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
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
prophet that sayes There is no peace to the wicked Ifa 57. 21. sayes also He that made them will shew no mercy to them Ifa 27. 11. SECT 12. 12. The Presumption of Interest in the Promises is a cause Sect. 12. presumption of Interest in the promises causeth abuse of Grace why Grace is abused as unreasonably do foolish Gospellers fancy a part in the great Charter of the City of God the gra cious covenant of promises as fools oâ— madmen imagine the Immunities and Priviledges of the City of London belong to them who were never Apprentices there nor in any other regular way got their Freedome This glorious Interest a part in the Promises too many vain walkers in the Christian name no less falsly then boldly do assume T is â—ith false Christians as Jewes those made this their vaunt and proofe That the Promises belonge dunto them Rom. 9. 4. And those at every turne after renewed dishonour to the Grace of God can shelter themselves in the Promises but where in the word is there a title of a promise made to the wrongings of Grace Hath the word of Promise made a soft bed for effeminate delicate lazy lustfull carnall security to sleep in the promise of life to unreturning sinners strengthens the hands of the wicked and is a lie Ezek 13. 22. The God of Truth never promised life ever threat neth death to the impenitent The Devill the flattering world the wicked promise themselves life in the wayes of Death The word doth note soure things will discover the wickednesse of their Presumption that impudent unmortified christians lazy convictions have a right to the promises 1. They have not while the Abuse of grace raignes in them a right to Christ therefore not to the promises Christ is the great gospel Promise the great moving Wheel by which all the Whee's of the promises move In him all the promises are â—ea and Amen 2 Cor 1. 20. To him they were made therefore he is called The covenant of the people Isa 42. 6. so then no part in Christ none in Promises no taking of the person of Christ no child of promise Now its evident that unreformed abusers of the grace of God Lusts-servers Flesh-pleasers have no part in Christ for they that are Christs have crucified the flesh with the Affections and Lusts Gal. 5. 24. and therefore as yet are strangers to the promises and children of Wrath under the curse every moment in danger of Hell the promises have not a good word for them The confidence of being armed with the promises will not keep such black markes as are carnall wantons shot free from the mortall charges of the Lawes threatnings 2. The promise is an holy promise ps 105. 42. Now an holy promise was never made to encourage and bolster up unholy hearts lives T is true immediatly before the sinners taking Christ the promise found him unholy but it doth not leave him so In the first moment of taking Christ and right to the promises an holy nature is infused and its impossible that such a one should infuse the Grace of God and make void the promise 3. The Spirit that seales the promise to the beleevers Soule in an holy spirit Eph. 4. 20. Now as the seal leaves its owne print on the Wax so the holy spirit seales the holinesse of the promises on the Soul Where the heart is still unholy the Devill seals his false promise the spirit seals not his true one the spirits applications of promises are purifying and fortifying 4. The use of the promise is the improovement of Grace not dishonour it is for Gods sake service not the sinners not barely to comfort but mainly to cleanse Having these promises let us Impii rapiunt in sui consolation em promissiones grutiae Luther in Gen. cleanse our selves 2Cor 7. 1. Lust and the devill saith having these promises we may boldly sin the promise will help in case of sin guilt and disquier Most true is that of Luther The wicked filch and take the promises of Grace to themselves for their carnall comfort SECT 13. 13. The presumption of a false Peace hath betrayed many to Sect. 13. The presumption of false peace causeth the abuse of grace the injury of Gods grace quiertnesse speakes no safety nor goodnesse of conscience the Dormant Lion when awakened will roare and tear the Prisoner is neither secure nor cleane because he sleeps in a cold and filthy dungeon though he be merry and loose in his restraint he is under the lash of the Law and neer the sentence of the Judge Though there be no true Peace to the wicked Isa 57. 21. Yet they please themselves with the Devills peace Luk. 11. 21. While God lets them alone and the Devill disturbs them not in meane while the old man upon presumption of Liberty of conscience shelters himself under the Tranquiliias ista tempestas wing of grace This security is not long lived though it be lasting t is not everlasting sins calms prove the worst storms a calm air hath ushered in sea storms Earthquakes the wind in the bowells of the Earth is silent and quiet for a time at length it breaks out roars and hurls Hills Feilds and Houses into a dark and ruinous Abyss Indulged pampered sin in the soul is silent and quiet for a time but at length it breaks out and roares in horror of conscience and hurles all false comforts into the dismall pit of despaire Although blood toucheth blood Hos 4. 2. And there be a contiguity a close addition of sin to sin drunkennesse be Pax mihi futura ad appectum i. e. ad studia cordis mei ambulabo Junius added to thirst yet many blesse themselves in the imaginations of their hearts and say they shall have peace Deut. 29. 19. yea walk according to the deluding Dictates of their hearts because they say so Had it not beene for Lust and the Devills peace the awakning terrors of the spirit of bondage might have driven many out of Hells way into Christ but because stupified consciences are peaceable they dare be filthy and abominable and this is the sad tragicall issue of the merry comicall Acts of sin in the stage of this life That ease which hath first tempted to sin ends in torment The ease of the simple shall slay them and the prosperity of fooles shall destroy them Prov. 1. 32. When they shall say peace and safety then sudden destruction cometh upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 3. They shall say who shall the next verse 4. Tells us they who are in darknesse and do the workes of darknesse by the comfort and confidence of peace that the day of angry Justice overtakes as a Theife they shall say peace Ah sad peace worse then war the snare and trap-doore to fall into destruction Happy had it been for the filthy Peace-dreamers of bad hearts
to thine eye-lids Prov. 6. 5. So take counsel concerning flight from the gall of bitterness the bond of iniquity the bondage of Satan the infinite danger of impenitence that seals the guilt of infinite sins upon the soul Deliver thy self as a Roe from the hand of the Infernal Hunter as a Bird from the crafty destructive snare of the invisible Fowler do not creep but flie from his Hellish mortal Gun-shot His name is Abaddon Apollyon so is his disposition and conversation It was mercy that made lingring Lot to get out of Sodom and haste to Zoar It would be infinite mercy did you hasten your escape from the dominion and damnation of your pleasing Lusts to the reign and security of saving grace SECT 16. THe fourth head of causes that fathers this adulterate off-spring 16. Temptation causeth the abuse of Grace in four particulars The abuse of Gods Grace is temptation There are four temptations to this sin 1. Temptation a voluptuous life The Widow that lived in pleasures waxed wanton against Christ 1 Tim. 5. 11. As the Apostle opposeth the Spirit of God and the World 1 Cor. 2. 12. so mostly spiritual and worldly pleasures are inconsistent Such as are ravished with the delights of the Spirit are crucified to worldly delights unaiding and unconducing to higher comforts and the intemperately toxicated with worldly delights loath the delights of the Spirit Voluptuous prosperous secure ones that joy in their Possessions and Relations feast their senses with creature-suitable sweetnesses That spend their days in mirth as Job says in this wanton bruitish life disparage and abuse the God of grace and the life of grace the fountain and the streams of highest sweetness The God of Grace in these words They say unto God depart from us Job 21. 14. They had been as good have said Depart Heaven and Happiness 'T is his presence which maketh Heaven so they despise the life of Grace desire not to be acquainted with it We desire not the knowledge of thy ways v. 14. nor to walk in them all whose pathes are pleasantness yea matchless delights What is the Almighty that we should serve him or what profit should we have if we pray unto him v. 15. What profit Ah beastly Atheistical Sensualists What not The gain godliness 1 Tim. 6. 6 The Pearle of great price Jesus Christ Mal. 13. 46. Saving wisdome is better then gold or silver Prov. 3. 14. The spirit of Grace Luke 11. 13. Precious Faith 2 Pet 1. 1. The gaine of the Soule Mar. 8. 37. Treasure in Heaven Luke 12. 