carnall self make selfe interest their Alpha and their Omega yea all the letters of the Alphabet the whose of whose life is to consult and advance self The body was the all Heathens look't after did nothing for their souls Is not the body the all loose Christians regarde while the souls is neglected 2. The loose Heathen and the Christian both agree in the loose abuse of their respective Religions in four things In the worshippers Ad Corpusre serunt omnia nihil prorsus ad mentem Lact. 1. 3. C. 9. frame of heart In the unprofitableness of worship In the designe of heart In the event of worship 1. In the worshippers frame of Heart The Heathens in their addresses to their false Gods came not in a virtuous but vicious frame i. e not in a virtuous when they come to sacrifice to their Gods They bring not their hearts due observance Quomado Deus amabit coleutem si ipse non ametur ab eo Cum neque ex animo neque obseruanner accedit lsti cum ad sacrifiâ—andum Diis suis veniunt c. Lact. 1. 5. c. 20 Flagitiis omnibus inquinati veniunt ad precandum Lact. 1. 5. c. 20. Iâ—ic nibil exigitur aliud quaÌ„ sanguis pecuduÌ„ fumus inepta libatis sepiê sacrificasse â—pinantur si cutem laverint tanquam libidines intra pectus inclusas ulli amnes ablaunt aut ulla maria purisicent lb. Preoantur nihil aliud quam ut scelera inpune commitant Ib. Peractis sacrificiis inanibus omnem Religionem in Templo cum Templo sicut invenerant relinquunt nihilque secum ex eâ neque affe runt neque referunt lb. love integritie of mind Reverence and fear Are not these the failings of Carnall worshippers of Jesus Christ nihil intimum afferunt The inwards are not in sacrifice as if an Idoll God not an omniscient Christ were worshiped where is the due observance of his presence doe not hearts run after other things Where is Reverence fear love upright service of the Lord Christ 2. They came to their gods in a vicious frame They come to pray in the pollution of all their sins immodest Adulterers Thieves c. without choice of worshippers no matter who came Do not many impudently and unpreparedly come to God stinking in their filth with unclean hands and impure hearts Jam. 4. 8. that have need of the washing of faith and repentance Isa 1 16. 18. 2. The wanton Heathen and Christian both agree in the unprofitableness of their Religion The Heathen put himself and his god off with the blood of Beasts smoak a silly scarifice thinks he hath piously sacrificed if he hath washed his skin when no Rivers can wash nor Seas purifie inward Lusts His Religion could neither make good nor establish in goodness There was no good life wisdom nor faith to be learned there doth not the dissolute Christian make his holy Religion as vain unto him Is not Christ and his own soul with good words that vanish like smoak a silly Sacrifice of heartless praise Doth he think he hath piously sacrificed when he hath given God his eye ear knee and tongue when the Waters of the Sanctuary have never washed his impure inside no good life wisdom nor faith is learned 3. The licentious Indemnity in sin sin freely and never smart for it They pray for nothing else but that they may sin with Impurity faith Lactantius The Christian worship his God that he might sin without restraint and penalty though his tongue says not so his heart and life doth 4. The dissolute Heathen and the Christian agree in the event of both their Religious worship When the vain Pagan Sacrifices are ended the blinde Worshippers leave all their Religion in the Temple and with the Temple as they found it they bring nothing to it nor carry away nothing from it Is it not common sad experience Prophane Worshippers of God get nothing by the Ordinances Leave all their Religion as they found it in and with the publick Assemblies they bring no godliness to nor carry none away from them AS they come so they return Dead Hardened Proud worldly Impanitent Libertines We see the sad Parallel between the wanton Heathen and Christian under both their Religions The abuse of Gods grace is an Heathenish sinne SECT 13. 13. IT is an universal sin It reigns in all carnall wordly professed 13. The abuse of Gods grace is an universal sin Christians yea something of its corrupt leaven is in the real yea strict servants of Christ as shall further be shewn when the differences of this sin in found and rotten persons shall be â—id down Among the ungenerate crowd that Proh dolor â— Inspice Evangelicos in civitatibus vide Magistratus et nobitiuÌ„ mores deinde civium rusticorum nonne decebat pariter omnes die noctuque Deo gratias agere quod sint liberati ex fornace ferrea Papae ex illis miserrimis ignorantiae tenebris sed hoc non sit omnes autem in idunumincumbur ut impossu ris fraudibus injuriis alios premant ipst autem ditescaÌ„t Luth. in Gen. own the Christian name this horrid abomination hath universal dominion It was Luthers Lamentation It is a sad thing Look upon Gospellers in Cities eye Magistrates and the maners of Noble men and view the Life of Citizens and Country People ought not all of them night and day give thanks to God that they are delivered from the Iron Fornance of the Popes Tyranny and the most miserable darkness of Ignorance but this is not done for this is the great business that all pursue that they may heap
up wealth so they grow rich care not how they abuse one another by Impostures Frauds and Injuries As all earthy nominal Christians slight that Gospel grace in which they prosess their felicity is wrapt up and more industriously pursue that which is a shadow then substantial happiness so in spiritual real ones through the inclinations and temptations of the old man in them there is some abuse of Gods grace surely they know wherefore Grace is recieved what hinders but that it should teach them how they ought and might improve it who have more abilities then others to walk close with God deny themselves be fruitful in good works live in Heaven honor their Lord and Master Jesus Christ by a shining convincing conversation be the presidents of mortifying grace and in brief to hold forth the glory and power of Religion to make it amiable in the eyes of wicked men even these cannot but be conscious to themselves how far short they are and live up to the dignity essicacy and majesty of that Gospel Holiness and strictness they profess and in some measure but too little discover That real servant of Christ is one of an hundred yea one of a thousand that doth not in one thing or another spot the garment of his holy Profession and in some lower degree yet intolerable and unallowable of wantonness fall short of the honor and power of Gospel grace Happy is the person The None-such The Phaenix of the Countrey who is so eminently mortified so self crucified to the world impowred against Satan grown in Grace dwelling in Heaven makes the practice and power of Religion the great business hath such daily and hourly assisting grace is in such constant guard of his heart and fear of God that the transcendent Professor rather lives as an Angel then a Saint among men but it is very rare to finde Christians coming nigh this Character Who are there that know the large and hard things required in the Law and strict rules of the Gospel and his swervings from both but hath cause to charge himself with some inward or outward loosness or both and say with David I have done foolishly with Job I am vile with the Publican A sinner O God! with Paul In me in my flesh dwells no good thing though in my minde I serve the Law of God yet in my flesh I play the Wanton and serve the Law of sin This great sin The abuse of Grace is Epidemical and so much the more abominable As that Plague is worst that Eo graviora sunt peccate quo magis Catholica zanch. is generally raging and infections That of Zâ—â—by shall period this point The more Catholick sins are the greater they are Generality of any sin is its aggravation SECT 14. 14. IT is an un-Churching sin It provokes God to take away the 14. The abuse of Grace is an unchurching sin gospel the golden Chandlesticks that hold sorth glorious Gospel saving light and to give the abused good tidings of grace to them that will bring forth the fruâ—s of it Matth. 21. 43. Abusing Gods grace was the sin of Sardis who had a name to live the life of grace but was dead Rev. 3 1. It was the sin of Laodicea that boasted her self rich in gifts and graces in gospel Treasures when she was poor and miserable but rich in sin Rev. 3. 17. It was the sin of the Jews that cryed the Temple of the Lord boâ—e much on Sacrifices the types of Gods grace in Chriâ—t which was abused to stealing murther false swearing idolatry and so perverted the ceremonial Religion of Gods grace into a securing Den of Robbers Jer. 7 9. 11. but used it not as an healing Medicine If God enter into judgement with England he may and there is cause to fear he will un-Gospel and un-Church her He may justly do with than part of his loose Family as Masters do with their loose servants take away those Candles and that Food they play the wantons with Is not Evangelical Doctrine sweetly clearly plainly and commonly Preached throughout the Nation Are we not like Capernaum lifred up to Heaven in Ordinances Deserve we not to be like Capernaum too cast to Hell for our impenitence barrenness thriving wickedness wanton abuse of the means Are not the plentiful showres of Heavenly Doctrine the sweet and warm Beams of the Gospel Sun dishonored by a plentiful Spring of Thoms Hemlock noisom Weeds cursed Opinions and Practices We are Judgement proof and Sermon proof neither the voice of Gods Word nor Rod amends us O incurable England Are we not sick of the remedy Are not Soul Physitions now adays Physitians of no value And O sad truth of little yea in some places of no success Did it kill the heart of Eli that the outward glory the Ark was departed from Israel O our stupidity spiritual death hard heartedness want of zeal for the honor of God credit of his gospel salvation of Souls The inward glory of the Ark is gone or almost gone the astonishments the conversions the Devil-banishing the World-conquering the heart-changing the soul-warming the Lust-mortifying the Spirit-quickning the Grace-growing power of the Ordinances is by many deg ees from what it was gone from us Many years agoe the terrible and needful truths of the Law Preached have made the Auditors hair even stand an end trembling and weeping resolving and practicing Reformation were the happy fruits of â— rousing Ministry The same Truths with some suitable affections in their godly Messengers are Preached now but with little success How thin O how thin are the numbers of repenting reforming Believers How rarely are spiritual Fishermen and the Words Net blessed by a draught of souls How seldom do we see and feel the beauty and power of glory of Christ in the Sanctuary as experimented in former times Are not multitudes of Christians of large profession grown more debauched sensual careless of their souls Yea Are not stricter Christians grown looser then they were Is there not a sad fall from degrees of prizing the Ordinances first Love tenderness of Conscience the fear of God guard over thoughts and words Is it not true of many that have the root of the matter in them They are not so fruitful as once they were Good Trees that should be better are worse and are not evil professed Christians grown stark mught thrive onely in sin and grow worse and worse yea Do not the convictions of these truths lie dead upon the spirits of the most lively and best approved Christians Is there not even in quickned souls a kinde of dead insensibility of Gods dishonor the abuse of his Grace the reproach of his Gospel Is it not very rare to get a few hearty sighs and groans to wring a few tears that the Gospel grace of God the Christians glory is universally abused May we not fear this spiritual Judgement of hardness of heart is the fore-runner and will be the procurer of a
Graces injury Paul perswaded loose hearers concerning the Kingdome of Gods grace but they that were hardned beleeved not Act. 19. 8 9. The hardned mettal cannot be run into nor take the shape of the mold but the melted and soft Carnal gospellers after thousands of Sermons of Gods grace are not changed into the Image of its glory because their hearts are hardned 2. Hearts hâ—râ—ned by occasion of Gods goodness ripen for ruin After the hardness of thine heart thou treasurest up wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colligere reponere thesourum in longum tempus Polyc Lyses against the day of wrath Rom. 2. 5. Alluding to an huge bank of mony unto â—hich there is sil adding of hundreds and thousands or to an hooâ—ding or heating up of store of Corn. Hardened Libertines under grace are ever swelling the bank increasing the board of sin against the day of wrath by thoughts words and actions their real impieties and unrighteousnesses yea the unâ—ardoned iniquities of their holy things filling up their sinne alwaies I Thes 2. 16. 3. Their destruction who are punished with hardness of heart is infallible The Oath of God makes it sure I have sworniâ— my wrath they should not enter into my rest Heb. 3. 11. As the Ifraelites while the day of grace lasted in the wildernesse were hardened v. 7. 8. so are loose Christians under and against the voice of Gods grace The oath of God reacheth these to hastenwithout fail their everlasting destruction SECT 4. 4. IVdgement of injury offered to the grace of God is Incurableness 4. Incurable ness in sin is an injury of fered unto the grace of God in sin Gods Ordinances of grace and his Chasâ—sements are his Physick the fruit is to purge away sin God would have diseased Jerusalem take a Purge but the Physick wâ—ought not Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness till I have caused my fury to rest upon thee Ezek. 24. 13. As if the Lord had said Purgingmeâ—nes have not had Purging success therefore let thy wickednesse abide on thee to thy ruin Is there no Balm in Gilead is there no Physician there is not the health of the daughter of my people recovered Jer. 8. 22. What is here said of a diseased lost State is true of lost soules past cure past hope when Gods Physick doth no good Is there no Palm is there no Physician why is not the health of diseased loose sinners recovered There are means of grace Christ is a Soveraign Physician but the wanton disordered Patients play with their Physick take it wrong cast it away and use it not aright and no wonder if the disease be incurable Two sad things speak this an heavy judgement 1. God is pleased with the destruction of those who are voluntarily incorrigible under the means of grace The Apostle gave thanks to God that the savour of Christs knowledge was made manifest by them in every place 2 Cor. 2. 14. One would think at first view this savour of Christs knowledge should be only the sweet power of it to salvation It is true that is the prime not the only savour of Cospel-grace It is a sweet savour in Damnation as wel as salvation in hardning as wel as softning So is the Apostles distribution for we are unto God a sweet savour in Christ in them that are saved and in them that perish ver 15. Though the gospel be a damning deadly gospel of death unto death of the death spiritual unto the death eternal unto them that perish Yet it is a sweet favour unto God as savoury oyntment is to the smel and savoury meat unto the tast Though God takes no pleasure in the death of a returning sinner yet he is pleâ—sed in the destruction of the impenitent He that made them will shew no mercy on them 2. God is eminently delighted in the destruction of incurable sinners under healing means I have called and ye have refused I have stretched out my hand and no man regarded Ye have set at naught all my counsel Knowledge is hated the fear of the Opprobrium medici medicine Lord not chosen reproof despised Prov. 1. 25 26 29 30. Here is no cure by healing means Now see the judgement on these wantons the disease of the Physick and Physician I will laugh at your â—alamity Prov. 1. 26. Laughter proper to man is improperly said of God He speaks after the manner of men Men express their high delights by laughter and God his joyous complacencie in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurable sinners ruine This laughter of God might make the proudest and stoutest sinner mourn Eternal weeping and wailing the everlasting testimony of Gods infinite delightfull vengeance will be the true and sad exposition of Gods laughing SECT 5. 5. IUdgement of prophaning the grace of God will be a terrible 5. Prophaning Gods grace will bring a terrible judgement at the â—st day Judgement at the last day Knowing the terror of the Lord we perswade men 2. Cor. 5. As if the Apostle had said the judgement will be terrible to such as are not reconciled to God Kisse not the Son Ps 2. but wrong him Therefore we perswade men to be careful and diligent that they may be accepted and to adorn the Gospel of grace Abide in him saith the A postle that when he shall appear we may have confidence and not be ashamed 1 Joh. 2. 28. Implying that such loose Christians as abide not in him but depart from him and are enemies to him his merits and grace shall come with shame and despair before him Three things will shew the terrible Judgement on them that in heart and life wrong the grace of God 1. Their standing in Judgement will be terrible The ungodly shall not stand in the judgement Ps 1. 5. The Apostle saith all shall stand 2 Cor. 5. 10. They shall not stand with comfort but terror not as the Image of Christ but Satan not in the righteousnesse of Christ but their own nakedness not as the Friends of Christ but Enemies not as the Saved but the Damned not-as absolved Innocents but guilty Felons 2. Their Self-condemnation will be terrible There will be a testimony against them out of their own mouthes and hearts that they knew the reign of sin and grace could not consist they were told Mammon and God could not be served together thâ—t the called by grace were to live as Saints not in old sinnes thâ—t the grace of God shining in the heart teacheth to deny not fulfil ungodly lusts that that grace that reconciles the soul to God doth not reconcile it with the least sinne and yet their consciences cannot but accuse them they wilfully prophane the precious grace of God to vile affections and courses How dreadful will this be though there will be Juries enough to cast the enemies of Gods grace yet the conscience shall need none of them but be
forced to confesse even to eternal judgement their high indignities to verbal and blasphemies againstGods grace 3. The sentence of the Judge will be terrible when he shall sâ—y Depart ye cursed to all them that have discredited the blessed gospel and made the grace of God a patron of sin and that in high reproach to the grace of God continued in sin because grace abounded What frowns will sit on the face terrors take hold of loose guilty hearts from the sentence of Christ when he shall vindicate his own and his Fathers glory from all the dishonourable dis-services done to his holy Religion SECT 6. 6. IUdgement of abusing Gods grace will be the hottest room in hels flames It s eternal vengeance is called The 6. The hottest room in hell will be the judgement of them that abuse Grace The portion of Hypocrites Mat. 24. 51. Whether gross or close ones who prophane their Baptismal grace the Word of grace they hear to prophane abominable courses or spin a fine thread of hypocrisie reigning though undisâ—erned shall both be doomed to their own place That it is rational the defilements cast upon the clean grace of God should have severest everlasting vengeance consider 1. The lowest abuse of Grace is above the highest in Nature The dishonours offered to grace by Professors of Christianity carry higher guilt than the most infamous Idolatries Murders Adulteries committed by Heathen men that never heard of nor pretended to eâ—brace the grace of God in Christ The Heathen abuseth Creation mercies The Christian Redemption mercies the Heathen is wanton with the dimm candle of reason the Christian with the gospell Sun the Heathen defaceth the remaining naturall image of God in Intellectualls and Moralls the Christian pretends the spirituall Image of Christ in supernaturall divine mysteries and foules the face of it by filthy affections and conversation The Heathen prostitures a man to his Beastliness the Christian debaseth the Son of God to his bruirishness The Heathen treads under foot his reason the Christian the blood of Christ Well therefore sayes our Lord Christ It shall be more tollerable for Tyre and Sidon Sodom and Gomorrah than Chorazin and Bethsaida than Capernaum Mat. 11. 23 24. then all the places of Goshen-light where there hath been fellowship with the works of darkness 2. If every transgression and disobedience against the Word of grace spoken by Angels received a just recompence of reward Heb. 2. 2. Shall not every wanton rebellion against gospel grace spoken by the head of Angels have without repentance an eternal avenging recompence 3. According to the different degrees of abusing Gods grace will be the different degrees of punishment Some wicked ones abuse it but not so wilfully delightingly impudently blasphemously constantly These will feel the smart of it but others abuse it with more resolvedness shamelesness open shame and reproach to Gods grace and more persevering indignities these shall commence the highest degrees in torments As in Earth so in Hell disparities of sinne shall bring different punishments CHAP. VIII Containing an Use of Information IS the grace of God pervetted to Lasciviousness Use 1 for Information For Application this sad and as hath been shewen common sin a multiplyed monstrous evil of eminent guilt of eternal bad consequence to all that live and dye in it calls for serious meditation and fruitful improvement 1. Information in sundry Inferences or Consectaries from this sad truth SECT 1. INference that sin of a poysonous nature It will do evil 1. Sin is of a poysonous nature Antidotum Lex vitiositas venenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God is good continue in sinne that Grace may abound Rom. 6. 1. It powres its poyson upon Gospel Antidotes It is like the Spider that converts wholsome things into poyson It is like the Vintner that dasheth and corrupts wine with water We do not so corrupt the word faith the Apostle It is like a corrupt stomack that turns good food into crude destructive humours It is like a corrupt bitter Fountain that running into sweet â—holsom waters turns them into bitterness they are all corrupters Jer. 6. 28. It is the genius and brand of envenomed natures They corrupt good manners yea the highest things in Religion are depraved by them The very Grace Word and Spirit of God by corrupt sophistication are made to speak and patronize what they never allowed See in this the sad picture of mans faln nature That vitiosity that first abused nature ever since turns the grace of God into rank poyson so little cause hath any man to pride himself in any excellency that makes in any an occasion to sin SECT 2 2. INference that the Ordinances of grace are no sufficient 2. The Ordinances of grace are no sufficient plea for happines plea for happiness Their Abuse marrs their enjoyment it is not the having but the blessing of good Food and Physick that procures health diseased men may perish in their injoyments Capernaum suck the deeper in Hell by high yet injured Ordinances of grace Christs commission to his extraordinary Ministers his Disciples implyed men may be accursed under blessed meanes they were to offer the gospell of grace and peace to wicked men Luke 10. 5. And to bring neer the Kingdome of God unto them v. 11. But if the Son of Peace were not there if the hearers were not worthy that is fit to receive it and welcome the Messengers the very dust of their feer they shook off should be a Witnesse against the despisers and rejecters of grace v. 11. Many shall say Lord Lord open unto us Luke 13. 25. Who shall finde accesse to glory blocked up for abusing the offers of grace they are not happy that barely wait at the posts of Wisdome and heare her instructions but that find wisdome get understanding Prov. 3. 13. That take fast hold of instruction and let her not goe but keep her as the life of the Soule v. 18. SECT 3. 3. INference The Joyes of carnâ—l Gospellers are false joyes 3. The joyes of Carnall Gospellers are false joyes not only the Joyes in their sins the Creatures but their Religious Priviledges will faile them They who delighted to know Gods wayes and in approaches to God and Pervetted their joyous injoyments of ordinances to a retaining their corrupt will strife and debate smitings with the fist of wickedness continuing the bands of wickedness heavy burdens and oppressions are abominated of God as loosing all fruit by their religion Gravissimum malum quando quis gaudet de propriis damis Chrys Miserando Laetitia Pet. Mart. Luctuosa Lae. â—itia Fulgent I sa 58. 2. c. All fasting praying preaching hearing professing joyes all the joyes of confidences and hopes in services and sins will prove like a Widdowes joy an expiring blaze the cracking of Thorns under the Pot. They shall vomit up all their sweet morsells disgorge their false joyes that have pleased themselves in their