33. Rich commodities in which prayer in the Holy Ghost trafficks These high gaines and joyes Epicurean Pleasurists with an ignorant and supercilious disdaine abuse as not worthy their thoughts estimate affections as if they were Mahumetans not christians had only studied the Alcoran not the Bible were Deos nihil curare dicit non ira non gratia tangi infercrum poenas non esse metuendas quod animae post mortem occidant voluptatem esse summum bonuÌ„ eius causa nasci hominem Lactan. l. 3. c. 17. poysoned with the perswasion of Epicures That the Gods care not for the things below are neither pleased nor angry with humane affairs infernall punishments are not to be feared souls and bodies die together pleasure is the cheifest good that it was the end why man was borne If irreligious pleasure-hunters say they are neither Atheists nor Epicures they do as well follow Heavenly as Earthly delights they say more then their hearts and lives pâ—ove Are not the pleasures of sense their delight in good earnest the pleasures of Faith their jest their fancy their dream Can the strength of the Soule go out to both I say not 't is impossible ' â— is very rare to be high in Earthly and Heavenly delights their number is very thin of delicate high fed rich christian professors that can say and not lie high joyes below are out joyed by higher joyes above that do but use them not enjoy them that are crucified to them that can at pleasure retreat from them The better fed Quemadmodum impossible est ut ignis flammam concipiat in aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est voluptates mundi cum poenitentia Christiana manere Otho Casmannus then taught Peastiall Christians wantons in the worlds large and high Pastures speak but the flattery of the Flesh and Devill when they say the severe discipline of serious Repentance can consist with carnall earthly delights T is a saying of a good writer that hath too much experience for its Probatum est As it is impossible that fire should burne in water so its impossible that the pleasures of the world and Christian Repentance should dwell together I cannot therefore but admire and adore infinite wisdome who knowing the worlds higher ground is dangerous and high sensuall pleasures are as slippery places Psa 73. 18. Hath ordinarily made the rich Heires of Glory the poorer sort of the world Jam. 2. 5. Lest the pallate of their Soules should be vitiated and corrupted with too much savouring of Creature sweetnesse The wholesome and prudent designe of left hand streightnings is to brighten the future Crowne of Glory by coming to it through much want and labour the great Heires of Heaven are usually kept low lest they should come to their immortall inheritance Ne immortalitatem delicate assequerentur molliter Lact. l. 7. c. 5. too delicately and softly God will not honour Grace despising voluptuous worldlings so highly as to remove yea in some not to imbitter those outward delights which in angry providence he giveth and knoweth will turn to their bane T is a sad saying of Lactan. God suffers corrupt and vicious men to live a luxurious delicate life because he lookes on them as worthlesse persons and he will not honour them so as to amend them I wonder not that a poore Christian that walkes with God feasts lives hopes high values estates by their spirituallity invisibility eternity and not by the worlds accounts would not change his hard bed thred-bare garment dry crust small drinke for the gracelesse pompe and Deus corruptos vitiosos luxuriose ac delicate patitur vivere quia noÌ„putat emendatione sua dignos Lactan. l. 5. c. 23 fullnesse of beds of Down delicious Tables soft costly and shining changes of Rayment I knew a very poor and very rich godly woman that would not change her holy poverty for her rich neighbours unsanctified estate indeed the meanest judicious Christian in his spirituall wits resents not the civill honours and vast annuall wealth of carnall wantons with envy but pitty they are rather to be lookt upon with weeping then fretting whose way to Hell is strewed with Roses who go through pleasant meadowes to Execution Rejoyce poor Christian that stands in the worlds lower ground be not troubled that wicked sensualists now stand above thee thy right hand promotion is a coming thou
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
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
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 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
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-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
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
tempora quasi damnationis tempora timeamus Greg. Mor. l. 17. c. 3. Quanto vita nostra est longier tantoculpa nostra fit numerosior gravior c. Otho Casmannus Innocence but without Book After 400 years suffering the seed of the Amorites to oppress Gods Israel Gen. 15. 13. black doom-day put a period to their Prosperities and Persecutions A long lived Libertine under the days of Grace hath more reason to fear his approaching destruction then salvation The Counsel of an ancient is wholsome well were it if accustomed slighters of Gods grace would lay it to heart it would fire them out of their perilous security It is necessary said he that we fear and tremble lest the prolonged times of Gods mercy do prove the times of our damnation It is the lamentation of a serious modern Writer The longer we live the more numerous is the account and the more heavy the weight of sin Hence when the just Judge comes he will turn the indulged times of mercy into an eternity of wrath and penalty SECT 4. 4. THe whole time of Grace is turned into Wantonnesse 4. The whole time of grace is turned into wantonness not onely sparing and long-suffering Grace but all the daies of Grace even to their late dying periods are also abused Backsliding is perpetuall The most under Gospel times refuse to return Ier. 8. 5. The Lord questions in his Word O Ierusalem how long shall vain thoughts lodge in thee Jer. 4. 14. Wilt thou not he made clean when shall it once be c. 13. 27. How long ye simple ones will ye love simplicity and the scorners delight in their scorning and fools hate knowledge Prov. 1. 22. How long The answer is not more sad then true for ever Should the loose persons of unconverted hearts and unreformed lives not bettered under a threescore years convincing and awakening Ministry and the frequent woings of the Holy Ghost be left to themselves should they live an eternity on earth they would still wrong the grace of God There is a Countrey phrase To while away the time O how many do while away precious time most do the works of darkness while Gospel light shines round about them yea in their mindes they cannot deny and yet they defame the glory of it While Christ knocks at the doors of their souls for entrance the Divel is bid welcome while the Spirit crys Repent repent the flesh wallows in the pollutions of the World while he passionatly solicits and perswades to accept of salvation upon salvations tearms the pathes of damnation are still troden in The hardened house of Israel will die While God is tendred as an everlasting portion the world is violently pursued while the pilgrimage delights of the spirit and the Heavenly Countrey Pleasures of Gods right hand are held forth to unregenerate mindes foolish souls hunt after the pleasures of sin and vanishing Creature delights While precious seasons to sue out a pardon are granted out for sins past more Treasons and Rebellions are heaped up against God while this vanishing life is proposed as a probation for Eternity lying vanities are skilfully and uncessantly pursued Five things will load this ause 1. Time one of the most precious things in the world is abused 1. Time is abused Nil pretiosius tempore heu nil hodie vilius invenitur Bernard Nothing says Bernard is more precious then it and alass nothing now a days is more slighted and vilified It is made the numbring measure of unholy and unrighteous motions but very rarely of heavenly conversation the thriving opportunity of Satans Kingdom but rarely as to the multitude of Christs The preciousness of time industriously heavenly as well as earthly merchants will tell you The worth of time an enraging afflicted Conscience on a death bed will tell you that breathed out lamentable crys Call time again call time again The excellency Veniet tempus quo vel unam horam ad resipiscendum redimere mirum quantum optabimus Otho Casmannus of time most awakened loose departing souls will tell you who will abound in fervent wishes to admiration that they might redeem but one hour to repent The dignity of time the damned in hell were they among us would tell us That had they a world they would give it to escape their torments they feel and shall endure for ever and to be in a state of Grace of Salvation The glory of time the glorified in heaven would tell us were they suffered to acquaint us with their unspeakable Joys Eternity it self will be little enough to bless God they have not lost their time but obtained salvation in the days of Grace It will ravish their hearts when as one phraseth it they shall think within themselves O blessed moment of Grace O happy days of Conversion O choicely spent time in holy mournings O beatum momentum gratiae and obedience O rarely improved time to be the shining witnesses of God against the wicked world O Heavenlized time in communion with God that contemned the world O 2. The possibility of escaping eternal misery is abused Quomodo eos pudebit pigebitque qui videbunt se opportuno tempore gratiae impenso potuisse in vita sua acerbam illam horribilem lamentabilem aeternitatem evadere the wise use of time that hath laid up treasures in Heaven and fitted espoused souls for the joyous eternal imbracements of their heavenly Bridegroom 2. The possibilities of escaping eternal misery and obtaining everlasting life are abused when the whole provisional space of preventing the wrath to come of preparing for glory in the foolish pursuit of the worlds shadows is lost when loose Prodigals of the time of Grace are impossibilitated to have a moment more What shame and grief will surprise them when they shall consider their secure neglect of the Jewel of time and the force of Eternity prevailing thoughts when set home on the conscience to make the profuse lavishers of the golden seasons of Grace the most thrifty Husbands How stinging will this sad conviction be if the opportune time of Grace were well managed they might have escaped that bitter horrible and lamentable Eternity wherein they are plunged and safely arrive to the Port of everlasting rest These things were once possible now they are not O sinners fear and tremble your sporting with sin your indignities and injuries put upon the grace of God doth exceedingly slight and despise your saving possibilities while the mouth of the bottomless pit is not shut upon you do no more disparage but honor your Gospel-seasons of Grace if you crucifie the Son of God and still despise the Spirit of Grace either laugh at or delay the necessary change of your hearts and lives be assured the next minute after your death you shall see a dreadful fixed unalterable gulf before your eyes that as the Saints in glory cannot come to your Hell so it will appear everlastingly impossible
read then wanton Play-Books Romances debauching Amorous Writings If you will not believe me now whether you will or no you shall in the other World Read O read what will fit you for Heaven for your souls sake do not by reading vain frothy written delight and read your selves into Hell 6. Prayer is an abused means when this holy piece of Divine 6. Prayer is a means abused Worship the most sweet and frequent way of converse with God about Heavenly affairs is totally neglected When men come unto God without any serious thoughts of his Reverend Majesty rushing to the Throne of Grace as to a Theater a Market a merry Meeting When there are attempts of drawing nigh before infinite Purity with impure hearts and unclean hands after hot pursuit of the World and fervency in the service of carnal Lusts there is bold approach unto Gods presence as if God would regard their Prayers who regard iniquity in their hearts When Supplicants do not so much pray as complement in good earnest not Petition God but mock him declaiming against the sins they love unwilling to part with the Lusts they chide that God should take them at their words One would think that hears zealous arraignment and severe condemnings of some sins in Prayer would think the hatred of them were implacable and the forsaking of them would be everlasting when at the same time there is a strong habitual league with them yea after many hard words a securing of them living and delighting in them These and many more affronts are put upon this Heavenly means of Grace Prayer 7. Education is an abused means When lewd children and 7. Education is an abused means servants are not taken with the holy Counsels and exemplary Piety of their godly Guides Some either expresly hate instruction and correction or do but dissemble holiness who while they are in strict Families eternally conform to Holy Orders like the Fish Polipus that can turn it self into the colour of the Rock but when out of the Parents Wing and the Masters Government are no more the children and servants they were than a Player is a King when he is off the Stage or an Ape in mans apparrel is a man when undressed How will houshold Governors warnings and chastizings prayers and tears sweetest wooings and drawing promises to rebellious children and graceless servants that they may minde the marchless interest of Gods glory and their own salvation rise up in judgement against them in the accounting Day when it will appear exactest educations have been abused 8. Scriptural convictions are an abused means There are 8. Scriptural convictions are abused means not a few that know their duties and their sins It is as clear as noon-light that their intemperancies incontinences unrighteous dealings oathes lies neglect of Prayer are sins From a rouzing Sermon they can go home with smitten hearts grant that Sermon-Truths have been arrows directed to the breast of their dead corruption and in vanishing fits and moods of appearing goods promise to leave their drunken company oathes lies and worldliness yea weep over their confessed wickedness but after these suddain moods and pangs of piety are vanished the convinced sinner is as jovial drunken false in his dealing mad on his reprieved not mortified Lusts his sleeping not dead corruptions as if his sins had never stared him in the conscience and been represented to him as that which unforsaken would ruine him These do the works of darkness by Gospel-light go without miraculous conversion and exact repentance with open eyes to Hell and knowing their Masters will but doing it not shall be beaten with sharper Eternal stripes then ignorant Heathens and blinde vulgar Papists O inlightned Christians bless God for your light but fear and tremble lest the wickedness of loose hearts and ungodly conversation be greatned by your clear informations They who by the knowledge of the Lord and Savior Jesus Christ have escaped the pollutions of the world and are out of choice and delight again intangled in them It had been better they had never known the way of righteousness then after they have known it to turn from the holy Commandment delivered unto them 2 Pet. 2. 20 21. 9. Afflictions are an abused means They ought to be the discipline 9. Afflictions are abused meanes of vertue the purgatory of corruption Isa 27. 9. the teachers of neglected holy duties Psal 94. 12. The reducers of foolish wandring sinners into their wits and way Luke 15. 17. Wearers from the worlds sweet dugs 2 Cor. 4. 16 17. Strikers of holy awe of the Divine presence in daring spirits 1 Sam. 6. 20. Snuffers of the candle of well instructed reason that it may give a clearer light to the inferior faculties Job 33. 16 19. Monitors not to commit Vexatio dat intellectum Mercerus over again the old sins John 5. 15. Abasers of proud spirits Job 33. 17 19. Converters of departed souls Psalm 119. 67. Instrumental Saviours of lost sinners 2 Chron. 33. 12 13. When the Lords rods are spent in vain These Heavenly ends of afflictions are not attained but hearts as hard as an anvile take no gracious impressions of Gods blows In Gods afflicting Furnace there is no golden refinings of Grace no purging the dross of corruption The ill humors of camal lusts and affections and loose manners under his Physick are more incurable unbettered afflicted ones will not be purged but revolt more and more Then afflictions the means of Grace are abused SECT 7. 7. THe examples of Grace are turned into wantonness They 7. Examples of Grace are turned into wantonnesse are then well used when from a right estimate of them admiration of Gods goodness in them Thankfulness for them Phil. 1. 3. Zeal to follow them Heb. 6. 12. shaming and blaming our selves for our unlikeness to them 1 Cor. 15. 14. Daily indeavoring to write after their fair holy and heavenly Copies Heb. 12. 1. Delighting in them above all persons of the World Psalm 16. 3. choosing of them to be our choice companions and bosom-friends Psal 119. 63. resenting them as shining Lights in the World Phil. 2. 15. to clear our way to the Heavenly Countrey Thus to improve the best of patterns that reflect and hold forth the glory of God in the World the fruits of the direct beams of infused holiness and to be won to Christ 1 Pet. 3. 1. and quickned to the power of Religion by others exemplary Piety Charity Innocence and Justice is to use well examples of Grace But now when men and women regard not the most shining Lights sleep and play the wantons before them and with them make them their may-game their sport the Theam of their prophane jests and scurrilous wits in their Houses Ale-benches Taverns the Road When David was the Drunkards song Psalm 69. 12. the scorn of many despised of Michal 2 Sam. 6. 16. When hypocritical mockers at Feasts make the heirs of glory