impieties and unrighteousnesses under the favour of grace They rejoyce in a thing of nought Amos 1. 13. When thou doest evill then thou rejoycest Jer. 11. 15. The Lords charge against wanton Israel under meanes of grace and the just reproofe of wantons under the gospell when they doe evill they rejoyce it is but looking up to Gods grace and all is well How miserable are those men who rejoyce in their losse It is wofull mournful mad joy to found on the abuses of grace and the dishonors of God the Triumphs of sin and wickedness which causeth bitternesse in the end SECT 4. 4. INference The best things have evill entertainment of hard Sect. 4. The best things have evill entertainment from hard hearts Hearts Israel had gracious Propheses but they hardned their necks did not beleeve rejected Gods statutes followed vanitie and were vaine 2 Kings 17. 14. 15. Christs familie experienced his gracious miracles but their hearts were hardned and considered not the miracle of the loaves when brought to a new strait Mark. 6. 32. If Christ upbraided their hardnesse of heart for not beleeving the reports of his Pesurrection Mark 16. 14. How blameable is that Phamonicall Hardnesse of Heart that receives no impression of grace by the priviledges promises word and spirit of grace that are pretended to The sweet inriching dewes doe no good upon the hard rock nor doe the sweet dews of instructions and motions of grace doe good upon rocky hearts Weeds spring and grow by the rain and the sun Corruptions rise up and increase by occasion of Gods grace SECT 5 5. INference The grace of God is to be appropriated and applied Sect. 5. The grace of God is to be applied with feare and trembling wi vbth feare and trembling With it worke out your salvation is the Apostles counsell Phil. 2. 12. Rejoyce with trembling the Psalmists Psal 2. 11. The fancy of saving grace is easy T is good to feare deceit about interest in Grace The Synagogue of Satan may boast themselves to be the City of God This high gospell Grace God is my reconciled father his Convenant-Promises are mine the Grace of Christ is mine is foolish and common intrusion like the vain man that sayes the house and land is his for which he hath no good title â—surping wantons are audacious and boldly write down themselves in the booke of Life living members covenanters of grace heirs of glory which happinesse many an humbled broken hearted combating Christian cannot see in many yeares attendance on the Ordinances walking with and waiting on God and are only borne up in the Waves of Doubts Despondencies and Feares with probabilities and weake hopes enough to uphold not to comfort in the wayes of Religion The grace is glorious that is contained in those exceeding great and precious promises I will be their God and they shall be my people Their sins and iniquities will I remember no more Israel shall be saved with everlasting Salvation and the like fear and tremble lest these be abused unrepented wrongs to these favours will prove their eternall forfeiture the wanton pursuit of lying vanities is the way to be outed of those mercies Think with thy selfe what if the Lord whom I take to be my gracious God prove my avenging Judge if the sinnes I conceive are blotted out shall appear against me in legible characters if instead of free love I meet with just wrath if the presumptions of everlasting salvation be confâ—ted by eternall damnation If I wrong his grace and repent not of the unkindnesse how can I escape a fearfull looking for of fiery indignation which will devoute so wicked an adversary SECT 6. 6. INference Carnal Cospellers rever knew the Grace of God Sect 6. Carnall Gospellers never knew the grace of God in truth in truth It was never known and deâ—iberately constantly abused if ye have been taught by him the truth as it is in Jesus That ye put off the old man and put on the new Eph. 4. 21. 22. Christs disciples that have learned the truth not only as in books Sermons the Letter the Notion but in the teaching Heart fixing transforming power of Jesus by the anoynting of the Holy Ghost are taught not to dandle and nourish but to put off and starve corruption not to hate but love not to oppose but to imbrace and exercise the quickning grace of God If envy and strife ragin in the heart glory not lye not against the truth Jam. 3. 14. He that saith I know him and keeps not his Commandemants is a lyar and the truth is not in him 1 Joh. 2. 4. He that consents not in Judgement and Consâ—ience to practise the Doctrine according to godlinesse is destitute of the truth I Tim. 6. 5. Sanctisie them with thy truth thy word is truth Joh. 17. 17. The grace of God known in truth sanctifies and gives no allowance to sin It is not because men know but because they truly know not the grace of God that it is so dishonoured SECT 7. 7. INference It is a safe and a wise course to be trying our Principles 7. It is a safe and a wise course to be trying our principles and practices in Christianity 1. Our Principles whether they tend to godliness whether they are not grace-destroying heart-hardning the fear God banishing carnal security nourishing Principles such as these God observes not believers sins They must live above that is in a wicked sense without Ordinances God chastifeth not his people for sin Mourning for sin is a low attainment a legal busness a double lie 1. It is so high an Attonement that the high and the holy God of all hearts in the world prefers the lowly mourning broken heart to dwell in 2. It is a meer Gospel grace the Law accepts not an Eternity of tears nor repentance This also is a loose Principle that a Christian in his obedience is to look only to the love of Christ within him not the Law a rule of life without him an impious Atheistical opinion for when the sad experience of the best of Saints gives true report that too often there are no stirrings of love to God if there be not a fixed rule of duty without what is left to hold a man in obedience â—lso this Maxime that Believers have nothing to do with the threatnings because there is no condemnation to them is an engine of the Devil to pluck out of the heart the fear of threatned sins How contrary to the Scripture is this setting the fearless daring heart out of the threatning Law yea Gospels gun-shot and so the Libertine that neither hath fear of God to love him and obey him nor fear of Hell to keep him from sin fails with full winde and tide to the dead Sea of eternal desruction Try Christian whether as the Philistins put out Sampsons eyes the Devil hath not pull'd out thine to believe Doctrinal lies to debauch thine heart and life 'T
is further an high point of Christian care and wisdom to try Our practices Gods grace may be and is prostitured to wickedness Is it not so with thee Inquire in thy Vocation Condition Relation wherein thou standest Hath not thine heart and conversation been tainted with this curfed Leaven The abuse of Gods grace When the Plague is at thy neighbors house there is need to watch and try the soundness of thine own Since this worst of Plagues The abuse of Gods grace is abroad happy are they that search and purge their hearts and lives from licentiousness SECT 8. 8. INference The Devil hath his snares in the most holy 8. The Devil hath his snares in the most holy things things His great fear of War is in and about heavenly things We wrastle against spiritual wickedness in high places the original is in heavenly things Eph. 6. 12. Satan stood at Joshua's right hand Zach. 3. 1. The Pulpit the praying Closet the publike Oratories humbling Sack-cloth days the great and blessed truths of the Gospel the Orthodox as well as the Heretical head is not exempted from his snares The saving things of Gods grace Christs merits the promises of the Covenint the Spirits Gifts and Operations are all made Satans occasional baits to sin Where is weak sinning man safe who is in danger of abusing the holiest things How many have been tempred to be overcome by and perish in reigning sins under the pleasing conceit and deceit of a favoring propriety in God Christ the Spirit and Grace Happy are they that fear always the sinners of the Fowler not onely laid in Creature-comforts but Ordinances of grace in the very grace of God and Christ Most happy are they that are out of the enemies Countrey and reach that are in the state of blessed Indemnity without the fear of being overcome by Satans snares laid most cunningly and vain pretences though never so fairly gilded over SECT 9. 9. INference Libertinism puts the highest affront upon God 9. LIbertinnism puts the highest affront upon God It abuseth him there where he is most glorious should have most praise his grace The praise of the glory of his grace Eph. 1. 6. Moses said to God I beseech thee shew me thy glory and God said I will be gracious to whom I will be gracious Exod. 33. 18 19. They are LIbertines in nature that abuse the Creature God hath given the sweet succors of this life to be rightly used not abused 1. Cor. 7. 31. To serve him not lusts to be stairs of Assension unto him not Aversons from him The rich wantons of the world the Apostle James tells shall pay dear for abusing his Creatures to Voluptuousness Oppression hard heartedness forgetfulness of God But the Libertines in grace are the worst and most injurious To cast dirt on Canvase is a wrong but on Scarlet is a greater To abuse a great man in his servant is an indignity but in his Wife in his Sons a greater The abused goodness of God in his grace and Christ goeth nearer his heart then in his Creatures Grace is Gods saving Arm The Libertine doth what in him lies to weaken yea wound the arm of God that it cannot save In some things Almightiness is at a stand He could in his own Countrey do no mighty works but heal a few sick ones because of unbelief Mark 6. 5 6. The grace of God cannot save the constant and wilful abuser of it Paul was careful lest he should abuse his power in the Gospel 1. Cor. 9. 18. Be careful O Christian lest the Indulgences Powers and Liberties of the Gospel be abused CHAP. IX Containing an use of Humiliation PErverting of Gods grace calls for Lamentation Use 2 For Humiliation if prizing the gospel the love of God the zeal of his name the honor of Christ Gratitude for the infinite mercy of redemption are mighty arguments to move serious Christians to magnifie the grace of God in their hearts and lives and to rejoyceâ— its exaltation then surely the sense of undervaluing the gospel The want of love to yea positive hatred of God luke-warmness yea key-coldness for his name The dishonors of the Mediator of Grace unthankfulness for the costly grace of Redemption should load the heart with deep sorrow and draw forth holy mourning and tears and that for two sorts of injurious dealers with Gods grace the best and the worst of persons under the profession of Gods grace SECT 1. 1. BEwail O upright tender hearted Christian thine own 1. Upright hearted persons ought to bewail their abusing of the grace of God and thy fellows unsuitableness and dishonor to the grace of God 'T is too much the old man hath been too dissolute within thee I know thou seest and when thou art thy self canst not but bewail the neglect of the holy government of grace in thy soul the wanton uproars of thy unruly affections the swarms of undisciplined unregarded loose thoughts the secret filthiness which for shame thou darest not word but shamelesly give way to in thy watchless minde thy back-sliding in heart and in some things whoring imaginations fancies contemplations affections about false loves it is too much thou hast a bosome Libertine But art thou convinced thy self and thy co-heirs of glory and livest shamefully and dishonorably below the hopes of Heaven the high holy and heavenly profession of propriety in God an everlasting Portion Doth the guilt of abusing Gods grace visibly and scandalously appear against that holy principle of immortal life that is in thee and others Never leave thinking of this till thine heart be broken before the Lord O what reproach is brought to the God and Gospel of grace when his precious name is wounded in the house of his friends when he hears ill in the world from the dishonors of his own Family As David upon the death of Saul lamented The shield of the mighty is vilely cast away in Gilboa as though Saul was not anointed with oyl 2 Sam. 1. 20. So may it be for a lamentation The shield of the mighty indowed with grace is vilely laid aside as if he were not the anointed with the Spirit As Jeremiah lamented That the precious stones of Zion comparable to fine gold were esteemed as earthen Pitchâ—â—s Lam. 4. 2. So it is deplorable that the precious living stones of Zion darkned by some loose scandals are esteemed as dirt Five things may urge thee O gracious soul to mourn over thy wrongs to Gods grace 1. Thou sinnest against a Principle of life that should and would if excited make thee sensible of Gods dishonor 2. Thou abuseth that that sets thee off from the lost world distinguishing grace 3. Thy injury against saving grace is deepest ingratitude t is walking unwoâ—thy of that which must fit thee for Heaven 4. Thine offensive discoveâ—ies of wronging grace tempts carnal observers too prone to be loose to turn more bold Libertines 5. Thy open offences may be
yea probably have been prevailing temptations to speed others damnation These and such like considerations set home by the Spirit of God on quickned sensible spirits will put them in a mourning frame before the Lord. 2. As pious hearts should bewail their own and others dishonors who have abused the love of God to them and the grace of God in them so also let them lay to heart the loose general carnal profession of them who in unregeneracy wrong the grace of God in five things SECT 2. 1. IN his sparing grace How sadly hath the abuse hereof been 2. Sparing Grace is abused tevenged God hath not onely spared the sons that serve him but the enemies that rebel against him When this goodness hath been answered by insolent provocation God hath dealt with the darers of his Majesty as Abner did to Asahel The adventurous man to his own ruine would needs be following Abner The angry man bid him once turn aside but he would follow a second time Turn thee aside Asahell why should I smite thee to the ground but he followeth still was smitten and killed 2 Sam. 2. 21 22 23. so audacious wanton sinners in the ways of sin are onâ—â—â—id to turn aside and are spared but following on still in wanton provocations are smitten dead and sent to hell The Lord of Hoasts deals like men of War that meet with galloping Travellers charged to stand or else they die for it are spared and bid again to stand or they are dead men but pressing on are shot and perish Many now in Hell have heard the Lords warning stands but though often spared would still gallop in the road to destruction and their blood is justly upon themselves Sparing grace abused hath been repaired with unsparing vengeance SECT 3. 2. BEwail the abuse of Gods long suffering grace Though 3 It is our duty to bewail the abuse of Gods long suffering Grace Gods patience be lasting it is not everlasting Vessels of wrath turn it into fury â—ow sad is it That which leads a few to salvation accidentally ripens others destruction As they fill up sin they fill up wrath God that is angry with the wicked every day smites not every day but hath the reserves of wrath which is paid out in whole-sale vengeance His sword is whet his bow is bent the arrows are on the string instruments of death are prepared the un-erring eye and hand of vengeance cannot miss the mark when the Decree comes forth to let flie Psalm 7. 4. Damnation slumbers not The fierce anger of the Lord shall not return until he have performed the intents of his heart Jer. 30. 24. Pharâ—ohs personal destruction spared Plague after Plague was at length effected in the Red Sea Visions of destruction as well as of salvation are for an appointed time and then terroâ—s and sorroâ—s come like a Woman in travel Long prosperious wickedness should be pitied not envied Fret not at the full Tables the silken Scarlet glory the gold of Ophir wherewith sin is served How sad will the â—eckoning be when the transitory sâ—eets of sin must have eteâ—nâ—l sowâ—e sâ—wce Habakkuks sense of suâ—e though long delayed vengeâ—nce on the enemies of God made his elly tremble his lips â—uiver and rottenness to enter into his bones Hab. 3. 16. The imagined Idea's of the sad ends of abused long-suffeâ—ing will make tender Bowels of compassion to yearn hearts to pray lips to cry out to God for mercy yea and eyes to weeâ— out charitable desires that those who are unbettered by large â—pace to repent may return and live SECT 4. 3. BEwail the abuse of Gods reconciling grace who almost 4 Bewail the abuse of Gods reconciling Grace under Gospel preaching but believe God and they are 〈◊〉 by Jesus Christ It is â—â—d to think how this is abused May not the Lord â—esus say of his false friends as David of his they that fed on his bounty lift up their heele against him Psal 41. 9. As Job of his Freinds that forgat him Job 19. 14. How is Christ forgotten when those who pretend interest in him wantonly cast his Lawes behind their backs and are malepart in his presence â—his loving stile Friend the title Christ gave to Judas Matth. 26. 50. was for his reproach not his honour that he who should have been the friend was the enemy of Christ You know his wofull end who eminently wronged the grace of Christ SECT 5. 4. BEwaile the abuse of Gods freeing grace How many boast of christian Liberty while they are loose Libertines Christ 5 Bewail the abuse of Gods freeing Grace hath bought them to doe his own wil whom he intends to save not to do their own This pleasing misery is common Outsides in christianitie vote themselves fâ—ee as the Jews did themselves Joh. 8. Christs Freemen â—hile they are the servants of sin the light is as sorrowful as to see a Prisoner in chains cry out of his civil freedom Can you believe him free that cannot stir fâ—om the block he is tyed to Christ hath called men to be free from the reign of sin and they think sinnes service liberty which is their thraldome yea which is lamentable after as one complains by the admirable and singular grace of Christ men are delivered from the chains of Papacie they would also be free and loose Posteaquam à vinculis papatus se liberatos esse vident volunt etiam esse liberi soluti ab evangelio praeceptis Dei. Johan Spangenburgius in Narrat Benif Dei Horrenda Epicures bestialis vita cernitur Aeque libere ac impune volunt peccare siâ—ut Papistae in sua Idololatria-Christiana disculina apud nos novus I 〈◊〉 nâ—vusque Monachismus Jacobus Andraas Conc 4. ad cap. 21. Luc. from the gospel and commands of God and that onely they would account right and just that seems so in their own eyes May not the complaint of the loose German Protestants be verified of the loose English prophaners of Gospel grace They are content the Word should be preached â—â—out there is no Reformation of manners but an horrid Epicurean bestial life in their drunken meetings worldly pomps Prophanations yea Blasphemies of the name of God They would as freely and impudently sinne as Papists in their Idolatry God requires serious and Christian discipline but this is among us a new Papacie and a new Monckisme The thanks wee moâ—ly give to God for being rescued from the yoake of Antichrist is mostly casting off the yoak of Christ O God provoking England that so abusest Christian Liberty Thine ungreatful and wanton throwing off the golden yoak of Christ cries for vengeance to put upon thee again to bear the Iron yoak of Antichrist It is O it is a sorrowful consideration that men count it their freedom under the gospel to sin freely and without sorrow O the numerous Libertines among us past feeling and as the word bears it past sorrow Eph. 4. 19. that