silly chapmen to take off the braid wares of corrupt errours Have no opininions taught you looseness Why doe you not shew you are Christians to purpose in doing illustrious singular things that the neighbours that study your lives and are strangers to your inward Faith and Love may say These are children of God indeed would I were in their condition It is not the language but the power of your Profession that will draw hearts after it How have you defaced your Adoption when your sinfull omissions of convincing duties and breakings forth of corruption sharpen the edge of bitter language and tempt to these words of reproach O these are the children of God in scorn denying you the honour because you have denyed God the glory and your selves the credit of your Adoption Let this lord your hearts for your unwatchful and dishonourable conversation and call for future caution Your publick sinnes make your Father hear ill in the world 2. Christians of strict profession that have onely childrens name not nature artificial not supernaturally natural not lively in externall exercises of Religion that put over impious designs and practises the too good cover of a pious name that are adorned painted Sepulchers unclean within that make not Religion the great expedient for blessed eternity but a fair net Quidam probitate ficta c viam sibi ad potentiā muniunt Lact. de vero cult l. 6. c. 6. to catch the world in That in your zealous devotions more hot in the mouth than heart call God frequently your Father and make it the pleasing Prologue and usher of many of your Petitions Confessions and Thanksgivings and yet have no filiall affections of love and feare shame and sorrow no pleasure in pleasing him no real godly sorrow for his dishonour That betray the weaknesse of your painted piety having no real fervencie of heart for the interest of Gods name but your own concernments That betray the whole body of your Religion is a dead carkass without the life and soul of it the quickning Spirit No wonder if you stink when the ill savour of your loathed pollutions intemperance incontinence unrighteousnesse unnaturall sins betray the power of Religion was but feigned never feared in the heart that could never disperse inward nor outward beloved and delighted in imperious sins O you that are strict in the exercises of piety and do but feign not really affect and pursue Christianity Gods most heavy and smarting blows will be at you without great repentance and singular reforming sinceritie Doe no longer mock God nor men Hypocrisie at length ends in Apostasie The feigned friends of Christ are real enemies O let not Religion holy Religion be wickedly blasphemed nor be your play and game but your serious businesse in good earnest and know when you dye as well may you expect a painted fire should warm you as a painted Religion comfort your self-accused and tempted departing soules Before I close this point I must warn the loose and scoffing generation that possibly may read this page to forbear their triumph Some may say The Author hath hit the mark and ecchoes with our thoughts we are glad he hath payd the Hypocrites out upon these Precisians they are all Hypocrites And are you glad indeed Where is your charity That would not rejoice in iniquity 1 Cor. 13. 6. What if your merry sarcasmes and satyricall invectives against the Hypocrites be an arrow justly shot against your selves Did you never read there are hypocritical mockers in feasts Psal 35. 16. The severe censurers of Hypocrisie had need be upright Are not you eminently grosly guilty of the crime you cry down If you will not believe it it is easie to prove it deny it if you can Do not you profess salvation only by Jesus Christ Do not you know except you be born again you cannot enter into the kingdom of heaven Joh. 3. 5. Is it not plain Scripture He that is in Christ is a new creature 2 Cor. 5. 17. They that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Are you not commanded to redeem the time Ephes 5. 16. Are not livers in pleasures dead to God while they live 1 Tim. 5. 6. Must not he that abides in Christ walk as he walked 1 Joh. 2. 5. Now I beseech you that throw the dreadfull charge of Hypocrisie and it may be truly against some persons and yet care not though through the sides of Hypocrites yee wound the generation of Gods children are not you gross Hypocrites your selves You profess Christianity credit Gospel-revelation call Christ your Saviour dare not say you will not be ruled by his Laws expect salvation by him own his Ordinances and if asked the question before a Sacrament or on a sick bed by Ministers that please you will you follow the rules of the Gospel to fit you for heaven My charitie perswades me you would say yea God forbid but I should be ruled by Jesus Christ It is very easie then to conclude from your own concessions you are Professors now what is Hypocrisie but a constant contradiction to the profession of the power of godlinesse Is not yours such Be not angry with this home-speaking to your bosomes your consciences if you repent not will speak a thousand times more after death than a few pages Can your studious and ordinary giving up your selves to the lusts pomps and vanities of the world be interpreted a devoting or resignment of your persons up to Jesus Christ Are you born of the Spirit that shew no scripture proofs of your high heavenly birth the life of the Spirit the graces of the Spirit the leading of the Spirit that are not acquainted with the breathings of the Spirit at the throne of grace who never made your families houses of prayer Are you indeed new creatures Is it possible that the old oathes drunkennesse uncleannesse slighting and contemning the Word of God laughing at those truths you hear that should set you a trembling loathing of religious exercises living in the old affections and conversation should prove you were new creatures Can you beleeve Christ in you hath crucified the flesh with its affections and lusts which you pamper and keep alive Doe you redeem precious time all which should you live an hundred years abating the necessary and moderate attendances on the things of this life would call for all time in the numerous services of Religion conquests of Temptations subjection to the Gospel and preparation for Eternity Will you call your covetous costly passionate gaming in the afternoon till night yea sometimes from night till morning redeeming the time Is your sleeping till nine or ten a clock on the Lords day time Redemption Is your earthy frothy unedifying discourses one with another when you are commanded to provoke one another to love and good works Heb. 10. 28. To speak what may minister grace and soul advantage to the hearer Eph. 4. 29. Time improvements
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
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
are not worthy of the name of men false to the Law of natural gratitude that serve not their deliverer and are not they as unworthy of the name of Christians false to the Law of supernatural thankfulness that serve not their professed infinite Redeemer Pretended favorites of Heaven are like those selfish Courtiers who abuse their Princes ear Smiles Grace Honors and Bounty to Chambering and Wantonness to the greatning of themselves and families but improve not their Soveraigns Grace to his Honor the glory of his Crown the increasing of his Treasure the establishment of his Dominions the lively Pictures of them that go for the Spiritual Darlings of Gods Court who live not to the glorious interest of their Heavenly King but bias all his gracious dealings according to the motions of worldly and corrupt 6. The Grace of God is turned into wantonness when the heart carryeth wickedly as to Christ Thesaurus omnium Christus donorum Marlorat selfishness SECT 6. 3. THe Grace of God is turned into wantonness When the heart carries wickedly as to Christ in three things 1. When the profuse riotous sinner runs in Gods Debt because Christ is his surety Indeed upon this truth and rocky foundation that Christ is the faithful surety of his people Heb. 7. 22. is built the eternal salvation of his Church It is the richest right orient Pearl in the Gospels Cabinet A Believer would not be without this everlasting prop and succor to faith this assured conveyance of eternal happiness for the world It is dross and dung to this excellent knowledge Christ is a surety But to whom and for what To refusers and despisers of him to loose the reins on the neck of lusts to priviledge the liberties and power of Satan to sin without controll and remorse Surely Christ as our surety on the Cross sustained our person and Christus ut sponsor personam nostram gerebat ut vetus noster homo in nobis necaretur Diks in Rom. 6. Faedus gratiae habet Christum sponsorem ut tanquam Dei amici ambularemus Diks in Heb. 7. made to his Father an engagement for us that our old man in time should die Rom. 6. 6. Yea in the great agreement of the holy and everlasting Covenant of Grace there was this part of suretiship that â—e should walk in holy fellowship with God and Christ by the Spirit as the friends of God and therefore it is an intolerable indignity to our heavenly surety at once to believe him an undertaker that corruption should die and to live in sin This maketh him a surety and no surety A surety in the professed Faith and owning of this suretiship no surety in the Preservation and not Mortification of wanton Lusts Consider this all ye that sin against the grace of your professed surety but without his leave or the least allowance of his Gospel was a gracious pardon-office dearly purchased by the infinite price of the blood of the Son of God that it should lavish out forgiveness of sins to dissolute livers Did God decree and Christ accept of a weighty costly and suffering suretiship that profuse Iewd Debtors might spend more freely merrily and daringly on the stock of their sureties satisfactions Such indignity carnal profession imposeth upon Christs saving undertaking The Lord invites the humbled burthened sinner to accept of Deus nos invitat ad veniam nos quoâ—idie cumulamus offensam his pardoning mercy and proud Libertines heap up sin These spots and dishonors in Christian Assemblies are like to a young riotous Gallant that spends largely in Gaming Feasting Whoring and comfortably stayeth upon this he shall not be Arrested not Imprisoned because he hath a rich surety will pay all So expensive Libertines give large vent to their corruptions in their sinful creature-excesses in their abominable hypocrisies in their unrighteous dealings in their idolized sensualities in their carnal securities and yet they chear and fully stay themselves in this Indemnity the Law shall not arrest them nor cast them into the eternal prison of utter darkness because they have a rich surety Jesus Christ who as they presume will pay all 2. When the faith of redemption by Christ worketh not Redemptio nos obstrictos tenet ac sub obedientiae fraeno cohibet Carnis nostrae lasciviam Calvin in 1 Cor. 6. Qui redemptus est alter us beneficio non est sui juris Calvin in Jer. 2. 