have given themselves over to Lasciviousnesse Unsorrowing sinners are most sad spectacles for yearning bowels O tender hearted christians in your secret Indolentia non sentiunt naturales conscientiae morsus Dicks mournings pitty hardned Libertines that pittie not themselves weep for them who neither can nor care nor desire to weep for themselves A sorrowless stupidity and lethargy that feels not the check and lash of the natural conscience and is deaf to the Spirits motions that is contracted by a benumming liberty and custom in sin is a woful judgement SECT 6. 6. BEwaile the abuse of Pardoning grace How sad will be 6 Bewaile the abuse of pardoning grace their account whose Faith or rather Presumption of Pardon adds to their sinne Christ said to the pardoned woman sin no more Carnall confidence sayes Sin more you shall be pardoned though dayly dear sinnes are written down in the conscience the Spunge of pardoning grace will blot them out The truly tender conscience cleared from old guilt would not willingly but is afraid to contract new but the brawny seared conscience makes use of Christs indulgence to ease his spirit not to heal his lust It s a lamentation Mâ— wallo vâ— in their pollution because of free remission The Lord hath spoken in that verse where he proclaims the glory of his grace a sad word He will not clear such guilty persons To lay the Dishonors of gospel grace to heart three things may be heart-affecting expedients 1. Such as are grieved for this sin write after the copy of Jesus Christ and the choicest Saints of Christ He beheld Jerusalem where the Messengers of grace the Prophets were abused and slain where himself the author of grace was to be condemned and crucified where the sweet Messages of grace were delivered and despised and wept over its sin and punishment Luke 19. 41. Again a dolorous sense of the injuries of grace is like to that mourning frame of spirit that was in the pious Jews who sighed and cried for all the abominable planings of Gods grace Ezek. 9. 3 4. This suits with eminently holy Pauls spirit who spying looseness among his knowing but wanton Corinthians expressed thus his jealousie I fear lest when I come to you my God will humble me and I shall bewaile them that have not repented of their wantonness 2 Cor. 12. 12 13. 2. Such as are humbled for this sin discover a child-like in-genuous disposition A good Son is afflicted for his Fathers dishonour If I be a father where is mine honour Mal. 1. 6. It speaks us Strangers not Children the born of the Flesh not the Spirit if we see the reproaches of Gods grace with contented spirits 3. Such as mourn for this sin in others and have some taint of the guilt of it in themselves shall find this a soveraign preservative against it for time to come Godly sorrow works repentance and by the real sadness of the spirit and countenance for sin this great sin the heart is made better Eccles 7. 3. The ingenuous child that feels the smart of the rod will be fearful of falling into the sinne that brought it Holy anguish of soul for abusing Gods grace will be a memento and a Medicine to heal it CHAP. X. Containing an Vse of Examination IN that Gods grace is turned into Wantonnesse Use 3 for Examination its useful for Examination Whether or no this odious guilt be fastned upon us We may know it by a serious perusal of the kindes and wayes wherein this great sin is committed layd down in the Doctrinal part If the trying reflecting conscience find any of the particulars wherein grace is abused experimented either in heart or life there the sin is impartially to be charged home In and about the great duties of conviction of sinne sorroâ— for it and returning from it we ordinarily through self-love carnal flattery supine carelesnesse yea too often wilfull ignorance put off particular arraignments close inditements self-condemnation and so resolutions and endeavours to reform Though as hath been shewed the abuse of Gods grace is an universal sin yet there is not one of a thousand that seriously and sadly saith I am the wretch that hath wronged Gods grace Who almost though eminently guilty but can smooth and applaud himself in the thoughts of innocence he is no enemy but friend of grace or if fâ—ulty but a very little inconsiderably peccant Though all are offenders yet very few lay it to heart by sound conviction and say We are the persons that have vickedly affâ—onted the grace of God Unless reason and conscience be feared and judgement besotted and spiritually mad if thou hast any degree of the fear of God and sober sense left thee and thou wilt be judged by the Word of God wherewith whether thou wiâ—â— no thou shalt be at the great day I shall set before thee guilty Reader a glass wherein thou mayst see the spotted deformed face of this ugly sin be ashamed of it be humbled for it and repent No becauseit is in this kind of sin as it is in Hypocrisie there is a grosse and a close hypocrisie so there is an evident and notorious and less discemed and suspicious perverting the grace of God I shall therefore endeavour to discover the more visible and palpable symptomes and the more hidden close and less evident tokens of this disease As touching enquiry who are more notoriously clearly grosly guiltie of this sâ—nne I shall lay down many symptomes SECT 1. THey may know themselves to be manifest gross abusers of 1 They abuse Gods grace who oppose gospel merits and mercies to the worship of God Gods grace 1. Who first oppose Gospel-merits and mercies to the Worship of God Such as call God gracious in himself and to them and yet call not upon him how doe they vilifâ—e his grace He makes light of that thing which he desires not and he of the grace of God that he prayes not for God is free of his grace but to them who by the aide of the same grace ask it The spirit grace is a spirit of supplication Zach. 12. 10. A man may pray and have no grace being a trifler cold hypocritical unbeleeving tyred in his Devotion but no man ever had grace but in faith fervency and perseverance prayed to God for it Prayerless are graceless soules Families past Praier are past grace If Prayerless professed Christians were asked the question Have you any part in the grace of God The Ansâ—er would bee Ignorantly â—oldly Roundly returned from some Yea I hope I have from others Yea I thank God his grace hath helped me from a third sort an answer in angry looks sharp words that the Questionist should doubt it the confident Atheist hath not Gods grace in him All take it for granted they are the favourites of grace though they pray not to the God of grace by the Spirit of grace Doe not these clearly prophâ—ne Gods grace Things we basely
account of we think not worth the craving O prayerless ones that think Gods grace will save you How basely doe you account it that seek not for it SECT 2. THey may argue their gross abuse of Gods grace 2. Who fromally and carelesly pray for it look not after 2 They abuse Grace who formally and carelesly pray for it their requests noâ— in a ridiculous sporting devotion are solicitous that the desire of grace should be obtained in heart and life It is as if jeering companions should in a Market cheapen commodities vvhich they care not for nor are resolved to buy such scoffiâ—g Christians in their seeming drawings nigh to God seem to bid fair and high to obtain heavenly commodities If God will enrich them with such and such grace they will part with their carnal Lusts and Loves and so they ever turne their backs upon the grace they ask have no estimate see no need of it make no enquirie about it and live without it This is in effect as if in plain tearms abominable petitioners should thus say to God Lord I ask thy grace but I care not for it yea shouldst thou give it me I would not have it Thou hast honour enough and I salvation enough though I barely ask it and never receive it The enemies of Christ bowed the knee to Christ on the Cross in mockery Prayer for grace without a real sense of the want of it and longings after it deep sorrow for its absence wrastlings to get it restlesnesse to attain it is a bowing the knee to Christ in mockery Princes doe not use to send their Ambassadors but they desire a return of the Ambassage from Forreigne Potentates Israelites Princes in Prayer Gen. 32. 28. do not use to send their Ambassages to Heaven but they earnestly desire their return How grosly doe most abuse Prayer for grace praying with no grace no spiritual understanding in their cold formal words Lord give me grace when they know not lay not to heart what they ask in saying so Did they understand what they ask and were willing to receive it the grace of God would doe the things which their corrupt nature abhorres nor cannot heartily say Amen unto It would mortifie dearest lusts which they nourish pull down the pride they live in break their hard hearts which are now stoney forgive the wrongs they cannot forget turn the spirit of the world out of their hearts cause them to deny self they seek new mold the inward and the outward man Common petitioners are false-hearted to the saving interest of their own soules and the honour of God in his grace The grace they pray for amiss they miss for as in the Poetick Fiction Ixion had but a cloud for Juno so these in their Devout Fiction have what they sought for but a shadow for grace The Picture not the Life of grace will serve their turn and this is ever the just plague of these phantastick Christians their Religion and their Felicitie are both a fancy in the black dismal shadow of Death God will put off them as they put off themselves with a shadowy grace and a shadowy heaven And as a painted fire giveth not a spark of warmth to a freezing body so painted Devotion that had the colour not the fervour of grace will not give a spark of comfort to a cold departing soul If thy conscience tels thee Reader thou art such a one who hast palpably abused the grace of God and hast as often mocked the God of grace as thou hast unconscionably and impudently prayed unto him Know assuredly God will teach the in the other world to distinguish between prayer for thee semblance and the life of grace This would make thee a glorious convert a Samuel asked of God that will neither dispossesse Satan out the world nor crucifie the old man Grace where ever received hath kingly dominion 'T is sad to think how vulgar sottish people who pretend to prayer when they say they would have grace Reign in them it is but a King of clouts not a living Authoritative Monarch furnished with the mighty Militia of Heaven able to throw down stoutest enemies in the soul SECT 3. THey may undoubtedly conclude they are open and evident 3 They abuse Gods grace who shroud unrighteous courses under the grace of God abusers of Gods grace 3. Who shroud unrighteous and oppressive courses under the grace of God Paul taxed the Corinthians called to be Saints and sanctified in Jesus Christ at least in Church Judgement such with the abuse of their gracious calling in that they were so far from suffering that they defrauded 1 Cor. 6. 7. Nay you 'd wrong and defraud and that your brethren ver 8. So under the colour of the Temple of the Lord the Temple of the Lord the figure of Gods grace in Christ Theft Murder and Adultery had quiet Patronage Jer. 7. 4 9. If the grace of God that brings salvation teacheth to deny worldly lusts and to live righteously Ordinary injustice cannot be the spot of Gods children A pious man may unawares be surprized by a temptation to unrighteousness but to live by and in the gain of secret fraud or open violence the bread of wickedness Prov. 4. 17. the penury the teares the blood of Orphans and Widdows the ruins of the unjustly desolate and oppressed is an high inconsistencie with the grace of God It never made Rapine sacred Robbery for Burnt-offering is abominable The most reitterated sweet presumptions of interest in grace will ever lastingly be confuted by an unjust conversation Injurious dealing is so far from being alleviated that it is aggravated by a profession of â—eligion 'T is double three-fold ten-fold hundred-fold guilt to make God justifie Satan the streight rule of his Nature Law â—ospel to call the crooked and unequal designs and practises of men Darknesse it self stayes not but vanisheth before the light and the unequal dealings of men before the grace of God Jezabel was too unjust cruel bloody to counsel to the Robbery and Murder of Nabaoth but to make a Fast the Prologue to and Sanctuary of a false possession and effusion of blood was accumulated wickedness The turning of long Prayers into strong Snares to devoure widdows houses was the Pharisees sin of deeper dye of greater damnation Mat. 23. 14. â—s on the one hand the righteous Moralist will perish who doth not influence his second Table obedience by first Table piety so on the other hand the unjust worshipper of God will be condemned for confuting first Table Religion by second Table unrightcousness God hath not opposed godlyness to righteousness nor righteousness to godlyness no good man must nor dares to do He that here impenitently separates what God hath joyned together will be undone for ever Vnjust possessors will with cold comfort look upon their fair and rich estates when by undue artifices unequal methods the breaches of divine and just humane Laws they are guilty possessors
The cries of wrongs decry and out-cry the cryes of Prayers O let every one among us that lay claim to the Mediator Spirit Gospel Ordinances Comforts of Grace seriously examine the efficacie and glory of grace as well downwards in exercise of a just conscience voyd of offence towards men as upwards in a pious conscience voyd of offence towards â—od O let every one try the obloquy and infamy of grace whether dishonest dealing have not opened the mouthes of malicious observers to asperse the strictness of the first Table and break out thus reproachfully against gracious profession Are there not every where such sharp taunts in England These are your Sermon-hunters these are your Devout ones these are your Sabbatarians against Recreations on the Lords day very precise arrant Hypocrites why they will not Swear but they wil Lye they are dishonest in their dealings and bargains they will not pay their debts they will over reach they are not square in their walkings better deal with other men that are not so strict in religion as they seem to be that now and then say by faith and troth are good merry neighbors keep not such adoe about Reading Hearing Praying whining Talking as they do as if looseness in the first Table helped to strictness in the second or the strict duties of Gods worship did give men liberty to deny men their dues This is the sad consequence of the open abuse of gods grace by oppression and unrighteousness O unjust Reader if in this Section thou readest thy character fear tremble repent thy wickedness is great thine iniquitie is infinite and thine inditement is plain against thee thou hast openly and fear fully abused the grace of God SECT 4. THey may clearly be convinced they are evident prophaners 4 They are abusers of Gods grace who content themselves with faint desires of Gods grace 4. Who account these faint desires Lord have mercy upon me God give me his grace satisfactions for daily sins How many thus at once wrong themselves and the grace of God thinking such words enough to pacifie the conscience and make God amends for all the wrongs done to him When there is added Drunkenness to Thirst one act of uncleanness to another oath to oath wilfull sins stand thick to one another 'T is not the bare vocal natural force of these words Grace and Mercy that can allay the Devil and appease God but their supernatural efficacy Satan can laugh at words trembleth onely at power O the sad and vast numbers of prophane professed Christians among us who no sooner utter from prophane spirits those sweet gospel-words Grace and Mercy but all is presently at peace within them and as they thinke above too and now filthy drunken Swine unclean Goats and cheating Foxes the visible contemners of both Tables sleep as securely under the favour and protection of these sweet words Gods Grace and Mercy as if they were innocents Such as these ignorant prophane persons that never considered what is the worth power what should be the renowne of Gods Grace and Mercy evidently abuse their precious names to vile things SECT 5. THey may know they openly injure the grace of God 5. Who by restraints sometimes laid upon sin are licenciously 5 They abuse Gods grace who by restraint at one time take liberty to sin more freely at another time bold to sin the more freely at other times 'T is the sad experience of multitudes who abstain from sin not still to abstain but to give after the freer reins to lust as gluttons fast for a while that they may devoure the creatures more liberally and largely thus many for a time fast that in the feeding the old man in the next meals they may be gluttons while Sermon-sick they forbear acting over the old sinnes but when the fits are over they are at the usual trade again like intemperate Seamen while Sea-sick abstain from disorders but when at shore are at the old drinking and excess while the terrors of God have been on many spirits and have wrested humble confessions and holy resolutions one would think some men not onely Agrippa-like Allmost Christians Act. 26. 28. but Paul-like Alltogether Saints but when the pangs are over the abstinence from sinne is over too They are like the water colder after it is heared colder after Hel-heats have been upon their consciences Seven woâ—se Devils enter into Formal Spirits They are not a few who before the Lords Supper have unbent their boâ—es slackned their intentions and vigorous prosecutions of their sinful courses and put stands to their careere Hel-wards the gaming drunken wanton company is left the oathes and worldlyness are for a while suppressed the Communicants with bended knees eyes lifted up sad composed countenances reverend gestures personate an Angelical respect for a season the Devils Terms are adjourned and there is a Vacation for God and a seeming austere Discipline of Repentance but as a Traveller leaving his beast at the door to speak with his Friend comes to him again and is on his old rode so these travellers in the broad way to destruction seem to leave their sinne when at the Communion Table and in their Sabbath worship but come to them again yea with more confidence gallop on in the Road to everlasting misery because they have made some seeming profession wherein they boast Thus because the religiously â—icked Harlot began with God and payd her homage in Peace-offerings might as shee pretended cum privilegio with heavens leave â—oe the work of Hell Grace that holds the bridle of restraint at one time would hold it at all times gives dispensation to sin at no time Accursed be that abstinence from sin that doth not dispose still to abstain but is an allowance to more excessive ryots If this bee not gross abuse of Grace what is SECT 6. THey may be assured they doe undeniable evident wrong to 6 They abuse Gods grace who turn it into a sanctuary for unnatural sinnes Gods grace 6. Who turn it into a Sanctuary for unnatural sins Such there are who are so far from an obediential compliance â—ith the reign of grace that they grosly deny the demands of nature and put a cloâ—k of spiritual grace on unnatural sinnes If there be but a confident fancy of and bold challenge to the grace of God though in the Court of Nature there be a sufficient â—ury to cry guilty guilty the grace of the gospel is pleaded as sufficient security and indemnity These Anomala errata naturae Monsters in nature are pictured out in the word of truth What they know naturally as brute beasts voyd of reason yea worse in Sordes Ecclesiae Tertull. those things they corrupt themselves Jude Ep. v 10. The stains and blots of the Church and Reproach of grace are dishonorably peccant against the Light and Laws of Nature Against that great Law of Nature Summary of Duty commanded by Christ commended by the Imperor Severus urged