20. subjection to him the grace of God is turned into wantonness Eternal Redemption is an eternal obligation to service a bridle to curb our lascivious flesh not a Feast to feed it God hath on purpose decreed Christ a Redeemer that he might be soveraign Lord over all his purchase as we have dominion over that we pay dear for Now where redemption by Jesus Christ is preached in common that the price of his blood was a sufficient ransome to redeem the whole world there are very few but believe Christ died for them But how is the mystery and mercy of Redemption abused the Faith of Redemption worketh not subjection in most professed Christians They would be saved in their sins not from their sins Christ hath redeemed his people out of the hands of their enemies but they are content to be in them still He died to rescue them from their vain conversation 1 Pet. 1. 18. but they are vain Jam. 2. 20. Walk after vanity Jer. 2. 5. and shall finde vanity their recompence Job 15. 31. He was crucified to deliver from the power of Satan Heb. 2. 14 15. but they are still his possession Eph. 2. 2. as taken Beasts are the Hunters prey as Prisoners are the Conquerors spoil to be carried up and down dealt with at their pleasure 2 Tim. 2. 25. O that such as are by profession Subjects and by disposition and conversation Rebels against Christ would seriously ponder these things 1. Both the Scriptures and experience of loyal Subjects to Christ do clearly evidence that effectual beneficial Redemption is proved by subjection that he died not to redeem us to the life but death of sin not that we should live and die in sin but Non ut nos vivendo pecca tis immorarmur tandem immoreremur Otho Casmannus live and die in the state and power of Grace 2. They that believe themselves the redeemed of Christ and yet are the slaves of their lusts the vassals of Satan have either not considered at all or very slightly That the proper intention of Redemption was Dominion Ye are bought with a price are not your own your Body and Spirits are Gods 1 Cor. 6. 19 20. To this end Christ both died and rose and revived that he might Nullus fidelium juris sui sed alieni Dicksonus Vtinam hoc altissimis radicibus in mente figatur Pet. Martyr in Rom. 14. be the Lord both of the dead and living Rom. 14. 9. Surely no Believer is of his own right but anothers His
Practical Adversaries of Gods grace clearly opened to see the Insolencies Indignities and Injuries they do against it they could not but in a trembling conviction conclude these and these things are certain dishonors of grace Stains of holy Profession Inconsistencies with the new Creature Lust and Satans methods of Damnation and denials of the hope of Glory As when Paul said to Ananias God shall smite thee thou whited wall he had not said so had he known hee was the High Priest Act. 23. 3 5. â—o had the bold abusers of Gods Summus Lethargus quasi mors humanae conscientiae ignorantia voluntatis divinae grace strong and clear convincements the frame of their hearts and carriages of their lives were the high injuries of Grace eminent perils of destruction and demerits of the hottest room in Hell in the noon-light of such an acknowledgement they would feare and tremble to stumble upon their owne ruin SECT 2. 2. VVAnt of Faith to believe the signall danger of sinne this 2 Want of Faith to beleeve the danger of sin is a wrong to Grace Caecus assensus plane temerarius sine praeeunte notitia non potest induere rationem fidei Parkerus de Traduct peccat ad Deum Thesis 56. huge sin is the wrong of Grace It is no wonder that the evill which is not known is not believed nor declined Unbeliefe is the evill heart that departs from the living God It sets not to its seal that God is true in his promises nor threatnings believes not the abominable damnable nature of sinne and dallies with it As daring wantons who know that the cup that stands before them is of poyson yet beleeve it not but drink and burst or the plague is in the house they goe into believe it not are mortally infected and die And as the Egyptians beleeved not that the cattle and men that were found abroad one storming day should die adventured abroad and were slaine so dallying adventurers that beleeve not the mischief of their sinfull pleasures contempts of Christ and his Gospel they are dancing over the mouth of Hell by the sudden push of death are kickt into it The loose old world beleeved not the destruction Preached by Noah in the making of the Ark were not moved with his holy example and penitentiall instructions The Sonnes of God playd the wantons with the fair idolatrous daughters of men Gen. 6. 2. and were at length swept away with the flood Faith would make Libertines fear and tremble Unbelief is daring Minatur Deus negligitis minatur terrenus Judex contremiscitis The wrath of man is more feared than Gods When God saith one threatens eternal punishment ye neglect it when an earthly Judge threatens temporal ye tremble at it SECT 3. 3. WAnt of Heat Intention and Livelinesse in Religion If 3 The want of life in Religion causeth abuse of Grace God be not served in fervency of Spirit Lust will If Satan cannot keep from Religious exercise he tempts to Luke-warmnesse yea Key-coldnesse in the performance of them Instinctu Satanae faith one by Satans deading and flatting instinct a drowsie tyring in good things steals upon body and spirit Faint fighting is not wont to overcome nor faint service of God to mortisie Lust How feâ— are there in a Christian congregation superabounding in spiritual joy alwaies pleasant and merry in the Lord fervent in spirit day and night meditating in the Law of God lifting up pure hands in prayer follicitous observers and students of their own hearts zealous witnesses of holy affections to good works to whom Christian discipline is amiable Fasting sweet long Watching short the whole pietie of a regular conversation is a delitious feast yea doth exceed the sweetnesse of the Quorum brevis rara compunctio animalis conversatio sermo fine circumspectione oratio sine cordis intentione lectio sine edificatione Bern. Virga calcaribus indigentes hony and the hony comb Alass how many are there who in an impartial inquest will be found remisse in the studies of Holyness fainting under Christs easie yoak and light burden whose compunction is short and rare conversation naturall speech without circumspection prayer without intention of heart reading without edification good purpose without execution religious exercise without fervencie who in the waies of godliness want the whipp and spurs but in the too prone and nimble motions of dislolute looseness need curbing bridles Licentious courses are so strong and impetuous that the modest shame of uncomeliness the bridle of reason yea the fear of Hell can hardly restrain them No wonder if corruption be daring dissolute and potent when religious exercises are flat dead cold and feeble Wee blush not Sine debita attentione fervore spiritus Bern. said one to pray to God without due attention and fervour of spirit He that hath no sweet communion with God will seek it in the world and pleasing his inticing lusts When the minde is senceless in reading and meditation and affections are dull corruption will be lively 'T is sad to consider how many seemed to discover the fervour of a pious conversation in whom by degrees charity hath waxen cold and iniquity abounded and what appeared to be begun in the Spirit ends it is to be feared in the flesh Gal. 3. 3. Draw me and we will run after thee because of the savour of thine ointments Cant. 1. 3 4. Therefore there is need of Opus habeo trahi quia refriguit pauliâ—per in nobis ignis amoris tui Bernard drawing because the divine fire of the soules love for want of fewel to it and blowing of it by degrees abates ad cooles Drawing nigh the fire is for warmth and drawing nigh of God is for holy heat In near approaches to him the new creature is a zealous enemy to wanton looseness Cockering cooleness in the severe religious exercises of Mortification is the bane of Profession Adonijah was a very goodly man David his Father displeased him not at any time in saying why hast thou done so 1 King 1. 6. In the sist verse you sinde him a daring Rebel you may read in the Contents of the Chapter Adonijah Davids darling usurpeth the Kingdome Thus is it with every fair faced goodly lust The indulgent Christian is it too remisse in rebuking and chastizing it and it riseth up in arms against him Cockering Mothers cold in rebuking wanton sons teach them to be Libertines ost-times train them up for the Gallows and Hell so when the heart is remiss and cold for good and against evill Lust will have its reins and lawlesse liberty and ruin its servants SECT 4 4. WAnt of receiving the Truth in the Truth in the love of it is an Advantage 4. Want of receiving the truth in the love is an advantage to turn a Libertine to trun a Libertine The Apostle describes the Antichristian spirit that waxed wanton in taking pleasure in unrighteousnesse receiving
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
debauching Those that seemed to make hast heaven-wards and think they have travelled almost enough in the way everlasting that have dreamed either of their possible or actuall perfection in this life need no better discovery of their nakedness than themselves they are their own sufficient confutation How far are the generation of Popish and Quaking Perfectists from the prize they seem to run after further off were their eyes opened than those they un-saint from Gospel-attainments This sottish supercilious opinion of enoughs in the knowledge and practice of Religion hath begotten monstrous libertines in the present age Such as have been filled with windy swelling conceits not the real fruits of the Spirit like some of the high-flown puffed up Corinthians reigned as Kings 1 Cor. 4. 8. blessed themselves in their high attainments viz. Knowledge Faith Love Mortification Communion with God Joyes of the Spirit and noy as if rich enough they had nothing else to doe but to contemplate their eâ—â—ate and gaze upon their glory their lazy contemplative life hath swallowed up the active they lay by trading in heavenly commodities religious attendances and exercises Their name is up with their deluded fraternitie yea in their own foolish brains and now they may lay abed till noon yea sleep in carnall securitie in and before the light of their high-noon attainments As some men that have gotten vast estates look over their rich Lordships with much contentment are knighted trade no more have goods layd up for many years so many rich Laodiceans that think they abound in spiritual goods and want nothing and have nothing no more than an empty sounding barrel and are sainted in Satans Kalender these trade no more in heavenly negotiation as if they could too much increase their Lords Talent and give fearfull symptomes that for all the puffs of their spirituall estates they are but bankrupts That generation is well known who have already decried and voted down Gods standing Ordinance the Ministry of the Gospel as needlesse who load them with no better honours than the stile of Baals Priests Deceivers of the people the Locusts of the bottomless pit the fewel for the fierie furnace of Hell and so bind up all Preachers in the same bundle of death as well the most industrious circumspect and conscientious as the most lazy loose and unconscionable Hath not this wanton daring Age brought forth such proud pittifull poor it is to be feared but nominal christians that have had the boldness to call mourning for sin a low attainment dayly prayer a poor sapless businesse all private solemn as well as publick vanities carnall things too low for their spiritual seraphical spirits as if they were not in the body nor had no body of sin as if they were so Angelical in their high Revelations and maintained so constant blazing divine fire of love to God as that it needed no further fewell nor bellows of Ordinances nor the Spirits hands to use them for holy and heavenly heart inflammations Now behold with fear and trembling the spirituall Judgement of spiritual Pride spiritual Blindness spiritual Wickedness spiritual yea visible gross Apostasie 'T is just with God that they which will not keep in the safe plain the secure beaten valley but they will be mounting up to the narrow tops of hills perilous pinacles they should fall and that deadly Some men and women have not contented themselves yea to their shame it must be spoken some Ministers with the safe plain the Ordinances of Grace the Doctrines of Faith Repentance Mortification and New obebedience nor keep in the secure valley of walking humbly with God but mounting up in their lofty minds to the tops of Hils Doctrines too high for them injudicious unscriptural Altitudes the perillous Pinacles of conceited Perfection a stupid and sensless assertion of a kind of Adam-like Innocence before the Fall That they that are born of God sin not at all I say some are the spiritual black marks of Gods vengeance from these perillous heights The visible and fearfull falls of haughty adventurous wantons are legible demonstrations to the observing world written in broad characters that without infinite mercy they are very deadly How have some in their scandalous falls from pretended spiritual eminencies betrayed a double fearfull loss both of Christianity and civility of Christianity either with Arrians denying the Deitie of Christ or blasphemously and sacrilegiously getting into the Throne of his God-head using these wicked Phrases they are Godded with God Christed with Christ yea that there is no difference of the God-head dwelling in the flesh of Christ and the flesh of the Saints as if their flesh did as equally subsist in the Infinite person the Son of God as the flesh of Christ did whence it would follow that the fulnesse of the God-head did dwell corporally in them as it did in Christ of consequence speak them sinless perfectly holy and contradict the preheminence of Christs Mediatorly anointing who was anointed with the oyl of gladness the Holy Ghost above his fellows the highest measures and graces in Saints and Angels How unchristianly doe some of those fearfull children of errour set up a Christ within them in opposition in abolishment of a Christ without them who poring upon their spiritual transcendencies have either quite put-out of their Creeds the imputed Righteousness of Christ without them or else forgot it As little honour it is to be feared hath Christ from some of these monuments of delusion as to the faith of the bodily resurrection whereof hee was the First fruits and as if his Ordinances were dead and buried they have no more Communion with them than wee with the dead and lastly as for his visible Image living Christians they are boldly stiled the Devils children As sad a fall is there from pretended perfection even to the abolishment of civilitie as if externall Morallities contained and required in the Second Table were no Ipsa est perfectio hominis invenisse se non esse perfectum Aug. Indefessum proficiendi studium jugis conatus ad perfectionem perfectio repuâ—adar Bern no part of of Gods will How farre are they from growing to the full stature of Christian practicall Religion whose errors in opinions and practises have made sad breeches upon all civill and naturall callings and relations It had been well if these sad objects of pitty praiers and tears had learned of Augustine a truth which would have kept them safe humble diligent and zealous after true perfection 'T is mans perfection to finde that he is not perfect and of Bernard The unwearied study of proficiency and constant eâ—deavour after perfection is perfection and of Paul I count not my self to allain but I persson to the mark and of Peter 〈◊〉 que hic viaee imas Taantum cunque hâ—c proficerimus nemo dicat sufficit mihi c. August Inter profectum defectum nihil medium Nolle proficere non nisi deficere
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
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
taken it he was twice forced from his attempt to a sad retreat by almost vehement showr of rain and is reported to say When I could I had no minde to take Rome when I would I had no power There are too many that will to all Eternity confess that when Grace hath wooed them for their eternal salvation and repentance to life they had no minde to it but when they would on a death-bed repent they could not 'T is never enough considered by them that put off their repentance what infinite hazard they run to be lost for ever Subtle Satan and the wily flesh doth against deceived sinners as ill Debtors carry to their Creditors promise to pay but beg a longer day of payment and when that is come another and so another day and never pay Flattering Lust begs a longer day of repentance and being loth to leave Lusts dear sweet services and delights craves still a longer day and so the Debt of repentance is unpaid This cursed and common frame of Spirit doth in effect speak thus to God The real love and delight of my soul is in my sin I delay repentance not out of love to the duty or hatred of my delicious Lusts but to quiet my conscience and for fear of Hell I mean not to delay a repentance once but often yea always yea should I live an Eternity in the World my delicious sins shall have my heart my service Mortification is an idle dream The death of sin shall neither have my sentence nor endeavors I am loath to leave my sweet Companions Hence is it that from youth to man-hood from that to old age from that to Eternity there is no repentance in hardned vessels of wrath A while longer and a while longer is the constant importunity of the flesh Back-sliding is perpetual Jer. 8. 5. O Jerusalem wilt thou not be made clean when shall it once be Jer. 13. 