in Pagan Writings Whatsoever ye would that men should do to you even so do ye to them Matth. 7. 12. What sad contradiction is there every where not onely among looser but stricter Christians Were there nothing else to judge the world but this rule what infinite numbers of unnatural persons arraigned before this â—ribunal would soon be speechless self-â—ondemned and justly perish for ever Pretenders to grace would not be wronged in their esâ—â—tes but they will rong they would not bee defamed but they will defâ—me they would in poverty have relief but they will not relieve In many other particulars is this equitable Lex talionis requiting rule trampled under feet Further 't is not more true then sad this black brand of a reprobate sense is to be found not in a few that secure themselves in the Sanctuary of grace viz. the want of natural affections Rom. 1. 36. Have we not instances of Parents unnatural to children cruel to their bodies and soules matter not what become of either Ostrich Progenitors forget their natural issue as if they were not theirs Job 39. 19. nor feed nor cloath inside nor outside hardned against them provoke them to wrath tempt them to undoing courses Murderers before the Lord. Are not loose children Monsters of ingratitude who should endeavour to requite their dear Parents a debt can never be payd a degenerate offspring forget their Mothers travelling pangs their yearing bowels their sollicitous thoughts their bitter teares their wakeful spirits their expence of time their willing slavery to be confined to attendance on and labours for a proud fancy and stubborn brood Doe they not slight their dear poor afflicted Fathers whose sleep hath been broken purses emptied hearts leaping within them to provide for such who are better fed than taught forgetful Rebels Will the natural pietie of the young Storks to the old ones shame and doome the unnaturall seed of unreturning yea positively defaming robbing cursed children who either without or under colour of Law undeo their Parents Thus also even under Christian profession and proprietie to Gospel grace Brethren are unnaturall to Brethren Sisters to Sisters Husbands to Wives and Wives to Husbands Moreover God the Author Lover Teacher and Maintainer of Humane Societie hath implanted noble principles in the minds of men to sodder together the children of men help one another be among men Gods to men and not Wolves to men and Devils to men as too many are Amongst these sweet civilities and humanities are engraven natural clemency and kindnesse Hence Heathens have shined in works of Mercy The Batbarians at Melita were kind to Paul Act. 28. 2. But O Prodigies of Christianity as far different from Jesus Christ in Mercy and Loving kindnesse as Darkness is is from Light There are many thousand ungracious gospellers for they are no better who as if they were not born of women nor ever beholding to God their Parents nor others for sweet mercies shew none yea shew cruelty for mercy as if they had suckt the Milk of Tygers no more moved at the bitter miseries of others then if they were stones so farre from giving Alms to relieve them that they have not a sigh to pitty them These feed on the pleasing dreames of interest in divine saving mercy and are unmercifull If the merciful are blessed and they shall have mercy the merciless are cursed they shall have none He that stops his ears at the cry of the poore shall read his sinne in his Punishment to his smart and shame and shall cry to God and not be heard Adde hereunto another sort of loose Christians are debâ—uched in Drunkennesse a deed of darkness prohibited by the light of Nature who ryot also in the day time of Gospel-profession yea though this unmanly excess evil at all times is fitter to be covered by the black Mantle of the night than to appear before Sun yet filthy beasts will reel at noon-day yea are morning early sots They that be drunken are drunken in the night 1 Thes 5. 7. The Policy not the Innocencie of Nature But now men owning the grace of God are not ashamed to declare their shame betray their nakedness spend the precious houres of the day the creature their money as if God made his Sunne his Earth his Barley his Vines to use them all in the service of an Intemperate Lust O all you English Drunkards goodly Christians forsooth in your own conceits that think to have a share in Gospel salvation as well as others that are strong to drink like strongly hoop'd Barrels can hold much drink yea like the Brewers horse can carry your burden from morning till night doe you think to indemnifie your surfeits in cool blood by the grace of God You need no condemnation from the Tribunal of Grace from that of Nature you will have a sufficient avenging sentence Heathens Moral Philosophy and Sober Conversation will cry out upon you If Providence guide your eyes to read your own character I beseech you the next meeting you carouse it and health it in Flaggons off rong drink and bottles of wine ask your selves the question Doth this fordid lâ—vishing the goodness of God suit with Bâ—â—tisâ—â—l grace The stile we give God he is gracious to us our Prayer for grace unlesse as Atheists you have laid by prayer our time of grace our Ordinances of grace our Hopes to be saved by grace You have too long vail'd your unnatural drunkenness under grace Lastly another sort of False Christians that want not confidence such as it is in the grace of God sinne against the dictare of nature chastity of body and mind Some make nothing of Fornication a trick of youth defended by some Libertines though not to be named among Saints decried from Reasons school Others sinne against Natures dictate the Marriage-bed undefiled are as Horses that neigh after their neighbours wives Jer. 5. 8. Abimelech would not defile himself with Abraham's Wife Gen. 20. 5 6. nor Alexander himself with the beautifull Wife of Darius And for shame let not Christians to the dishonour of the Gospel attempt such wickednesse If the Reader be such an unclean wretch to forsake the wife of his youth and forget the Covenant of his God let him with fear and trembling among other Scriptures read these two Adulterers God will judg This Reverend Latimer presented with a Poesie in a Bible to Henry 8. Adulterers shall not inherit the Kingdom of God 1 Cor. 6. 9 10. And to these adde a third which though it intend not the impossibilitie yet it doth the rarity and exceeding great difficulty for Adulterers and Adulteresses too to repent All that go unto her return not again neither take they hold of the paths of life Prov. 3. 19. Others worse then Fornicators and Adulterers are Sodomites Degenerate Christians are Sodomites and Quis hodle non animadvertit passim Sodomaeos Gomorrhaeos more 's Otho Casm Vtinam ab horrendo Sodo onae flagitio
immunes essent inter Christiae nos ecclesiae proceres jummi religiâ—nis antistâ—zes haâ—eri vojunt Ex. cod Gomorrheans Pride Luxury Abuse of the creatures Contempt of God Sodoms sins Christians sins yea 't is sad to mention Sodomy that abominable unnâ—tural sin is sometimes among pretenders to Jesus Christ It were well said one if those that would be accounted among Christians Church-guides the greatest props and pillars of Faith and Religion were free from Sodoms horrid burning in unnatural lust How well at Rome the great pretended Church-men will quit themselves from burning in lust to men yea to boyes they shall be judged in the other world How sad is thy guilt O England if to the huge mountain heaps of thine other sinnes thy wanton children should write after Sodoms copy If God and his Angels are witnesses of such unnatural secret villanies O then the infinite patience of God that Sodoms sins pul not down Sodoms plagues To conclude whatever are the kinds of impure flames of deeper or shallower malignity whosoever pretends to the grace of Christ whose bodies O ignis infernalu cujus materia gula cujus flamma superhia cujus scintilla prava colloquia cujus odor immunditia cujus finis Gehenna Aug. should be the Temples of the Holy Ghost and let these Hellish fires burn within and without they are to know and be ashamed they are most notorious abusers of Gods grace which would teach them to live soberly not incontinently Let them hearken to that of Augustine wondring at the pernicious wickedness of burning lust in these words O infernall fire whose fewel is gluttonie whose flame is pride whose spark is filthy communication whose stink is actual uncleanness whose end is hell SECT 7. THey may conclude themselves manifest depravers of the 7 They abuse the grace of God who think it will afford an indulgent protection to vile affections grace of God 7. Who think it will afford an indulgent protection to their vile affections What communion between these and the grace of God The carnal Gentiles abused nature to vile affections Rom. 1. and carnal Christians so abuse grace mortifying inordinate affections is the work of grace Col. 3. keeping it alive and feeding it speaks wanton indulgence To particularize in some vile affections wherein loose Christians dishonour the grace of God 1. Vile love vile self-love that should be swallowed up in self-abhorrence and ever is so where grace hath dominion The love of what the Devils love of what God abhorrs the love of dis-ingenuous degenerous base courses like doggs and swine to wallow in filthiness the love of oathes lies Rev. 22. 15. filthy lucre Hos 4. 18. strange women Prov. 5. 20. intemperate flagons of wine Hos 3. 1. wandring from the infinite fountain of goodnesse Jer. 2. 13. Such things as with infinite abhorrence God turnes his pure eyes from and for which he wil punish the abominable affectionists of vile love with everlasting contempt and most justly because their noble affection of love which should be bestowed on the highest beauty should cleave to carrion dunghil lusts and have the Image of the Devil on it 2. Vise hate Vise indeed hating the chiefest good the blessed God Haters of God are put in the black Roll of grosse sinners Rom. 1. Hating him as hell as the word bears it Vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhorrere significat Vnde styx palus inferni ita dicta est ab horrore hate of knowledge Prov. 1. 29. Instruction Psal 50. 17. Reproof Prov. 15. 10. The beautifull Image of Christ Gen. 4. 6. Joh. 15. 23. the sinners own soul Prov. 29. 24. the spiritual presence of God which is heaven upon earth He that hates his brother is a Murderer O what swarms of Murderous Christians are among us that carry killing hatred dispositively killing in their bosoms Are we not O the sad reproach of grace hatefull and hating one another Is not hatred breaking forth as one complains by evill tongues in biting calumny to be found now adaies among Protestants We may be ashamed that there should Pudeat esse apud nos in Coristi nomen baptizatos qui odi is inflammati inimi citias exercent perpetuas be among us such as stain the splendour of the Christian name by malice against one another The baptized into the love of Christ and one another inflamed by mutual hatred immortalize their enmities write injuries and revenge as with a pen of a Diamond Yea which is sad the fellow heirs of glory the brethren and sisters of the same heavenly Family called to and by the same grace have sometimes too much of this cursed leaven the hating of one another who should in an Orthodox and good Practical sense be a Family of Love and have lost much of the character of Christs Disciples the loving of one another 3. Vile Joy voyd of purity and charity vilely rejoyceth in iniquitie sports in sin Prov. 10. 23. Takes pleasure in unrighteousness These delight in abomination Isa 66. 3. Is glad at heart when anothers corruption breaks forth O said one I am glad that such a ones sinne is discovered This gladness is madness O wicked mirth to be glad of that which is the Devils triumph the Spirits grief Gods dishonor the Gospels Reproach the Laws breach the Sinners guilt the Soules defilement and Hels danger To turn one anothers weakness and wickedness into merriments is too common a sin a most unbecoming Vt scarabaei alieno stercore nutriuntur sin to them that have the grace of God who should use it in holy mourning not carnal mirth when others sin We feast not our selves like men like Saints who like â—oads like worms feen on Dunhill corruption We read not that Scripture Saints were guilty of such vile joy as to sport either in their own or others sins 'T is one piece of the looseness of the times there is too much complacencie prophane comical triumph in one anothers nakedness 4. Vile Anger Unmortifyed raging frequent defended wrath reigns among us is by most professed beleevers hurried up and down with wild-fire thought no sin by many a less sinne than it is How many Bedlam Furiosos set on fire by the fire of Hell are in such fearfull flames that standers by have just cause to say Fire Fire Quench Quench with the waters of Patience and Meekness those dreadfull heats Yea 't is the shame and blame of persons in the state of grace they neither use their reason nor their grace to quench those hasty impure flames which their own and others corruptions have kindled That in their fiery peevish rash moods and hellish feavourish fits they have grosly abused the grace of God The departing Spirit of grace from them is a sad testimony the Dove-like Spirit dwels not in a filthy house The calm delicate tender Spirit abides not in a Whirlwind but in a sedate quiet composed soul Wrath before or in Praier and
the Spirit of Praier meet not together Tempestuous minds make sad work in Praier 'T is pittiful stuff when they are in an uproar Ungoverned passion grieves and chaseth away the Spirit of God that hath sealed meek orderly regenerate souls to the day of Redemption SECT 8. THey cannot shift the charge of open abuse of Gods grace 8 They abuse Gods grace who oppose it to necessary civilities 8. Who oppose Gods grace to necessary civilities As Christ came not to destroy but establish the Law so Grace comes not to destroy but establish civilitie it teacheth no man to be Cynick morose crabbed austere to humane order calling relation but it siveetens those bosoms wherein it dwels it hath such sweet and pure Communion with God that it knows not how to be sowre and rugged with men The gracious person may be uncivil grace never is It is a great fault and dishonor to grace in persons of grace that they do not study and practise the Scriptures civil as wel as religious Precepts and Presidents For wanâ— hereof in some persons religious strictness is loathed Gods imprudent discourteous servants are called Cynicks Clowns â—loâ—k-heads Proud ones Pharisees unfit for societie their holy profession is too strait laced and shrivel'd up that it is so dainty of giving men and women be they what they will be their just external respects I confesse it is a strong temptation to contemn them that contemn God not to honour them who dishonour God to lay their honour in the dust who cast Gods commands behind their backs However God will vindicate his name and make it glorious though the ungratefull persons of civil precedency have made it by their loose lives odious Yet sin in one is no excuse for sin in another He sinneth that abuseth his civil honour and enâ—oyments to slight loyal subjection to God and he sinneth too that denies him his lawfull honour Satan hath in the postolical times in after Ages of the Church and in our present times too spoted the beauty and weakened the power of strict Practical Religion made this a case of conscience whether Beleevers should be under Civil ties to wicked men He hath tempred some when they see their high preferments as heirs of glory contemplate their high born natuâ—es that they are born of God partakers of a divine resemblance to think themselves too great and too good to be under the observance of humane civilities an un-scriptural unchristian irrational seditious and clownish temptation Whoever they are really gracious or in pretence that oppose the grace of God to civilities among men in three things they are gross abusers of Grace 1. In civil possessions 'T is not grace but spiritual Pride Erroâ— Confusion Self-love teacheth that Lesson that a wicked man hath no right to the Creature Dominion is not founded on grace but humane consitutions and providence which shines on it and approves it if just decreeth its permission futuritie and ordereth it onely if evil for good and wise ends However be Masters of Estates and Domination never so wicked yet if they have a rightful title and possession of either 't is a graceless principle not to own them Masters Though wicked Libertines Jus Evange lieum Jas Civile Dav. in Colos that possesse and devour the creatures have no Gospel-right they have a civil right though not by the Covenant of grace yet by the compacts of men though not in capiâ—e in special Tenure in Christ the â—ead yet in the Common holâ— of Providence When gracious persons especially poorer Christians see Rich Gluttons and Drunkards know they lay on beds of Down and fare deliciously every day and question themselves as to their heavenly estate how they can be the great heires of God who have neither money in the purse nor bread in the Cupboard look on them with invidious eyes and fretting hearts and think themselves have onely right to the sweet comforts of dissolute Masters let them know this perswasion is not from grace but sinne Freat not poor yet rich Christian above what the Gold of Ophir the Indian Mines Cartloads of Jewels and most Precious Stones can make thee thou art more like Christ in Poverty than Riches What though thou art an hungry sheep feeding on bare Commons and feest fat Goats in rich Pastures prosperous wicked worldlings fatted Oxen it is for an eternal slaughter Wait a while thou shalt be removed to the rich heavenly food above When the rich at once in sinne and wealth shall be outed of their deliciousdemeans and be exposed to eternal hunger 2. In 〈◊〉 subjection 'T is vanity to thinke Mastership and Grace are equipollent None but the good must be obeyed Uspers and Right Owners Godly and Vngodly Rulers in Lawful things must be obeyed Herein the National and Domestical Tyrant binds the conscience Roman Caesars in the judgement of Christ and the Apostle Paul Mat. 22. 21. Rom. 13. and froward Masters by the counsel of the Apostle Peter 1 Pet. 2. 18. are to have subjection from their inferiours 'T is pleasant to obey the good 't is necessary to obey the bad 't is commendable to obey all If bare grace be the ground of subjection the world should not stand It would run to Anarchy and Confusion For besides that very few have grace every fanatick spirit can pretend it Saint onely a party ungrace the rest vote them as wicked pull them from the Seats of their Principalities cut throats rob estates and all under the favour of this unquiet and turbulent Principle There is no subjection to be given to wicked persons The Apostle taught a better Lesson that converted Christian servants should abide with their idolatrous heathenish Masters 1 Cor. 7. 20 21. We read of Saints in Caesars house Phil. 4. 22. Good Joseph dwelt with bad Potiphar Gen. 39. 2. and Jacob with Laban en 31. 30. Indeed none should be none may be so good servants as the good This loose humour was stirring and condemned in Calvins time He wrote against this wanton Principle The same Error hath infected our times insomuch as some servants when once turn Quakers think themselves free from subjection to their Masters pleading that they ought not to yeeld honour to men 3. In Civil Compellation We live not among Angels nor all Saints but good and bad The Kingdom of Christ is in the Kingdomes of the world Civil respects are due to men as well as religious honours to God The whole Scripture is Canonical 'T is a part of divine inspiration wee are commanded as well to be courteous as to be gracious civil treatment are not unbeseeming the strictest Saints Men may yea must have their titles according to their different orders stations conditions in the world The Appellations of Worship Honour Lordship Excellency Highnesse Majesty are no sin in themselves indeed when they come from the vain mouth naughty heart and tend to a bad end of a loose sinner they are sin to
distinguishing mercies unto thee How hast thou forgotten the Lord in numberless sins Should he cast thee out of his mind thou hadst been cast into Hell long before this O let the thoughts of thy dear Lord be precious to thee Love quickens memory let him be the dearly beloved of thy soul as thou art of his and thy memory will be the faithful treasury of his glory and thy duty SECT 4. 4. EVidence of close Abuse of Gods grace is secret acting of Heart-sinnes Close pollutions in the best hearts deny and 4 Secret acting of heart-sins is an evidence of abuse of grace oppose the savoury power of grace Scripture Records are sad experiences of a world of filth gathered together in the heart like an heap of dust a load of dung There is heart iniquitie that marrs Prayer Psal 66. 18. There are close heart Idols Ezek. 14. 3. which have too much account and adoration The heart in the time and place of solemn divine service goeth after covetousnesse Ezek. 33. 31. is the work-house where the practises of it are daily exercised 2 Pet. 2. 14. The heart is of a grosse brawny constitution Matth. 13. 15. insensible of fleshly or spirituall motions It is whorish corporally sometimes often spiritually had rather lye in an earthy yea sometimes an hellish than heavenly bed of Loves 'T is often the complaint of serious gracious spirits when their lips are pure their hearts are unclean when their language is heavenly their spirits are earthly Aliud corde prementes aliud ore promentes O the sighs the tears that are the issues of spiritual observing eyes when they turn inwards and behold defiling Pride Passions Dumb sins Abominable impurities yea which aggravates inward wickedness in pious soules even in cleansing times and means Hearing Praying Humbling houres so that were hearts transparent and their hideous filthiness exposed to Fenestrata pâ—ctora common view the Readers of bosom wickednesse would say Religious minds were not Gods Temples but the Devils Synagogues not the sweet Repositaries of the Holy Spirit but the Augaean Stables of the unclean How filthy is the scent of holy mens impure soules to their heavenly acute smell They are weary of their lives in their right sense when they see such close wickednesse to wrong the Grace of God but that there is â— discerning eye and loathing spirit of this filthy sink of sin all werâ— naught and all profession a delusion O Christian wouldst thou load thine heart with the sight and sense of those ugly hellish characters thy spirituall Lyncaean eyes behold see the vilenesse of it in a parable A King intirely affectionate to his Subjects his favourites especially would be honoured every where but especially in his Court what affronts do his ennobled and promocreatures put upon him who although they do not make him vile in the streets yet before his face pollute his chamber with mire and dirt yea spit in his face The King of Glory loving to all deserves every ones highest respects his favourites especially though the world wallowing in wickednesse abuse him he should not be wronged where he keepes his Court what affronts do his ennobled new creatures do to him who though they do not make him vile in the open streets of publick scandall yet they pollute the heart his chamber with the mire and Triâ—linium Dei. dirt of filthy sins yea spit on the fair face of his Grace by secret presumptions O infinite mercy compassion and condescension that the great God jealous of the State and Glory of his Majesty seeing his Mansion house so abused will yet vouchsafe to call it his and to dwell in it SECT V. 5. EVidence of close Abuse of Gods Grace is adventuring 5 Adventuring on lesser sins is an abuse of Grace on lesser sins Grace is that Wisdome that is from above without partiality in its Heavenly Executions will spare no sins fat and lean must all be a Sacrifice to its sword great and small like all the Egyptians in the Sea must perish it hath no reseâ—ves of cruell pitty sayes of all sins as Jehu of all the Worshippers of Baal Let none of them live 2 King 10. 20. Hypocrisy speaks like that hypocrite Saul spare some O Christian t is thy wanton indulgence when thou sparest any little it may be doest thou thinke when the flattering old man sayes spare this and this sin it is as if he should say damn thou soul little sins like little poyson being of a killing nature as well as greater that of Chrysostome is true experience He that a little is carried away by his carnall Lust will be a greater Revolter his Qui parum cupiditate abreptus discesserit multum etiam procedens abscedit Quamobrem cave parum hoc non est parum sed fere totum Chrysostom Counsell is safe wherefore sayes he take heed this little is not little it is almost all Sins motion is down hill motion like the stone when it begins a little to fall it still falls he that goeth one mile with his Lust and the Devill will go two ten twenty knowes not when to stop a little allowed weaknesse soon growes to allowed wickednesse what enemies are we to Grace and our own Soules when in the just day of its vengeance we will secure little sins say we not as Lot of Zoar is it not a little one and my Soule shall live Gen. 19. 20. This sin is a little one a Saints infirmity my Soule shall live how do we practically indent with God that his gracious Pattents should be securities for little sins Well were it if these had not too liberall allowances protections and Respect When I bow said Naaman in the Carnis nostra securitas infirmitatem primam ad pecca tum viaÌ„ sacit postea obdurat animam prava voluntate house of Rimmon in this thing the Lord pardon thy Servant 2 King 5. 18. So when we yeild subjection to little sins in these things there is scarce doubt the Lord will pardon his servants when we protect the least sins how do we forget that command Cast away all your transgressions Ezeck 18. 31. And what in us layes cast our selves out of mercies Protection Repentance must be as universall as Remission that Grace that pardons purgeth all sin though all sins are not equall yet all are mortall in their nature a little sin as well as a little needle sticking in the heatt is deadly vain thoughts idle words deadnesse of heart formality in duties foolish jesting petty oathes with many such sins of course though little sins in common repute by many Minima vocat ex sensu hominim nihil minutum de quo praecipere dignatus est coelestis Legislator Marl in loc thought no sins yet like little Toads and serpents spit poyson on the Soule we read indeed of least Commandements Matth. 5. 19. But it is in mens opinions not their own nature No command is little that hath