27. This lazy disease of sluggish putting off repentance was in Augustine yea had ever been in him had not Grace cured it When he could not answer the convictions of the necessity Non erat quid respondereÌ„ veritate convictus nisi tantum verba lenta somnoleÌ„ta Modo ecce modo sine paululuÌ„ sed modo modo non habebat moduÌ„ sine panlulum in longum ibat Aug. in Confes Nitido cum flore juventus Num satanae senii faex erit apta Deo of repentance he craved forbearance not to do it yet I know not said he hat to answer being convinced of the truth but onely sluggish and sleepy words Anon behold anon suffer me a little But anon and anon had no measure and bear me a little held long Thus Satan hath the flower of age the strength of man-hood and God the dregs of old age 'T is mans folly and madness to give God the worst 'T is ordinarily his angry Justice not to accept it He that is denyed the sweet Rose of the Spring cannot be pleased with the dry Thorn Had God no delight in the yong-long-standing fruitless tree surely he can take none in it when 't is withered It 's no longer for the soil but fire Matth. 3. 10. If it be said God works Grace on a sick bed as one said An early Saint now in glory answered him in two things This is extraordinary 'T is not Gods usual course to begin and period death-bed repentance and further said he Do not you trust to that How reasonable will Gods usual refusal of sick-bed and old Non illos qui necessario sed qui sponte vitiis abstinent Coronat Deus Chrysost age returning thoughts appear in the other world They that put off repentance to the last do it not out of choice but necessity and God is not on t to crown forced and artificial but free and natural repentance It is a poor weak and unconvincing demonstration that a man delights in wholsome severe exercises of repentance who never set upon them but when going out of the World Their sins leave them before they PriusquaÌ„ peccata relinquaÌ„t â— peccatis retinquuntur leave their sins They think of leaving them because they have no more active spirits strength time to besto upon them not because of holy hatred against them indignation at and weariness of them Had this frame of spirit been infused by the holy Ghost in the renewed heart long ago sin had not had so many years faithful service This adjourning repentance reprieving not executing the flesh makes foolish men like bad Gamesters that throw up the Cards when they have lost the Game so these faint woulders after repentance never think of throwing up their sins till in their disease they have lost their lives they never think of ending their iniquity till the pleasure of their iniquity be at an end Ezek. 21. 25. But O dallying sinner that hâ—st a long time been caught in the snare of deep carnal security Hear the Apostles warning Awake thou that sleepest from the dead and Christ shall give thee light Hearken not to the Ravens Song Cras Cras to morrow to morrow That morrow comes not to many lingring sinners Art thou sure the repenting morrow will come unto thee The saving motion of the spirit often abused never comes again The safer and wiser words are Cito Cito Redi Redi Quickly quickly Return return Hearken O foolish sons and daughters of men to that of the wise Solomon How long will ye love simplicity sit in the region and shadow of death be the Devils Prisoners and your Lusts Captives and abide condemned under the curse of the Law Would you quickly run out of an House fired about your ears Would you flie from a drawn pursuing Sword to run you through O while under Gospel time and means of grace you are Wantons and pamper the flesh slight and contemn the ways and methods of Eternal Life even all this while the wrath of God the malice of Satan the killing Law is pursuing you for your immortal ruine O take the counsel that once a friend gave to Brentius when his enemies were suddenly plotting determining and endeavoring his death he wrote a Letter to him Fly Brentius with all possible speed Fly for your life O lingring sinners within Cito Citius Citissime Melch Adam a little of the Grave and Eternity that have abused the grace of God Fly with all possible speed from the state of damnation the wrath to come while your day of Grace is spending and it may be shortly will be quite spent your damnation slumbers not but with terrible awakened Lion-like eyes will stare on your departing souls if you go with the un-repenred unpardoned mountain load of all your sins into the other World As Solomon spake concerning flight from ensâ—â—â—ing undoing suretiship Deliver thy self as a Roe from the hand of the Hunter and as a Bird from the hand of the Fowler Give not sleep to thine eyes nor slumber
holy but a part of the Devils Kingdom is slily admitted standers by seeing divided Sects and different Opinions in Religion yea each party entitling its Tenent and Practice to the Scripture the Truth the Spirit the Glory of God conclude in this dust they cannot see their way to Heaven In this season Satan the Arch Heretick Divider Deceaver and Libertine plies his Market to perswade to dissolute life some he tempts to be of any Religion some none to be stark Atheists and debauched prophane ones and many in the true Religion to be cold and formal much heat and strength being spent upon the out-side that should have been bestowed upon the in-side the vitals of Christianity In the Pro and Con Disputes about out-works the inward Guards have been neglected Sound Christians holy walking is not so lively and wicked Libertines sit down contented and resolved to allow and follow the pretended felicities of their unmortified Lusts Satan through Church contentions tempts to believe that Religion is a bottomless Pit not to be sounded a meer fancy And while men of piety and learning cannot agree there is in some a pleasing agreement about Whoredom Drunkenness railing at all Ministers contempt of Ordinances yea the bloody subtile Jesuit and his blinded Popish Votaries stand behinde the Curtain and cry Hereticks Schismaticks Libertines Among Protestants no Ministery no Ordinances no Church no Salvation Happy had it been in our sinning days if Unity Truth and Peace had prevented this great temptation Put though the healing of our deplorable diseased Zion be rather to be wished then to be hoped for yet two sorts of abusers of Gods grace discontented Protestants and seducing Papists that warm their hands by our fires will not finde the least real Sanctuary for their injurious reflexions upon the Gospel of grace in past and present Divisions and Contentions I shall apply my self to both the parties that it is to be feared are glad to see the offensive dishonors to the grace of God yea are much injurious to it themselves 1. To discontented exceptious Protestants O you Sons and Daughters of Belial Ignorant Prophane Irreligious Have you reason about differences of Religion to grow secure wantons to Sleep Drink Game Swear away your time prophane the Sabbath keep the worship of God out of your Families and the fear of God our of your hearts to live a bruitish sensual voluptuous life to resent the thoughts of Heaven and Hell as idle Fables to live as if there should be no resurrection of the Body and Judgement to come to mis-spend your precious hours in carnal visits no way relating to Gods glory and your everlasting salvation to neglect provisions for Eternity to be as great strangers to the beneficial practical thoughts of Religion as if you were born and brought up among Heathens Did the Corinthians make this use of their Divisions and Erronious Opinions to justifie and support a Godless Graceless conversation Can you prove that every different Opinion in Religion is a different Religion May not you finde in unhappily divided Christians among us an Harmony of Religion in the vitals essentials thereof referring to the life of Christ and the power of godliness May not dissenting ones tune in a thousand places of sacred Scripture which teach soundness in the Faith necessary renewing grace and godly life Will not common acknowledged Principles of Believing Repenting Obeying Persevering arraign and condemn your loosness If you Object Some Sects are Heretical and Blasphemous deny Christ the Scripture the Resurrection Let these Apostates that hold not the head Col. 2. 19. Jesus Christ un-christian'd and become Heathens themselves answer if they can for themselves These Renegado's sad Revolters from Christs colours to the Devils Camp have a worse Judgement on them then Prisons and flaming Stakes They have denyed the Lord whom they professedly owned to be their Redeemer and in the Judgement of the Apostle Peter have brought upon themselves swift destruction These do not onely bring themselves into the Order of Heathens but are worse then they for they have cut themselves off from the way of salvation there is not another Christ to be their Mediator and there remains no more sacrifice for sin Do you that declaim against the errors of the time know any such Carnal mirth becomes not such a notice you should go into your Chambers and bitterly mourn over their Apostacy They are the black marks of Spiritual Judgement are fittest Objects for Christian compassion I beseech you after you are somewhat off the hears of pursuing in an Hellish Chase your ungodly Lusts after your fiery tongues scorching the precious name of sound Christians with the hot charge of Hypocrites Hereticks Persons unfit to live in the common Air In cool blood and serious earnest consider whether Contentions and Divisions about Truth in Religion will be a Cloak broad enough to cover your excess of Riot contempt of the Laws Requiries and Gospel-duties your Heathenish and worse then Heathenish practical Atheism whereby you live in your Families without Prayer to God Hath natural Religion taught Pagans Devotion to their apprehended Deities The Mariners in the tempest called upon their gods Jonah 1. 