there are the professions and convictions of a Sainâ— only not the life of a Saint there is no growth How dost thou wrong the stock God hath put into thine hand when not improved Thy little increase I will not say speaks thee no Christian it doth a Dwarf in Christianity There is some great fault in nature that living Dwarfs grow not Surely there is some great fault in profession that Christian Dwarfs grow not as others do Gods Talents are not to be hidden in a Napkin He looks to Dominus suae pecuniae quaerit usuram ut intelligamus dominum donrraÌ„ suorum exercitationem postulare bonarum actionum tributum ex iis exigere Ambr. receive his own with Vsury Luke 19. 20. It was the fault God charged upon Sardis The practise and profession of godlynesse in sundry of her members was ready to die Rev. 3. 2. A Christian is a Tradesman his dealing lies in heavenly commodities God intrusts some with a large stock of Knowledge and Memory heavenly Instructions of the Word and Motions of the Spirit Visions of his Love Where he gives he expects much and takes it ill his rich Merchants in a fair estate should trifle anâ— peddle and bring him in a smaller Revenue of glory than meanly gifted but more faithfull Trustees of his Goodnesse Cum augentur dona rationes etiam crescunt donorum Greg. Mag. Will not Merchants blame their Factors if neglecting their gaining opportunities their Estate increase not How may the Lord blame the professed Factors for his name in the world if they prove negligent in heavenly proficiencies SECT 11. 11. 11 Pride and desire of preheminence is an evidence of the abuse of grace EVidence of close abuse of Gods grace is Pride and desire of Preheminence Outward and inward Riches both puff up Charge the rich of the world they be not high minded 1 Tim. 6. 19. Be not high minded Rom. 11. 20. It is the Apostles Dehortation and Caution of the Gentiles excelling the Jews in means of grace It was the Corinthians carnal wantonness their parts were abused to puffing up and vain-glory 1 Cor. 4. 6. 7. The Apostle reproved their windy puffing humour 1 Cor. 5. 2. Precedencie in gifts puffed up one against another Gravissima ironia Dicks This vanity of swelling preheminence the Apostle derided Ye are full and reign as Kings 1 Cor. 4. 8. Your common Indowments have made you happy How poysonous is our nature that envenoms the best things How doth it turn shining Excellencies in gifts and graces into prevailing Temptations to scisme and contempt of inferiour endowments yea to darken the glory of God in a lesser Starre because a greater out-shines it It is the mischief of spiritual Pride it either over-magnifies or vilifies Gods gifts It idolizeth one and debaseth another is an unjust Judge of Gods gifts It saith one Christian hath more than he hath another lesse than he hath Yea this evil comes of it that the bestower of different gifts and graces is abused Whoso mocketh the poor reproacheth his Maker Prov. 17. 5. He that reproacheth the poor Christian in gifts and graces reproacheth his maker such a one he is a poor Preacher though an holy sound one will you hear him such a one prayes poorly hath poor lean braines a silly soul though a precious Saint and so is slighted a no body a common Abuse of God and grace and gracious spirits discovered by high-flown Christians whose fancy runs before their judgement The abasing of some of loâ—er stature than others is an Interpretative abuse of God The Lord rejoyceth in all his works Psal 104. 31. They are all in wisdom Psal 9. 1. He seeth they are very good as they come out of his pure creating hands Gen. 1. 31. And he hath a sweet delightful complacencie in them all But cursed spiritual Pride is all for superlatives and singularities rejoyceth and triumphs in the Arrogantia honoris pedissequa Salvian chiefest works of the Spirit Take heed if when God honoureth thee above others Pride turn not his glory into shame Arrogance saith one is the Lacquey of Honour but Humility the Preservative Hast thou Eminence suspect and tremble at Self-conceit In opere misericordiae facit cordis superbiam pullulare Fulgent ad Probam Ep. 3. Satan knoweth how to make Pride of heart grow out of works of Mercy words of Piety tears of Humility This stinking weed grows out of the best soyl 'T is good to prick this bladder by these thoughts God resists the proud Jam. 4. 6. Sets himself against them like a fierce mighty enemy in battel array He scatters the proud in the imagination of their hearts Luk. 1. 51. Wherein they deal proudly he is above them Exod. 14. 11 They are an abomination to him Prov. 16. 5. Are in the high road to destruction Prov. 16. 18. I have heard it was the confession of a proud Professor yet to seeming a peereless meek one of a very haughty spirit that the Lord suffered him to fall into wofull scandal to the reproach of his name and the Gospel to punish his Pride God gives grace to the Humble In Christ there was a Fulnesse of Grace and Eminence of Humilitie This rare shining grace is the Ornament and will be the Improvement of Grace SECT 12. 12. EVidence of close Abuse of Gods grace is declining Hardship 12. Declining hardship in the practise of Religion is an abuse of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it black and blew in the practise of Religion Christianity is a Warfare Christ the Captain of Salvation Every true Christian is a Souldier by profession 2 Tim. 2. 3. The spiritual as well as the civil Souldier must endure Hardship Paul a great Leader in this heavenly War was a man of sufferings * beat down his body 1 Cor. 9. 27. did bear in his body the marks of the Lord Jesus Gal. 6. 17. Grace inables to indure hardship 'T is the effeminate wantonnesse of corrupt nature if in Christian profession it can have beds of Down full Tables glorious Apparel sweet Pleasures to swim in securities from pain and losses Christ is allowed but when the Doctrine of the Cross and owning the hated truths of the Gospel brings persecution affliction call for Mortification the subtle self-preserving Old man can make a politick retreat out of dirty Lanes into the flowry Meadows and leave the hardship of flesh-curbing self-denying and pleasure-renouncing holy discipline for worldly gain and delights We can think and talk of the grace of â—â— but where is its stout masculine virtue to be found among us It is with much adoe and great regreat to suffer the exercises of Religion to injure us to Master the sensitive appetite in Fasting Watching Cold Hunger The
Reason and Practise of Philosophy hath more kept under the senses delights and demands and governed Ad fugiendas molestias in geniosa caro Marlorat passions than the grace of Christianity in many delicate Gospellers How highly dishonorable is this to Gods grace that it should doe lesse than Moral reason The sad difference lies not in the eminence of Reason and impotence of Grace but the wantonness of those persons that weakens its power oppose its counsels and commands and disgrace its glory The wisdom of the flesh is over-ingenuous to decline trouble and at every tryal of enduring hardnesse in the wayes of godlyness saith spare thy selfe consult thine ease This severe rigour is more than needs SECT 13. 13. EVidence of close Abuse of Gods grace is neglect of daily Neglect of dayly repentance is an evidence of abuse of grace Repentance The best of men renew sin every day and sin renewed guilt reneweth and the daily renewing of guilt should necessitate a sense of daily pardon and repentance But as Jezabel repented not when she had space of repentance so too many careless Christians that daily sin omit their daily serious repentance When sensualities have had too much indulgence unmortified lusts their provisions head-strong blind passions their reins and violent careers when the Spirit in rellishing creature sweetnesses hath been out of tast of heavenly things when close wickedness hath been acted when sad estrangements from God cold barren formalities have been the bane of holy duties many indecencies impieties and ingratitudes call for rent hearts broken spirits sorrowful confessions loathing detestatiousâ— and weeping eys how hath the daily discipline of repentance even by them that have the seed of repentance sown in Habeto codicem conscietiam suam scribe quotidiana peccata antequam veniat somnus reminiscere peccata tua Siquid boni fecisti gratias age siquid mali de caetero ne facias judicium facito tibimetipsi terribile Chrysost their hearts been carelesly neglected This sadly comes to pass through the want of daily registring our sin in the book of conscience and reading them over before wee sleep a sorrowfull sense of them suing out a pardon self-displasensâ—e and abhorrence and earnest begging power to repent 'T is good counsel Chrysostome gives Say O soul we have spent the day what good is done what evil is committed what good soever thou hast done give God the praise whatsoever evil do so no more Passe a terrible judgement on thy self Too many dayes have passed over Christians of strict profession without observing bewailing repenting of their sins The Sun hath often gone down upon much wrath worldlyness hypocrisie the body hath had its rest before the soul its cure of daily sins It was Pauls holy jealousâ—e of his over-loose Corinthians I fear said he lest when I come my God will humble me among you and shall bewall many that have not repented of their lasciviousness 2 Cor. 12. 21. This godly suspition is very needfull for the best of men lest those daily sinnes carnal Libertinism betrayes them to should lye upon them unpardoned and unrepented of Happy are they whose tender inlightned watchfull spirits are a constant day-book to note down and read the disorders of the heart tongue and life in Parum est semel putasse saepe putanduÌ„ est imo semper quod putari o-â— porteat si non dissimulas invenis Bern. sad convincing characters and by the hand of Faith take the blood of sprinkling as a sponge to blot them out and resent them with dayly hatred confession and godly sorrow working repentance It is otherwise with wanton lusts in the best hearts than with ranke luxuriant Vines These need not alwaies to be pruned those need not onely frequent but constant prunings of Mortifying grace Often reckoning we say makes long friends Repentance the more frequent the more easie and effectual will at once be the peace and comfort of the Spirit prevent much carnal wantonnesse shew the power of grace and fit us to live and dye CHAP. XII Containing an use of Caution THE Symptomes of this too common spiritual disease Use 4 for caution depraving the Grace of God being layd downe both in the grosse and close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning indications thereof it will next be needfull to lay down some cautions touching the grosse Abuse of Gods Grace concerning the close wronging of it and touching the differences between the injuring of Gods Grace in a Regenerate and Unregenerate person though this sin be in all it is not alike in every one This sin is in the present fruits of it more hainous and in the event more perilous to some then others The next use then will be the fourth in order Caution 1. To them who grosly 2. To them who clofely Abuse Gods Grace 1. To them who are grosse abusers of Gods Grace let them hearken to four things SECT 1. BEware that you put not off the triall of turning the Grace of Beware thou put not off the tryall of turning the gâ—ace of God into wantonnesse God into Wantonnesse too many are hardned in their apparent indignities to the Grace of God by delaying the tryall as diseased persons put off inquiry into their mortall diseases and carelesse Stewards their loose carriages their unfaithfull squandring away their Lords goods spend-thrift Tradesmen the cracle Estates yet though the open loose doctrinall and practicall enemies of Gods Grace never try themselves whether they have evidently turned the Gospel Antidotes into poyson and in open hostility opposed that Grace they seemed to own yet God tryes them every moment possibly Reader thou art the grosse profaner of Gods Grace if thou canst hardly be perswaded thou art such a notorious Libertine as indeed thou art I beseech thee take some paines with thine owne precious soul that this dreadfull stain and guilt may be purged and pardoned O that I could on my knees passionately begg it at the Throne of Grace that thou wouldst see the foule ugly countenance of thy notorious loose heart and life in the large glasse set before thee I beseech thee in the name of the Lord Jesus for Gods sake whose Grace thou hast depraved for Christs sake who so dearely bought Grace thou hast despised for the Spirits sake whose gracious motions thou hast resisted for the Gospel sake whose gracious Call thou hast refused for thy Soules sake which will infallibly be damned if thou dost not repent of thy most evident Abuse of Grace Study the eleven Sections of the tenth Chapter of this Treatise read them not over slightly mingle them fortifie them with Faith that they are reall Truths never leave questioning thy Soule Thus Soule Art not thou guilty is not this charge drawn up against thee O thou art guilty thou art guilty Art thou cast in the Court of Conscience for a wicked wanton Libertine Then further I intreat thee never leave the sad thoughts of thy
between him and Barnabas discovered therein some distemper Barnabas would have had Mark go with Paul to visit the Brethren in every City where they had Preached the Word but Paul refused his Company and the contention was sharp between them Acts 15. 39. there was a Paroxism a bitter fit between them These golden Cisterns Paul and Barnabas that were wont to send out sweet Waters now sent out bitter Barnabas a Son of Consolation was in too hot contention Paul a man of meeknesse sweetnesse gentlenesse whose tongue usually dropt as the Honey-comb now breathed gall Follow the eminentest of Saints in some things you will wrong the grace of God 'T is one of Satans perswasive wiles Do you not see such choice servants of God speak and do such things use such Fashions and worldly delights No danger in this and that Dish they are your Tasters If the Gestures words and actions of the best be well weighed in the ballance of the Sanctuary they will sometimes be found too light too wanton So the Thessalonians were examples to all the Believers in Macedonia and Achaia 1 Thess 1. 7. not in everything but in their successful sound of the Gospel-Trumpet ver 8. and in their eminent reforming-faith turning them from Idols unto God but examine some of these Converts in other things and they were to be declined not followed We hear there are some that walk among you disorderly working not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidâ—â—â— pro sactitate venditant Marlo Verisimile est hoc fucorum genus quoddaÌ„ fuisse otiosâ— monachatus semen Marl. Vt hin c consolemar non ut vitiis nostris patrocinemur at all but are busie-bodies 2 Thess 3. 13. Workers round about as the word imports the round of whose life was to carry tales discontented at their condition living on others Purses casting off industry in their particular Calling accounting their idlenesse holinesse and under pretence of the Gospel like the late upstart Sect and obedience to the spirit living lazily Now did Satan lay the seed of idle Monasteries under colour of heavenly conversation laying by earthly Callings and Relations The best of men are no Adaequate rule of life Their fairest Copies have some blurs Their face of conversation like the Moons hath some sports Their infirmities are to comfort the disconsolate in their falls not to Patronize the least presumption 2. Not others good opinion The most acute Christian cannot look into thy heart and see all the wanton pranks there that prove hidden Libertinism Thou maist have a serious accurate out-side and a loose inside be like some Houses fair without but sluttish within After they that see thee judge thee exact thou hast no reason to rest in their charity when thy conscience either doth or may tell thee thou hast a filthy heart Besides beholders of thee may be unfaithful and to please thee displease God see wantonness in thee and either bury it in silence or cover it with flattery and bely their opinion of thee praise thee strict when they know thee loose and be a false glass to represent thine outward ill behavior either through cowardize or advantage Others good opinion is no true rule to judge of wantonness in the matters of grace 3. Not the judgement of thine own heart It is deceitful and not more dangerous then foolish to rest in it What wise man will trust in a common infamous Knave The old man in the best of men is a Wanton and Impostor It will call wickedness Saint-ship loosnesse strictnesse deformity beauty confusion order distemper health the flesh the spirit delusions of Satan the impulses of the holy Spirit 'T is easie and frequent to misconster loose passion zeal and self-glory for Gods glory In judging the abuses of Gods grace lean not to thine own understanding measure all by the golden line of the Sanctuary SECT 7. 3. AFter the sweetest taste of Gods grace fear the danger of 7. Beware of security wantonnesse Beware of security after inward Tranquility After Aaron and the Israelites had pleased and filled themselves at their Idolatrous Feast they plaid the Wantons They sat down to eat and drink and rose up to play Exod. 12. 6. It is too sad experience after the Israel of God have pleased and refreshed themselves in Gospel-feasts they play the Wantons betray their nakedness intemperately frolick about the Creatures leap over Gospel-hedges are irregular in lawful things yea sometimes adventure on unlawful and all Cum Privilegio under the favorable allowance of sweet grace Thus the Corinthians promoted in Temporals and Spirituals rich in goods gifts and conceited graces when full and reigning as Kings played the Wantons in haughty puffings in vain-glorious boastings in crying up some in decrying others I am of Paul I am of Apollos Are ye not carnal 1 Cor. 4. v. 6 7 18 19. 1 Cor. 3 3 4. I shall not cast such dirt on the fair face of grace nor so asperse the Generation of the Righteous as to say or stain my soul with such a thought that the abuse of grace is the lesson Grace teacheth 'T is denying not fulfilling worldly Lusts which grace teacheth Libertinism is a Bastard Issue laid at the door of Grace which it neither can nor will father The Generation of the righteous as such shut the doors unto but open not to wanton enticements Loosnesse from Gospel-Principles and against them is the fruit of the flesh nor the spirit SECT 8. 4. BE not content with a slight humiliation for close abuse 8. Be not content with a slight humiliation for close abuse of Gods grace When Moses told the Israelites of their murmuring against God despising Canaans pleasant Land and wanton whoredomes Numb 14. 27 31 33. They mourned greatly 39. In the sense of Gods wrath so christian when thou readest over the forementioned symptomes of lesse discerned though abominable wrongs of Gods grace mourne greatly for them If the Apostle Paul that could not openly be charged with common abusing grace that felt the inward ordinary power of it in his soule that found in sweet experience the grace of God was not in vain 1 Cor. 15. 10. that exercised a conscience void of offence to God and man yet in passionate exclamation cryed out O wretched man for the remaines of sin which the glorious Non leviter frigide fed â—nagno cum sensu Peter grace of God kept under and still abated what cause O beleevers have you not in light transient touches of greif but abiding sorrowes to bewaile the close indignities you have put upon the grace of god CHAP. XIII Shewing the Difference between wronging the Grace of God in the regenerate and unregenerate CAution is touching the difference betweene the Cant. 3. Touching the difference between the wronging of Gods Grace in the Regenerate and unregenerate wronging of Gods grace in the regenerate and unregenerate think not that the spot of Godschildren and the Devils is
alike as the same disease is in severall persons bâ—â— not in the same manner degree and event so the same sinne Abuse of Grace is exceedingly divertified in gracious and ungodly persons the difference lyes in five things SECT 1. 1. DIfference The Abuse of Gods Grace in a child of God 1. Sect. The abuse of Gods grace in a child of God is from the regenerate part is only from the unregenerate part that is kept under by the prevailing dominion of grace so that though the corrupt part make suddaine frequent and sad captivating spoiling invasions as a Tyrant yet it reignes not as a King Indeed carnall Lust in a gracious Soule with vehement hostility and fury doth set upon the law of God and the pious will in which respect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle giveth it two titles calling its Tyranicall Government a Rebelling and captivating Law Rom. 7. 23. Whereby its fierce rage and hot assaults are expressed yet in the same soule dwelleth as well a King as a Tyrant and as a Puissant King often beats down and at length quite ruines the forces of a Tyrant so doth the sweet and mighty government of grace keep under weaken and in conclusion quite destroy the Tyranny of Corruption The Denomination followeth the better part Ye are under Grace Rom. 6. 14. T is spoken of the holy Romans who yet had the onsets and reliques of sin because the Abuse of grace is not the off-spring of grace but sin the humble christian injurious to Gods grace may say with the Apostle Not I but sin that dwells in me Asserit se non id facere quod non totus id saciat Pius quantuÌ„vis labitur tamen ex animo legem Dei non violat Pet. Mart. Securitas in gradibusexcellentibus est impiorum In gradibus remistis timoris dei quaedam remissio cadit in fillios Dei Sancti concupiscentur vim experiuntur carnates vero peâ— illam totâ— rotantur Sub Satana principatu totum naturam occupat coruptio Calv. Rom. 7. 17. Paul said not he because not wholy he sayd one we may say not cheife he as he was gracious and grace was commander in cheife he sinned not so against God but as corruption was in him like a lurking secret traytor in a garrison But the Abuse of grace in a child of the Devill is from totall unregeneracy the full Raign of corruption grace hath no part in him to enter a Protest and to oppose the wrongs of grace the whole man freely and fully resignes up the keyes to loose wanton lusts the agreement is full like a Kingdomes where the King and Subjects are all of a mind the wholy carnall yeild their Members servants to uncleannesse and iniquity Rom. 6. 19. Yea their hearts They set their heart on their iniquity Hos 4. 8. Their heart is fully set to do evill Eccles 8. 12. Full of evill Eccl. 9. 7. Why hath Satan filled thy heart Act. 5. 3. The whole world lyes in wickednesse 1 Joh. 5. 19. It is in spirituall as in corporall diseases One mans sicknesse is from the blood in part corrupt when the main masse is pure anothers sicknesse is from the blood wholy corrupt when the whole Masse is infected A child of God hath this disease of wronging grace from a corrupt part when the main is sound achild of the Devill wrongs grace wholy corrupt heart when the whole Masse is defiled SECT 2. 2. DIfference A gracious man abuseth grace and is deeply 2 Though a gracious man abuse grace yet he is deeply humbled for it humbled for it David Hezekiah Peter abused it and it cost them bitter mourning and tears A gracelesse person wrongs grace and is hardened in it grieves not for it Jer. 5. 3. It troubles him not though he sin freely and fully upon the score of grace It is in this case as it is with two children one is a towardly melting child that hath wronged his dear Parents and being convinced of it thus cries out O wretch that I was what have I done I have abused my dear Father that hath cared for me maintained me brought me me up instructed me with tears Ah vile creature I wronged my Mother my dear Mother that bare me that travelled in pains for me that mourned over me that had bowels yearning on mee that thought nothing too much for me Another child crosse stubborn careless wrongs his Parents knowsit but without a sigh a tear never layes it to heart So it is with a soft-hearted melting spirited child of God he looks over all the Indignities and Indecencies against his deare Lord with a loaden heart and weeping eyes But a rocky Adamantine child of the Devil loads the Lord with dayly abuses and mournes not under it SECT 3. 3. DIfference A servant of God that wrongs grace watcheth 3 A child of God watcheth over his heart his heart Luke 11. 37. is the happy one that is found watching he hath his eyes in his head to see the like dangers Eccles 2. 14. and prevent them But a servant of sinne abuseth grace and his reigning lusts may doe it as often as they please he notes it not nor cares to doe it Sleep not as doe others but watch and be sober 1 Thes 5. 6. Strongly implying the servants Inebriantur omnis generis concupiscenti is in peceatis suis absoporantur Muscul of sinne are wantons but like men in a deep sleep watch it not The difference is here as in two servants The one over saucy and loose hath abused his loving Master seeth his error watcheth over his heart lest he doe so again the other disrespectfull and stubbornly wilful hath once and again wronged his goodness and watcheth not his heart and temptations but carelesly perseveres in abuses Such is the disagreement between a servant of God and sin in the injury of grace SECT 4. 4. DIfference A Regenerate man abuseth the grace of God doth it lesse and lesse He finds power from grace to 4 A Regenerate man abuseth grace lesse and less Manton on James honour grace more than formerly The spirit lusteth to envy but he giveth more grace Jam. 4. 6. So that the renewed Christian is not carried by the old envious spirit that dwels in him but by a more gracious spirit given unto him The old affronts to grace passe away and new respects and subjections to it are afforded 2 Cor. 5. When a real convert by and to the grace of God hath seen what dishonours he hath put upon grace then he sayes it is sufficient yea too much that I have walked in wantonness lusts excess of ryot 1 Pet. 4. 3 4. I dare do so no more Take this as a sure evidence of the truth of grace He that is convinced of abusing it will get power over it and be less in it But now an unregenerate man abuseth the grace of God and doth it more and more He that is unjust
and filthy will be so still Rev. 22. 11. ye will revolt more and more Isa 1. 5. Evil men under the Abuse of grace will wax worse and worse 2 Tim. 3. 13. and under the form of godlyness increase the power of wickedness 2 Tim. 3. 5. continue in sinne because grace abounds Rom. 6. 1. It is here also as it is with two men that abuse their friends One doth it and seeth the ungrateful disingenuitie of it and mends the fault another doth it and loads his dear friend with more disgraceful insolencies So a gracious man wrongs his best friend Jesus Christ and sayes of his abuses as Ephraim of his Idols what have I to doe any more with them A gracelesse Professor wrongs the Lord Jesus his owned friend and multiplyes still ungratefull injuries SECT 5. 5. DIfference A real Christian wrongs Gods grace and as 5 A Regenerate repents and is pardoned it is repented of so it is pardoned This iniquity proves not his ruin There is pardoning grace for the abuses of pardoning grace The blood of Christ washes away beleevers wanton abuses of the blood of Christ Gospel grace like the Sun blots out the thin and thick clouds of sin A pretended Christian wrongs Gods grace and as he hath no repentance so no pardon He is not cleansed by the blood of sprinkling that hath been without ceasing and remorse abused by a prophane wanton heart and loose life The contrary events of Abusing Gods grace are like the different issue of two Subjects abusing their King The one doth it is humbled for it accepted and pardoned the other doth it is hardned rejected and hanged Be vailed pardoned Abuses of grace hinders not heirs of glory from their eternal Inheritance Unreformed wrongs of grace in vessels of wrath not blotted out by the blood of Christ will cast them into hell CHAP. XIV Containing an Vse of Exhortation 5. VSe is Exhortation in these things Observe the Use 5 for Exhortation helps to escape this great sin the Abuse of Gods grace Blesse God for Perservation Be alwaies jealous of the sin long for a riddance from it and joy in the hope of it SECT 1. 1. LEarn of the gracious and precious heart and life of Jesus Christ 1. Learne of the gracious and precious heart life of Jesus Chr. Fulnesse of grace dwelt personally in him Hee never in the least playd the wanton with his Fathers grace sought not himself in pleasing his own will nor glory had nothing of the loose spirit of the world in him was not taken with its empty pomps ever went about doing good Acts 10. 38. was his Father and his Churches faithful servant Isa 42. 1. busie in saving work while in the flesh Luk. 2. 49. wrought by did not idle and play away his light Joh. 9. 4. was solid weighty serious in all his affaires with God and men To bee still writing after his fair copy would mend the loose Errata of Christains lives 'T is the Apostles counsel Let us walk decently as in the day not in rioting and drunkenness not in chambering and wantonness Rom. 13. 13. If it be said how the next words shew But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill it in the lusts thereof v. 14. Christ is two waies put on By Justification when the chief Robe of his imputed Righteousnesse is put on and by Imitation when the Garments of his communicable graces are put on Put on as the Elect of God bowels of mercy kindness c. Col. 3. 12. Did wee learn the truth as it is in Jesus and trace the steps of his Faithfulnesse Zeal Meekness Humility Heavenly mindedness Divine communion Self-denial Spiritualitie we neither should nor could be such wantons with the Gospel as our loose spirits tempt us to doe Christian set before thee the heavenly purity gravitie soliditie of the Lord Jesus it will awe thy daring insolent spirit What is Christianity but a transcript from the original copy Jesus Christ Should not servants that goe in their Masters Livery doe his work Really put on the cloaths of Heaven and thou wilt not do the work of Hell What an horrid incongruitie is it to pretend to be like Christ and act like the Devil The lazy Philosopher talked of virtue but did it not and the lazy Christian can discourse of the grace of Christ and Quid inter se simile habeat Philosophus Christianus Graeciae discipulus caeli Tertul. in Apolog c. 46. act it not As the Greeks professed Philosophy so doe Libertines Christianity The real imitation of Jesus Christ would be a prevention of loosenesse These daily thoughts would do well I am a professed Disciple of Christ Did he think as I think Reason as I doe Were his affections like mine Did such words come from his mouth Were such designs driven by him SECT 2. 2. HElp is a cleansed purged heart Legal pollutions the 2 A cleansed purged heare is a special help to avoid abusing of the grace of God Types of Moral debarred from serving the holy God An impure heart serves not God but abuseth him The purging of the conscience from dead works and serving the living God are put together As well may a dead man ferve a living Prince as a polluted heart with dead works serve the living God To the pure all things are pure to the impure all things are in their use impure Tit. 1. 15. An impure heart makes an impure use of the holy God his Prayers Confessions Confidences Hopes are impure whose heart is so Cleanse your hearts said James then draw nigh to God Jam. 4. 8. It is with a pure heart as with a pure fountain it will work out mire and dirt It is with a clean heart as with a clean stomack it turns good meat into nourishment not ill huniour Christian purge thy heart by the wholsome working Physâ—ck of Gods grace of self-love worldly lusts voluptuousness covetous proud filthy desires vain-glory vanity of mind folly caâ—nal securitie and then wholsome meat the food of blessed Angels will not accidentally prove as hurtful to thee as the carrion food of Devils 'T is a sweet truth Beleeveâ—s draw nigh Absque cruore domini nemo appropinquat Deo Hier. to God by the blood of Christ Ephes 2. 13. Without a bloody skreen God would be a consuming fire to every sinner for the least sin But what doth the impure unwashen heart coâ—nt of the blood of the Covenant but as an unholy thing Heb. 10. 29. when not used in a way of gracious cleansing but emboldning allowance of sinne A cleansed heart will neither prophane the blood spirit nor word of Christ SECT 3. 3. HElp is the fear of God It is a Soveraign remedy against all 3 The fear of God is a help against abuse of Grace Religio esse non potest ubi â—imor nullus Lact. filthâ—nesse of the flesh spirit
2 Cor. 7. It beats off satans insinuations to wanton Thoughts Reasonings Glances â—ffections Joseph would not hearken to his wanton Mistris Shall I commit this great wickednesse and sinne against God overcame the loose temptation Gen. 39. 9. When the flesh grows wanton as it is ever apt to doe it is good to look upon the sad monuments of Gods wrath his judgments and so to hedge up sinnes way with thornes David made this holy use of them My flesh trembleth for fear of thee and I am afraid of thy judgements Ps 119. 120. Judicia Dei â—ncutiunt salutarem pavotem Amesius They cast a saving fear on pious minds that teach to decline rainous sinnes Gods fear is like a stout faithful Porter that will not suffer the Kings Enemies to come within his Court-Like a resolute Steward that suppresseth loose misrule within his House These wanton Professors in the Text wanted the fear of God They feasted without fear v. 12 and they ungraciously abused the grace of God Till men that have banished the fear of God out of their hearts entertain it they will never mend their loose hearts and lives Christian when thou art tempted to abuse Gods grace or either in a grosse or close way Timor emendaotor Acerrimus Plinius secundus set the fear of God before thee and say with thy self The Lord seeth me now wronging his grace by praying for that grace I care not for I cannot abide to see in another by sheltering injustice under his grace by shamelesnesse in the sense of acknowledged sins by insensiblenesse of others sufferings by unimproving the talents of his gifts and graces Shall I not be afraid to wrong the grace of God in his presence Are not Kings Favorites afraid to abuse his goodnesse in his presence and good children afraid to be saucy in their Parents eyes wantonnesse and the holy fear of God are inconsistent We never are boldly irreverent but loosnesse ensues it The fear of God in the heart will not allow departure from him SECT 4. 4. HElp is the Christian watch It is a great advantage to holy 4. Christian watchfulness is a help against abuse of Grace Admodum pertinenter conjungit vigilantiam sobrietatem Musc Miles in exenbiis Saluti insidiosissime adversatur Muse Contine lingua meam intra cancellos ne effetiat verba indigna Pelican sobriety that it keeps from wantonnesse both in worldly and Spiritual things Watch and be sober 1 Thess 5. 6. Vigilance and Sobriety Drunkennesse and Sleeping are fitly joyned Tenebrarum Cives The dark Citizens of Satans Kingdom sleep in stupidity of Spirit incogitancy madnesse and security and then they are drunk with carnal Lusts Affections Delights Covetousness Pride and Passion whereas a perpetual watchful minde like a Soldier in duty would prevent that loosnesse that exposeth to the enemy The watchful adversary soon surprizeth the riotous drouzy Souldier in his Quarters and observing Satan the loose sleepy Professor The wanton Tongue needs a watch lest it vent indecent Impieties and Impurities Set a watch O Lord before my mouth keep the door of my lips Psal 141. 3. The wanton ear needs a watch lest from a diseased itch not enduring sound Doctrine it turn from the truth to fables watch against this t is Pauls counsel to Timothy 2 Tim. 4. 3 4 5. Delicate itching ears must have scratching Doctrine Prurientes aures delectantur â—benignâ sca patione Matl Significat non modo fastidium sanae doctrinae sedodium Maâ—lorat to please carnal Lusts and hereby sound truth is loathed and contemned It is the common bane of Sermons Humor not Health carries away the credit And loose Appetites are more for delicate sauce then wholsome food Not the goodness but the newnesse and finenesse of the Diet and Cook is regarded The wanton eye needs watching lest it be a Casement to let in Vanity I made a Covenant with mine eyes why then should I think upon a maid Job 31. 1. much lesse on anothers Wife to tempt to wanton lust I bridled mine eyes that it should neither Oculos froena vit ne aspicerit vel quod peccalum foret vel ad peccandum illiceret Mercerus ther behold sin nor the baits of sin The wanton heart needs watching without this inward guard the outward watch of the senses is in vain A loose heart is so ingenuous it can shape the Idaea's of wickednesse The prophane heart of a blinde man may burn in lust while the outward doors are lockt and barr'd the unguarded Chambers of the heart may be lascivious Sound Christianity is severe and difficult it alloweth no sleeping mindes in secure sinning in worldly ensnarements in injuries to the Gospel That sleep that chains up the senses must not close Debent omnes etiam pii cum dormiant oculis corde vigilare Cypr. de Orat. Dom. up the eyes of the minde The heart may be carnally and spiritually wanton when the Body sleeps ' â— is good to pray that spiritual wickedness may not act in natures sleep Noisome dreams secret impurities are the issues of Original sin and Satans injections Keep a strict watch against the filthinesse of the flesh and spirit The resolved vigilant Steward prevents much loose disorder in the Family and the resolved watchful Christian in his soul SECT 5. 5. HElp is Prayer in the Holy Chost Praying always was 5 Prayer in the Holy Ghost is a special help against the abuse of grace Oratio flagellum Diaboli Christs remedy against the wanton excesses of the world Luke 21. 36. It is good against Libertinism in the Church It casts out the unclean Spirit Matth. 17. 21. It will cast out unclean temptation Pray that you enter not into it that neither you tempt temptation nor temptation tempt you To pray wantonly or through wantonness not to pray at all is the ready way to open the door to all lasciviousness of flesh and spirit Fit it is that he perish under loose temptation that either slightly or not at all seeks for a defence our continual help in Grace No wonder we have it not when we ask it not or amiss The Apostle Jude propounded it as safe soveraign counsel to avoid the wantons in the Text But you beloved praying in the Holy Ghost c. Set Grace awork in Divine Holy Prayer Run to your strong hold Gods grace is able to keep you from the abuses of it It was Davids practice uphold me according to thy Word Psalm 119. 116. Hold me up and I shall be safe 117. I flie unto thee Psalm 143. 9. Turn away mine eyes from beholding vanity Psalm 119. 37. Incline not mine heart to covetousness v. 36. SECT 6. 6. HElp is walking in the Spirit a safe Direction Walk 6 Walking in the spirit is an help against the abusing of grace in the Spirit and ye shall not fulfil the lusts of the flesh Gal. 5. 16. To be spiritually minded is life Rom. 8. ye
purified your heart by the spirit 1 Pet. 1. 22. The spirit mortifieth the deeds of the body Rom. 8. 13. Let us walk in the spirit not desirous of vain glory provoking envying one another Gal. 5. 25 26. Quantumvis se Christianum vel millies glorietur He that hath not the spirit of Christ saith one belongs not to him although he should a thousand times over glory he is a Christian Where Christ with his Spirit dwelleth there is a proof of his inhabitation the guidance of his Spirit is followed the body of sin is gradually destroyed The spirits walks are clean principles are holy motions are pure Much wantonness in Religion is entertained from the spirits allowance and is guilty of this real blasphemy as if the holy Spirit were an unclean one It is not because men live in the Spirit but because they live not that they live and speak so loosly in filthy Ranterism in odious Libertinism When the Apostle prayed that the Colossians might be filled with all spiritual Wisdom and Understanding have inlightned mindes and renewed wills and affections Col. 1. 9. his meaning was that they might walk holily and strictly not uncleanly and loosly That ye might walk worthy of the Lord unto all well-pleasing ver 10. not by a Popish worthinesse of Merit but by a Gospel-worthinesse of fitnesse decency and non-repugnance to gospel-Gospel-grace walking worthy a Christians call Eph. 4. 1. Worthy of God 1 Thess 2. 12. Worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel Phil. 1. 27. All which is done by following the guidance of the spirit and not serving the lusts of the flesh which is the fruit of spiritual Wisdom and Understanding Sensual not having the spirit Jude Ep. ver 19. Will be a condemning evidence that wanton Sensualists were but pretended Spiritualists and real Carnalists The Spirits way is a way of holinesse a clean way Impure Libertines never walked in it Get in it and the dirty miry pathes of the worlds pollutions will be avoided SECT 7. 7. HElp is serious thoughts what it is to crucifie lusts The 7. Serious thoughts what it is to crucifie lusts is an help to prevent the abuse of grace not understanding of nor submitting to the crucifying work of grace is an experienced grand omission in all loose delicate Christians They choose and like onely that Religion that gives most liberty ease and life to the flesh Crucifying grace hath three irksome terrible and unpleasing severities which carnal wisdom and wantonness abhors Restraint Pain and Death 1. Restraint The Roman Malefactors that were fastned to the Crosse had not the free use of their members So when the Body of sin is Crucified its earthly Members are as it were nailed fastned to the Wood that they cannot have liberty to move as formely The Spirit never crucifieth but the flesh is nailed Carnem nostraÌ„ clavis in crucem agamus ut etiam invita sâ—iritui subjecta essecogatur to the Cross and is compelled to be subject to its dominion 2. Pain Piercing with nails Hanging bleeding on the Cross was a tormenting penalty when the Grace of God crucifieth it torments the flesh It s spiritual arms puts corruption to pain When it is vexed and afflicted it is as it should be No crucifying without pain 3. Death The kinde of death Christ died was Crucifixion He gave up the Ghost on the Crosse Crucifying grace is killing grace it at length utterly destroys this grand Malefactor the old man The same spirit of grace that is said to crucifie is also said to mortifie Rom. 8. As the Apostle Characterizeth true Christians by this They have crucified the flesh with its affections and lusts Gal. 5. 24. so he exhorts Mortifie your earthly members Coloss 3. 5. For want of serious and solid pondering what the hard and rigorous work of Christian â—eligion is it gives no liberty to the flesh but nails it to the Crosse of grace puts it to pain and at length toâ—tures it to death it comes to pass that effeminate pleasant carnally joâ—und flesh-pampeing professed Christians in their indulgent wantonnesses are as far off from the severities of repentance as if they had never read nor believed Christ was crucified and that on pain of damnation the old man must be crucified also Take this wholsome counsel O loose Reader If thou wouldst repent of thy wantonnesse Be informed in and submit to the power of Crucifying grace when thou art loth to pinion and imprison thy lusts this is not to crucifie Câ—nst not endure to torment thy covetous vain-glorious malicious unclean intemperate lusts this is not to crucifie When thou doest reprieve them and deliver them as they that did Barrabas this is not to crucifie But when corruption would have a large room restrain it rather this is crucifying When thy heart is vexed and grieved to part with a dear lust it is great inward pain and smart to thee the rather smite and asslict deeply wound thy corrupt nature this is to Crucifie When it is death to thee to deny thy wisdom will and part with thy money delights carnal ease and interests yet to deny these things this is to Crucifie As Papists deal with their Crucifixes they please themselves with a painted Crucifix that have not the vertue of Christ crucified in their hearts and lives So loose Proâ—estants have a fancy Crucifix imagine their old man is crucified not a real Crucifix Their flesh is not at all crucified in their spirits and conversations SECT 8. 8. HElp is a thankful spirit It becomes the upright to be 8 A thankfull spirit is a special help to prevent the abuse of grace thankful Sincerity is the lustre and glory of every grace Hypocrisie keeps mercy returns it not uprightnesse will Can that heart be upright in it self that returns sin for grace nay makes grace to serve and lacquey to sin Do ye thus requite the Lord Oâ—â—e foolish people and unnise Deâ—â— 32. 6. Do you give him Straw for Pearls Dirt for Gold â—re â—â—â—bellions good thanks for pâ—â—dons Are sparing no â—llowanâ—es to Justs good ansâ—ers of sparing â—â—ace Is long 〈…〉 an high hand without remorse a good requital to long-suffering grace Deal you ingenuously with the despised and rejected offers of grace when at the same time you close with the offers of sin Deal you kindly with the gifting purifying sealing spirit of Grace when you turn you turn your back upon him and beâ—â—ay a spirit of pride worldlinesse and security Well doth the Apostle joyn together Unthankful and Unholy The Libertine is unthankful and unholy The â—entiles were unthankful and wantons against nature Pretended Christians are unthankful and wantons againâ—t Grace That thanks for the infinite goodnesse of God in Christ that would give up body and soul a reasonable sacrifice unto God would not dishonor the dominion of Christ and Temples of the spirit by loose wantonnesse Study and practice that of the Apostle What soever
you doe in Word and deed do all in the name of the Lord Jesus giving thanks to God and the father by him Col. 3. 17. And this will secure against loosnesse in the duties of our Relations worldly enjoyments Ordinances of Grace Talents committed to us SECT 9. 9. HElp is godly sorrow Those ill humors that are contracted 9 Godly sorrow is an help against abuse of grace Indicium re fipiscentiae sollicitudo securitatis excussio metus ne nevo peccato implicarentur Dickson by carnal mirth godly sorrow will help to cure as in Nature so in grace contraries cure Fasting is one remedy of distempering feasts Godly sorrow is the spirits sack-cloth and fast for sin When it wrought in the Corinthians repentance it wrought carefulnesse which shook off security and fear of relapse into the old sin by fresh temptation By the sadâ—ess of the countenance the heart is made better Eccles 7. 3. True sorrows eat out the love and liking of sin Men lay not to heart the abuses of grace and then adventure them The three principal things that God requires are Justice Mercy Mourning The last is a singular help to the two first Could we walk mournfully before the Lord we should love Mercy and do justly Mic. 6. 8. The Jews were wanton in their marrying Idolatrous Wives and their mourning ushered in their reformation Ezra 10. 1 3. Good natured childrens ingenuous sorrows for their soose pranks are Preservatives against like disorders In Malachy the prâ—â—â—ical Atheists did look upon Religion as vain serving God keeping his Ordinâ—nces and walking mournfully before the Lord of Hoast Mal 3. 14. Those mock-Gods and loose Libertines that laugh at mournful walking with God and are ever irreligious they keep not his Ordinances nor serve him at all The tears of repentance do sweetly water the seed of grace Zions mourners are the most thâ—â—ving Christians None are further off from the dangerous snares of soul-ruining wantonnesse then humble souls that soâ—e in tears They reap in Grace and Joy while others that soâ— in carnal security and delights reap in sin and wrath It is told in Gath and published in Askelon that many that seemed to set their faces Heaven-wards are loose â—ibeâ—tines They dâ—re to think speak and act what once to think on would make them tremble They dare sin without â—emoâ—se and count it their perfection And whence this sad â—postacy Surely as in part from an ungrateful glut of and formality in the â—rdinances of Grace partly from the spiritual pride of high attainments and partly from exchanging the house of mourning for the house of mirth walking mournfully before the Lord with them is Apochrypha sorrow for sin is legal and antiquated The holy Spirit exhorts rich Wantons to change their mirth into mourning Jam. 4. 9. But what Spirit it is that moves them to change their mourning into mirth you may easily guess It is just with God that when dissolute ones in sinful hardness have laid by sorrow for sin in judicial hardnesse they should be not more merry then mad jocund Wantons The Pulpit is no place The Sabbath no time to speak vainly I hope I speak the words of Truth and Soberness of all the holy frames of the Spirit I would desire of God in my sinful Pilgrimage of imperfection this choice gâ—â—cious indowment That the top-power of the Spirit in me might be in the Gospel-humblings of brokennesse of heart and contrition of spirit Pelievers are called should be little ones Matth. 18. 6. are ever best and safest yea nearest God when lowest SECT 10. 10. HElpe is close union to God The whorish woman at distance 10 Close union with God is a special help against abuse of grace Pe. didisti fornicantem abs te aliquid supra te amantem Pelican from her husband played the wanton Prov. 7 19. and impure soules fornicate when they thrust themselves out of Gods presence wanton spirits distance from God their choice and delight Job 21. 14. Is their damnation Lo they that are afar from thee shall perish Thou hast destroyed all them that go a whoring from thee Psal 73. 27. They that love any thing above God leave Heavens bed of Loves for Earthly delights and shall pay dear for their wantonnesse The remedy against it was close union to God But it is good for me to draw nigh to God 28. As if he had said Unchast Fornicators that leave God the Fountain of living waters for lying vanities to their eternall losse shal be indited for whoredome but my soule enter not into their secret though they are Wantons behind Gods back I see it is sâ—fe it is happinesse to me to get neer his Fâ—ce in his presence is Aâ—e Purity and Joy I dare not be loose while I see him besore mine Eyes wil a promoted favourite abuse his Prince wrong his grace before his Face the close union of Gods Reverence Love Purity Joyâ— Contentment Admiration will not be abusive Appropinquatio ad Deum elongatio ab omni corruptione Parisiensis The neerer to the Holy God the further from corruption as the neerer the fire the further from cold the neerer the sun the further from darknesse it is sinners turning their backs upon God which makes them wantons the true vision fruition of and delectation in Gods face is grave serious holy and heavenly What Christian that ever had sweet tasts and close viewes of the blessed God but his experience is sweet testimony hee feared to thinke desire do say that evil in close addresses to God which at other tims of distance hath had too sinful allowance The happinesse of the next life wil be divine sweet vision and union without darknesse and separation eternal closures betweene God souls wil shut out wantoness so much as there is of spiritual conjunction now there is provision against sinne SECT 11. 11. HElp is a constant subduing the first depraved motions 11 A constant subduing the first depraved motions is a special help to prevent abuse of grace to carnal desires and affections he that denyes the first parly and specious offers of a trecherous enemy prevents consent when we give the subtil motions of sin audience and listen to their pleasing arguments it is a thousand to one but we grant them wanton indulgence and ready obedience turning the deaf side to the whorish flatteries of sweete corruption is a soveraign Antidote against Libertinisme Are we sure an enemy knocks at the door we loâ—k and bar against him but open not unto him spirituall Judgment sayes the loose motions of sin knocks at the door sayes open not O my soule open not they are Theeves and Robbers My Son saith Solomon If sinners intice consent thou not Prov 1. 10. So say O my Soul if that great Pandor to all the Wantons of flesh and spirit corrupt nature intice consent thou not when lust hath conceived in consent it is ready to bring forth in Execution
Jam. 1. 15. Let not the feminall wickednesse of Lust in its first motions conceive and its loose births will be hindred production while evill inordinate Semper quod putari oporteat invenis erras si vitia putas emortua non magis suppressa Observare diligenter mex ut renascentium capita apparebunt prompta severitate succidere Bernard affections begin to kindle and smoke t is safty and prudence to quench them A few blown sparkes may fire an house yea an whole street The flesh is ranck puts forth luxuriant branches of evill desires by both a sin and punishment our hereditary vice corrupt nature and therefore they are constantly to be cut off by the pruning â—nife of mortifying Grace dayly putting forth of loose motions calls for every dayes pruning while life lasts the body of sin is kept under and consumes is not quite dead Bernard gives sweet and safe counsell diligently to observe and by a prompt severity speedily to cut off the reneâ—ing Hydra's heads of sinnes motions so soone as they arise SECT 12 12. HElpe is planting and filling the soule with holy spiriritual 12. Planting the soule with heavenly desiresis an help to prevent abuse of grace desires and affections the field that stands thick with corn hath no roome for ranck overgrowing Weeds the clean vessel that is ful of good Liquor is secured from Mustiness Soules filled with the Spirit are armed against the temptations and intrusions of the flesh Carnal desires cannot be supprest unlesse in the room of dangerous affections saving ones be Si carnales concupiscentics â—â—ordious nostâ—is desideramus eaetrudere spirituales ea rum locis plantemus voluntates ut his noster animus semper innixus habeat quibus illicebras carnalium respuat gaudiorum Cassianus introduced Cassian saith well If we desire to thrust evil desires out of our hearts let us plant spiritual ones in their stead that the mind being fixed upon them may alwaies dwel on them and refuse the sâ—ares of present and carnal delights The more the soul ongs and pants after God and Christ and the Joyes of Eternitie the less leisure and pleasure it hath to play the wanton in the pleasures of the creature and sin SECT 13. 13. HElp is Beating down that grand Idol Carnal Selfe-love 13 Beating down that grand Idol carnal self-love is a help against abusing the grace of God As the Apostle in setting down the black and sad character of loose Libertines that make the last daies perilous begins his prophesie with self-love Men shall be lovers of themselves and then sets down a following black Train of carnal Dissolutenesse They shall be wanton Lovers of pleasures more than lovers of God 2 Tim. 3 1 2 4. Make out-side Religion their play not work form not power v. 5. Politick engine not real design So that power of grace that destroyes this esteemed adored sweetest Idol Self-love makes excellent provision against the darling frolicks impudent attempts carnal Est amor carnalis qua ante omnia diligit hemo seipsum propter seipsum nondum quippe sapit nisi seipsum Bern. Facere civitates duas amores duo Terrenam scilicet amor sui usque ad contemptum Dei coelestem vero amor Dei usque ad contemptum sui August delights of the old man Spiritual self-loathing is strict and severe can lay by self in will wisdom pleasig seeking carnall self-love is loose indulgent sensual bruitish prostitutes Religion creatures soul-body in the service and sacrifice of sweet flesh-pleasing O the sad and frequent carnal love of carnal Gospellers who above all things love themselves estimate rellish and seek nothing but themselves make themselves their ultimate end themselves their God Two Loves saith Augustin have made two Cities Self-love joyned with the contempt of God makes the Citie of the world The love of God in conjunction with self-loathing makes the City of God Dry up the impure vast fountain of carnal self-love and the filthy streams of dissolute hearts and lives will soon be dried up 'T is hard to learn this Paradox in Practical Divinity to find a mans self by losing himself Si perit hâ—mo amando se invenitur negando se Aug. to love ones self by loathing himself If self-love be self-losing then self-denying is self-finding Voluptuous woâ—ldlings must have great estates to riot and feâ—â—â— their lusts lay by self-love religious liberality would have larger portions in sensualists estates lesse riches would serve their turn The game of Pleasures Profits and Honours would not with intemperate hot chases be so hunted after The crucified to self-love would be compassionate forgiving bear others burdens and not wantonly rejoice in the miseries of others sins and sufferings SECT 14. 14. HElp is the lively Faith and sence of the heavenly country The spiritual and heavenly expectation of glory 14 The lively faith and sense of the heavenly country is a special help to prevent abuse of grace would purge out the rank corrupt humours of Libertinism Faith would teach holy Reason thus to argue Are there such loose Designs Desires Affections Expressions Actions in Heaven Wil this cockering indulgence to my Lusts fit me for the pure active reverent delights of heavenly Communion Am I fit to Honour Glory who thus abuse grace Let the mindfull sense saith one of the heavenly country stand as door-keeper at the Ad portam voluntatis in quâ— solent manere carnalia desideâ—ia Statuatur osâ—iarius qui voâ—tur recordatio coelestis patriae Hie enim potess pravum desiderlum quasi cuneâ—â— cuneum pelle e. Bern. gate of the will in which carnall desires are wont to dwell and as one wedge drives out another so this will drive out loose desire SECT 15. 15. HElp is a fervent keeping up of Grace in Exercise The busie services of Christianity allow no time to wantonize 15 Keeping up of grace in exercise prevents abusing of grace The labour of the spiritual man is the Vacation and rest of the carnal part When the gracious heart is not with the spirit of burning the flesh freezeth The standing water putrifies the running christal stream is clean and sweet The active currency of grace contracts not or soon purgeth out the muddiness of loose corruption 'T is constant experience the most lively exercised Christian in the power of godlyness is ever the strictest observer and severest mortifier of the dissolute motions oâ— carnal lust When we read the grace of God was exceeding abundant in the Apostle Paul in Faith and Love 1 Tim. 1. 14. That to finish his Christian and Ministerial course he counted not his life dear to him Act. 20. 24. That he exercised a conscience void of offence toward God and men Act. 24. 16. That the care of all the Churches laid on him 2 Cor. 11. 28. That he laboured more abundantly than all the Apostles 1 Cor. 15. 10. That he was willing to spend and be spent 2
to be licentious Oh the sad liberty the impudent old man boldly takes Where the inward discipline of a strict eye is neglected and the judgings checks and lashings of the conscience are suspended be jealous to God of the bosom traytor to thy self lest God be offended the Gospel be abused and the soul be damnified CHAP. XVII Containing an Exhortation to long for a riddance from this sin BE much in longing O Christian for a perpetual deliverance from this sin some of this leaven 4 Be much in longing for a deliverance from this sin will infect the purest mass The strictest Christian off his watch is in som things loose The pure eyes of God see every impure secret glance The inward and outward eyes are sometimes carnally or spiritually adulterous or both The purest garments in the worlds dirty Lanes are spotted When divine Light shews Gospel abusing pollutions in gracious spirits how vile how loathsome are they Then wo is me I am a man of uncleane lips the loose messengers of a filthy heart O that I were rid of this filthy body of sin The captive exile longs for his enlargement the weary traveller for his Inne the storm-scar'd sea-sick Passenger for his Harbour and the afflicted Christian under his unkindnesses to Grace for a deliverance 'T is good when the wanton flesh wrongs covenant mercies to say of a deliverance from it as Jeremiah of the Jews repentance when shall it once be Jer. 13. 27. When shall it once be that impure lusts shall never wrong the kisses of Love They that have the first fruits of the Spirit should be stil longing and groaning for their eternal holy happy harvest Pure heart-longings should be like the Harts pantings The hunting trembling creature hath an enflamed appetite after refreshing water tempted soules are or should be longing after pure communion with the blessed God Ingenuous afflicting sense of corrupting the best things the smiles the compassions the love tokens the promises of God by the loose flesh should beger doleful complaints of present pollutions and imperfections I know beleever it troubles thy precious tender spirit when thou seest thy unkindnesses to thy dearest Friend the Lord Jesus Be longing and breathing after a purer heart As Sisera's Mother said VVhy tarry the wheeles of his chariot Judg. 5. 28. So in thy devout reâ—itements say why tarry the wholly prevailing motions to heavenly perfection Oh that they were like the Chariots of Aminadab When shall I see and never asperse again the face of my dear Lord with carnal indignities Love longs for its beloved There is much grace in much and sorrowfull longing for more CHAP. XVIII Containing an Exhortation to Joy in the Hope of Glory 5. OE much upright Christian in the hope of glory 5 Be much upright in the hope of glory The Gospel eternal rewards of the next life wil be eternal security against the wrongs of grace Glory wil not admit throughout eternity the least imaginable minute of under-prizing of idle contemplating of dis-affecting precious grace it and its Author it and its Mediator it and its Messenger it and its golden Cisterns that conveighed it shall have their high account It shall have no obstructive creatures whorish lusts wily devils to wrong it It shall have no glut in its glorious exercise It s use shall be the Whetssone of use It s delight shall set a keen edge upon the Spirit still to delight in it It shall never be made an Advocate to speak for the least sinne You spiritual sonnes and daughters of Zion did the hope of Babylons Captives in the civil graves of their bondage rejoice them that they should arise and come with singing to Zion be you ever sipping through Gospel faith and hope out of the cup of everlasting consolation that though at the present you are captives of your loose flesh yet you shall with everlasting joy come to your heavenly Zion CHAP. XVIII Containing perswasive Motives to take heed that the Grace of God be not abused To stir us up to the holy practise of the forementioned Directions and Exhortations it will not I hope be impertinent to lay down some pressing Considerations that may spur our dull lazy spirits to the vigorous promoting of this great duty Exalting the Grace of God and shunning this eminent and frequent sin The wrong of his Grace These following things well digested pondered and fixed on our spirits may urge us profitably As SECT 1. 1. COnsideration The Titles given to Holy Professors in sacred Consider 1. The titles given to holy professors should excite us not to abuse Gods grace Writ should excite to use all means not to abuse Gods grace They are stiled Gods peculiar treasure Psal 135. 4. His Jewels Mal. 3. 17. Shall their worthless hearts drossie lives speak them barren commons wildernesses pebbles dunghils They are Gods Tabernacle Temple where he placeth his name Lev. 26. 11 12. and shall they that should bear it up to shine gloriously in the world darken it blaspheme it prophâ—ne it Amos 2. 7. They are the dearly beloved of his soul Jer. 12. 7. and shall their loose Apostasies provoke him that his soul should have no pleasure in them Heb. 10. 38. They are the children of the Kingdom Mat. 8. 12. and shall they carry themselves like such â—ebellious children and subjects as to provoke their angry â—â—ofessed King the Lord Jesus to cast them out They are Gods vineyard planted to bring forth sweet and ripe grapes Is 5. shall they answer Gods care and cost by the sowre grapes of ungodliness and unrighteousness They are a royal Priesthood and shall they live base abject lives 1 Pet. 2. 9. They are stiled the kingdom of Heaven Mal. 13. 47. whose conversation should be in heaven Phil. 3. 20. and shall they be worldlings in heart and life They are Christs garden Can. 8. 13. shal they be overrun with rank weeds They are The Spouse of Christ Can. 4. 11. and after Espousals to him shal they run a whoring from him Ps 73. 27. and cleave to strange loves They are Labourers Mat. 20. 1. And shal they stand idle all the day of grace Mat. 20 6. They are Christians Act. 11. 26. And shal they dishonour Christ And the Christian Name by unchristian principles and practises Sâ—CT 2. 2. COnsideration The honour of Christian Liberty civil freemen 2. The Consideration of Christian Liberty should prevent the Abuse of grace are chary of their Liberties spirituall ones must be and make their dear bought Liberty a plea to duty not a cloake of maliciousnesse being fâ—ee from the guilt and reign of sin they are De Juâ—e the servants of Righteousnesse Rom. 6. 18. â—nd as the pâ—ofessed servants of Righteousnesse they are free from the dominion of sin They are Christs freemen to do Gods worke and seâ—ve him not their Lusts under Christs Livery what honour hath liberty from the curse rigor damnation of the Law as a
covenant of works If Freemen by profession are as willing and industious flaves by dispoâ—tion and practise as if they had heard of the author of Liberty the infinite price of Libeâ—ty the bounds of Liberty the peace of Liberty the purity of Liberty the designe of Liberty which was to imprison chain up and chastise felonyous Traytors Rebells evill thoughts carnal reâ—sonings perverse desires inordinate â—ffections dissolute courses not to give them the least allowance latitude and affection What honour can this be to Christian liberty when as huge multitudes of Libertines manage it Hell is broken loose under the favour of it whose intendment was to open heaven in a free practise of piety and pardon of be vailed failings in a free assiâ—anâ—e by the spirit of Libertine to endeavour to do every part of â—ods will and a free acceptance of imperfect yet sincere service Carnal worldly Liberty saith indulge your â—enius feast your senses deny your sensitive appetite in nothing the pleasures of this life are the chiefest good be not a slave to straight laced mopish melancholly rules exercises and society but true Christian Liberty sayes use no unlawfull delights you deny your self in lawful be not under the power of Creature sweetest allowances it counts that part of life most sweet freedome that in the zeal pursuit and affection of spirituall delights can be contented without and mortified to â—eihâ—y unnecessary delights he words of Tertul. are weighty Delicatus es O Christiane si in saeculo voluptatem concuâ—iscis c. Quid jucundius quam Deâ— Patris reconciliatis quam veritatis revelatio quam errorum recognitio c. Quae majorvoluptas quam fast idium voluptatis c. Hae voluptates haec spec tacula Christianorum Tertull De spectaculis pag. 592. Thou art delicate O Christian if thou seekest worldly pleasureâ— yea a fool if thou accountest this pleasure what is more pleasant then Reconciliation with God then acknowledgment of errors then pardon of sin past What is greater pleasure then the loathing of pleasure the contempt of the whole world then true liberty then an upright conscience then a life of contentment then living above the fear of death these are the pleasures these are the spectacles the rare sights of Christians Indeed an holy authority over sensuall delights a vacation and attendance to and pursuance of spiritual pleasures do speak the only Free-man in the World T is rare to find that mighty Apostolicall spirit among professed Christians not to be under the power of any thing they use not specular delights with Liberty but slavery not being possessors of them so much as possessed by them not to help but hinder the spiritual Race not to sharpen but dul the edge of holy Devotion Meditation and delight in God not as Ladders of scension to him but as Leaden Plummers to pul down the soule from him SECT 3. 3. COnsideration The credit of the Gospel how doth the 3. The credit of the Gospel should ingage us to beware of abusing the grace of God Schoole boy honour his Master when hee is a thriving Grammarian the Pupill his Tutor when he is a rare proficient in the Liberal arts and the Beleever his great Teacher Christ when in the Gospel Schoole he is come to high attainments in the deep and holy practical mysteries of Faith T is said of Demetrius He had a good report of the truth 3 Epist Joh. v. 12. The gospel of Salvation the highest word of truth gives a good Report of its strict Professors when it is so powerfull over them as to make them stand in awe of its Lust-curbing-requiries when its spiritual weapons are mighty through God to bring every thought to the obedience of Christ to hush the peevish insurrections of discontented imaginations to curb loose inward filthy motions to purge out their defilements to bewaile inward pollutions to watch them and beat them down in holy indignation and chastity of Spirit as they rise up and importune with their flattering insinuations to Rebellion and draâ—ing aside from God When the Gospel is thus the power of God to holy strictnesse it speaks wel of itsreligious observers so taking is its Majesty in the minds and mouthes of loose wicked men â—ho commend strict Gospellers yea wish sometimes they were in their case It speakes wel of fellow conscientious Christians who are glad to see their fellow Travellers in the Road of Christianity making hast to their eternal inheritance their fathers house It speaks wel in the joyous observance of the holy Angels who rejoyce in the Teares Prayers Strict services of the penitent it wil speak wel in the Lord Christ who wil be admired in careful and conscionable Bellevers at the great day 2 Thessal 1. 10. Who have not put off themselves and others with the words but shined forth the power of the Gospel in holy humble heavenly close walking with God and living up according to the measure of Grace to its injunctions SECT 4. 4. COnsideration The strict and heavenly call of Christians they are called from the Creature to Christ from The strict high and heavenly call of Christians should keep us from abusing the grace of God dissolutenesse to regular life from lying vanities to the blessed realities of Eternity from the delights of sense to those of faith from a portion in this life to an inestimable one in God from the filthiness of the flesh and spirit to the clean paths of holiness from the cursed impure life of Devils to the holy Angels conversation Great spirits called to Court dignities and delights have ordinarily an answerablenesse of spirit to their secular greatnesse Christians are called to be the high Courtiers of the Heavenly Court their very call if seriously weighed is a mighty motive to strictnesse God hath not called us unto uncleaness but unto holinesse 1 Thes 4. 7. When God called us we were unclean lived in uncleannesse but noâ— saith Musculus He hath called us that of profane and unclean we might be holy As if Perinde ac siquis vocetur ad halneum Et puer qui mittitur ad ludum literariuÌ„ Et qui vocat ad se medicuÌ„ c. Musculus one be called to a Bath he is not called to abide in his impure distempers but to purge them out As if a boy be called to school he is not sent thither for barbarous rudenesse bâ—t to get learning Or as he that sends for the Physitian doth not call for him for siâ—kness but health to remove not to retain his disease Such is the condition of our calling in Jesus Christ to accommodate our selves to the will of God and not to wander from the scope of our calling hence the Apostle mentions Christians call as argumentative of a strict life and regular conformity to the Gospels precepts SECT 5. 5. COnsideration A lively sense of the Excellency of grace 5. A lively sense of the excellency of grace is a
means to prevent abuse of grace Homines secundum gratiam ipsam creantur i. e. constituuntur in novo esse ex nihilo Aquin. 12 ae q. 110. 2 Gratia auxilium Dei Aqu. 1 2 ae q. 113. 9. Arg. 2. Arg. 2. Gratia habituale donum excedens ordineÌ„ naturae bonum gratiae unius est magis bâ—num naturae totius universi Ib. Grace is the new Creature By it the sinner saith Aquinas is created in a new being now how unworthy is it of the new Creature to look again like the old man It must be with the supernatural as it is with common Creatures they shew according to their properties formes and inclinations what is put into them by the benefit of their creation Grace is the glory of God Let me see thy glory saith Moses God shewed it in his grace I wil be gracious to whom I wil be gracious Exod. 33. 18 19. God in his Grace is a King in his Throne The Throne of grace Heb. 4. 16. Abuse grace and you spit upon the King in his Throne this is to deal with God as Davids enemies did with him to Turn his glory into shame Grace is the arme of God his strong arm by which hee aydes and defends his people and casts down Satan to wrong grace is to weaken the arm of God Grace is a matchlesse goodnesse of finite excellencies the chiefest exceeds all the good of nature All the Creatures Riches Honours Pleasures of this world are inconsiderable to Grace the least filing of its precious gold the least dramme of its soveraign worth the lowest degree of it excells the Abstract the Quintessence the Composition the Spirits the united Glory of the whole worlds desirables The poorest Saint doth outwealth the richest sinners rich Libertines that swim in pleasures have reason to wish they could change states with poor Beleevers the rich heirs of glory but it was never yet known that a real needy Saint would change conditions with gracelesse prosperous worldlings and mighty Cedars Look not upon the wicked of the world with envy but with pitty they that see in the Sancturary of God what wil be their dreadful end fret not to see bruitish christians fatted in their wealthy pastures like Oxen for the slaughter they know their delicate and superfluous meate is sweet til the reckoning come weigh things by their ends not present enjoyments the references they bear to eternity not this life Grace is a christians holy water a christal spring the well of water springing up to eternal life is the spirit of Grace Joh. 4. Gratia caelestis rivus Justin Prot. Patriar venetiae 14. To debase the grace of God to sin is to throw dirt into a pure spring to muddy a pure stream that the christians face cannot be seen in it Grace is spirituall light a saving beam of the Sun of righteousnesse Gratia spirituale lumen Aq. 1 2 ae q. 211. 5. Arg. 3. that makes day in the soule where it is and speakes its enlightned subjects children of light Now loose wanton works of darknesse what in them lyes turn the day into night make the beautiful Sons of Zion to looke like uncomly Negroes black Ethiopians turnes Heaven into Hell the christians fairenesse into foulnesse his glory into shame Grace is the choice love token of God Hos 14. 2 4. Eph. 2 4 7. To Abuse Grace is as if a Spouse should blot and blur her Bridegroomes Love-Letters and cast his kind tokens under feet Grace is a christians ornament the ornament of a meeke and quiet spirit 1 Pet. 3 4. the ornament of grace unto the head and chaines about the neck Pro. 1. 9. a ravishing comliness to Jesus Christ Can. 4. 9. A gracious christian though his outward appearance be never so meane is a more comly peice to spiritual Dignitasin indigno est ornamentum in luto Salvian eyes then the fairest face of the Limners art yea then the most beautiful face of flesh and bloud that ever God made the filth cast upon grace is like dirt cast upon a brides ornaments or dung on scarlet Grace is a christians distinguishing character by it said Paul I am what I am 1 Cor. 15. 10. It makes the great difference in the world it differs the spiritual from the carnal as the resonable soul doth a man from a bruit to sin by grace is to make the sun darkness to turn a man into a beast to be filthy by a clean spring is a great contradiction to the nature and distinguishing formality of Gratia est similitu do Dei Aq. 3. â— 2. 10. Arg. primum Grace Grace is Gods image to wrest grace to sin is to make Gods picture look like the Devils Grace is a christians heaven begun eternal life to mingle sinwith grace is to mingle hel with heaven and death with eternal life Gratia sanitas mentis Aq. 1 2 ae q. 11 3. c. Quasi murâ— gratiae civinae circum quaque communiti fideles Chrys Grace is the soules health to abuse grace is to turn health into sickness the sweet temper of the mind into a diseased distemper Grace is a christians walled city his safety lyes in this that he is walled round with grace to shelteâ— sin under grace is to throw down a securing wall and to make it useless grace in its vigour liberty and exercise wil shelter the soul against all its assaults Grace is a christians store house gives out supply for Life and Vnico hoc gratiae vocabulo continetur ingens ille beneficiorum acervus Davâ—nant in Colos godlinesse My grace is sufficient for thee this one word grace is an Abridgment of gospel blessings all are in grace Paul was wont to begin and end his Epistles with grace as the foundation and top-stone of eternal happinesse Sin against grace by the leave of grace is the pick-lock theefe that comes into the christians store-house and robs him of all his blessings Grace is the earnest for glory to make grace give liberty to sin is to turn the earnest of Heaven into an earnest for hel it is like a wanton servant to cast his masters earnest into the gutter Thus O christian get a lively dwelling sense upon thy spirit of the fair face of grace and thou wilt not dare by thy filthy thoughts words and workes to bemire it consider the high honour of grace and thou wilt not disgrace it FINIS
a wanton loosenesse and daring licentiousnes in sin This being done in the times and places amongst the persons of Gospell light that owne the name of Christian The Doctrine will be hat In Gospell times the Grace of God hath such high abuse as to Doctrine be turned into wantonnesse In handling this sad truth I shall enquire into six things Method of handling the Doctrine 1. What are the kinds of Turning Gods Grace into wantonness 2. When it is Turned into Wantonness 3. Why it is Turned into wantonnesse 4. How great is the sin thereof and 5ly What is the Punishment God usually followes this sin withall 6ly and lastly What improvement we may make of it by some usefull Application CHAP. III. Shewing in how many ways or kinds the Grace of God may be Turned into Wantonnesse 1. PREDESTINATING grace is Turned 1. Predestinating grace is turned into wantonnesse into Wantonness It is a wrested Conclusion from this glorious principle God hath chosen me to life therefore though I live as I list I shall be saved A bastard inference and practise that this chast truth never begat The Contrary deduction flowes from the grace of Election As the Elect of God holy not loose Col. 3. 12. He hath chosen us to salvation through sanctification of the spirit 2. Thes 2. 13. through it as a part of our salvation execution of Gods decree ornament of the saving Gospell fitnes for eternall life not through the filthines of flesh and spirit as if wickedness were the way to happines and God had from Eternity designed an everlasting rest to the industrious services of the Devill He hath chosen us in him that we should be holy Ephes 1. 4. That Holynesse which lay hid in the womb of Gods eternal purpose is infallibly brought forth in time in all vessels of honour The Apostle inferred Sobriety Faith and Hope in the children of Gospel light from Gods appointments not a loose sleeping in sinne Let us be sober c. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 1 Thes 5. 9. God hath not appointed us the Word nor put us or set or placed us in a state of avenging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath but gracious salvation He puts us in this blessed estate by predestinating calling drawing regenerating and justifying not by a fearlesse carelesse living and dying in reigning sin Musculus well taxeth this abuse The contempt of Gods Non dicas nihil periâ—uli quomodocunque vivam contemptus gratiae Dei iram illius gravissimam reddit Muscul Absit ut peccem in gratiam et voluntatem dei ac peream potius accommodabo me gratiae illius ut salver Geram me sicut homini convenit non ethnico sed christiano Muscul Annon ejusmodi verba dementis Muscul grace incurrs his heaviest wrath Wherefore say not There is no danger however I live God hath put me into a state of salvation his positive decree is firme I cannot be damned I shall be saved Rather say Farre be it that I should sinne against Gods gracious purposes and perish rather I will a commodate my self unto his gracious will and be saved He hath designed me for this would have me be a Christian therefore I must live the gracious life of a Christian not the infamous of an Heathen Hoâ— irrationall and ungodly is the inference of wickednesse from Gods pure purposes If a sick patient should say under mortall diseases It matters not what I doe I will eat and drink and doe what I list my Physician hath not appointed me to death but recovery Would you not think him a mad man and self-destroyer O impure disputer against the holy purposes of God it will appeare to be thy folly and madnesse because God thou thinkest hath not appointed thee to Hell but Heaven to live as a vessel of wrath and yet hope to be saved when the direct way to the North leads to the South shalt thou goe to glory in the way of Gods reproach the contempt of Christ and thine own damnation Gods gracious promises and decrees tune with each other As he never promised so he never purposed eternall salvation to an unregenerate heart and a loose life His Predeterminations to a blessed end involve suitable meanes As he never intended man should live by poyson but by bread so it is absolutely distant from the thoughts of his heart that a man should live to God and with God for ever by an indulgence to the flesh in its lusts and affections sensualities and Vides nautaruÌ„ ministeri is opus fuisse ut divina promissio adimpleretur Granaten delights God appointed Paul and his company to escape shipwracke but it was by swimming on boards and broken peeces of the ship Act. 27. 24. Thus God hath appointed some to escape the wrath to come but it is by faith and mortification getting on the planck of repentance swimming through by the strength of Christ not drowning in the sea of the world God appointed Noah to salvation from the worlds deluge but it was by getting into the Arke A Loose heart and life is no accommodation to execution of predestinating grace but opposition The eternall Predestinatio Dei multis est Cauta standi nemini causa labendi Aug. de Predestinatione Sanctorum saving discriminating Counsels of God are to many the cause of their standing to noâ— chosen vessell the cause of their falling The doctrine of absolute and free election rightly understood powerfully revealed in the evidences of grace well used hinders no vessell of glory but helps him to heaven They that can without any Scripture warrant any choise worke of the spirit easily and presumptuously write their names in the book of life and as the Israelites wantonly played about their golden Idol so in a lascivious mirth are loose flesh-pleasers and feast their Corruptions will have a dreadfull demonstration after death in judgment and to eternitie that their names were written in the black book of death not the white of life The most holy and righteous Judge of the world will never say Come yee blessed eternally prepared by a free choise to an heavenly kingdome to those that lived and died in their indulged cursed natures and lives but to those select happy ones whose hearts were gloriously transformed and conversation really fashioned after the Gospell pattern O the sad confutation of them that build prophane libertinisme on this firme and pure foundation Predestinating grace their pretended interest in it and pleasing conceits of it will vanish like a golden dreame They will not rise as Elect but reprobate The Lord will say with hottest indignation against unreformed Carnall Gospellers Goe yee cursed workers of iniquitie Sect. 2. 2. SParing Grace is turned into Wantonnesse It was Gods 2 Sparing grace is turned into wantonnesse complaint of the house of Israel They despised my judgements and walked not in my statutes