5. yea probably at other times also Can your Chambring and wantonness your Oathes and Scoffs at the shining presidents of practical Piety your desperate security in sin without the least remorse of conscience and least hearkning to the motions of the Spirit now and then shaking you by the conscience if it be not cauterized and dead your Graceless devouring the Creatures without serious thoughts of your deep Engagement to your abused Benefactor The blessed God your dreadful carelesness of your own souls not much mattering whether they be saved or damned your casting off the thoughts of Gods strict recording of your thoughts words and actions in the Book of his Remembrance your dissolute ill good-fellowship your treasuring up of wrath against the day of wrath your slight thoughts of the last Judgement Will this and other sad Bills of Indictment be answered and crossed out by Christians dis-agreements in controversal Points If you shall be so blinde and bold as to conclude in your Death-bed and in the accounting Day different Judgements about Religion will Apologize for your Libertinism Will not the Judge of all the world convince and condemn you out of the Ten Commandments the rules of the Gospel the Wisdom and Piety of standing Saints in evil tempting times whose soundness in the Faith Lamps burning Loyns girt Garments kept clean upright Conversation have been an Antidote against publick Infection Will not God finde plentiful matter of your damnation from your own sins Yea further which is a sad Quaere should not you who sport in sin and scoff at holiness and holy Ones live without God and Christ in the World rather make another construction of Errors Janglings and intemperate heats about Religion What if God suffer these scandals and stumbling-blocks to ruine us for our
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
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
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
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
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
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
him and thus as the ploughing of the wicked is sin so is his câ—â—â—â—â—ment Because with some persons civill â—itles are so abominable though they are not like to read this Page yet the holy Scriptures will assure the sober Reader their folly is manifest and notoâ—ious Put case persons of honour are wicked as too many are who are like to smart for it to all Eternity for staining their oâ—n honour and Gods too Yet Paul a vessel of honor without courtship but by the teachings of the Holy Ghost had learned this good manners to give great though bad persons their civil respects Noble Felix Act. 24. 3. King Agrippa Act. 25. 26. I appeal to Caesar Act. 25. 11. Pauls persecutors at Antioch were yet stiled Honourable Women and chief Men of the city Act. 13. 50. No unmannerly railing Quakers in â—poâ—o lical times But because in civil courteous Appellations it is not more easie than common to erre there is an huge generation of vain complementists whose immoderate compellations are the froth of language the vanitie of minde the waste of time the impertinencie of Christian society I would willingly caution the gracious person convinced of his duty he must be courteous and give honour to whom honour is due to observe these Rules Christian when you give civil honour to others according to their worldly Qualitie and Precedencie 1. Do it with Reverence of the Majesty of God Persons of Honour are the Image the bright Beams of God the infinite â—â—ountâ—in of Honour 'T is he hath set the children of men in their Titles Seats Estates of Honour Neither Affliction nor Promotion comes from the ground God is the Judge sets up whom he pleaseth Ps 75. 7. As in Wisdoms left hand are riches and glory Pro. 3. 16. so he distributes worldly honours moâ—ly to vile men However they are civil honour is not vile though the persons that have it be vile come vilely by it and use it vilely 2. Give civil honour for conscience sake the sense of duty God hath commanded it not so much to please them as to please God 3. When the lip honoureth let the heart reverence Wee may neither give men civil worship nor God religious hypocritically 4. Lavish not out too many words nor time in civil courtesies 5. From a prudent observation of Persons Time and Place mix religious and spiritual with civil discourse To spend whole hours mornings afternoons as very many vain frothy persons do in air-beating soul-unbettering windy courtesies and merry discourse without a thought a word of the Majesty of God who as he hath a Book of remembrance to note down the pious words of them that fear him so he registers too the numerous superfluous words of them that fear him not will have a sad account in the great day 6. If among your civil treatments as the Spouse let your lips drop like the Honey-comb when you speak of by a secret ejaculation beg a blessing on your gracious words for your own and the companies advantage 7. Labour to affect your heart with the good things that in gravity and wisdom you deliver 8. If you see civil courtesie swalloweth up pietie your selfe and heavenly language be a burden to the company savouring not the things of God preferring a Romance before a Sermon vain chassie Tales before the precious Truths of God they had rather be foolishly carnally constantly merry than really wise goe home and mourn in secret you have given vain spirits their due honours who denyed God his they have been all for courtesie nothing for piety visited only one anothers bodies not soules spent their time and strength in outward while strangers to inward mirth SECT 9. THey without breach of Charity do grosly wrong the grace 9 They abuse grace who are eminent worldlings of God 9. Who under glorious pretensions to Saving-grace are eminent worldings When Heaven and Earth meet together then will Heavenly and Earthly minds Grace as it is heaven-born so it doth make heavenly The Mediator of Grace hath taught us We cannot serve God and Mammon How many go among us in their own thoughts and in others opinion for persons in the state of grace and yet dextrously deeply with all the powers of their understanding and carnal reason design project for the world affect it vehemently pursue it fervently keep it basely part with it sorrowfully heap it up covetously desire it endlesly admire it adore it idolatrously are afraid to put too much in Christs coffers the bellyes of the poor Is this the fruit of grace Did ever grace come with power but it did unglue the heart from the world Is not this Scripture The love of the world and the things of the world and the love of the Father dwell not together 1 Joh. 2. 15. Will this passe for good Divinity Will either the Scriptures a Death-bed or the Last Judgement own it viz. A gracious Mammonist a gracious Worldling a gracious Hold-fast a gracious Hard-heart a gracious Rebel against the Laws of Christ that commands labour for Heaven more than Earth laying up Treasure in Heaven more than in Earth more to be rich in good works than in wealth to settle the affections on things above and not on earth will cordial and practical contradiction to these and many such Laws of Christ speak a gracious person the honour of grace the power of grace O no the nullitie of grace the infamy of grace Else the Apostle would not with tears speake of earthly minds as enemies to the Cross of Christ whose end is a sad word a very sad one destruction Let the Masters of great Estates consider it that had such before the Wars among us or since the Civil bloody commotions by providence shining on gracious profession in Court City Country the Bench the Pulpit the Army who have not walked but suddenly leapt to huge riches some to hundreds others thousands by the year Whoever they are be they assured of it they grosly abuse the grace of God who give sad proof they are eminent worldlings I beseech you all who are so and shall cast your eyes on these lines seriously ask your own soules Do you not set your hearts on the Mammon of iniquity Are not your stupendious sweet possessions your Idols Are they not your treasure do not your thoughts esteems affections run out in full stream to them Do not your poor neighbours in the Countries places where you live see and bewail it your bowels move no more to them than rocks Doe you know when to say we have enough to give largely to Jesus Christ as well as to your families In these years of Judgement when Loâ—ships Farms great Riches have changed Masters are there none that say Poor creatures that think on it with tears Ah wofull change our old Masters fed and cloathed us but we may starve under our new Possessors I dare not charge you all for gracelesse worldlings God will your consciences one day
as they desired in sin Psal 78. 29. Much of the Creatures is desired to consume upon Lusts Jam. 4. 3. Drunkenness Gluttony Pride Voluptuousness Ambition Doâ—ination Sad will be the account of vast expences of the Creatures sacrificed in and upon the service of Lust against which usurpation the voices of Reason Grace and the Creatures will give severe testimony 2. To the sinful end of hindring Gods service we should use the Creatures onely to fit and whet our attendances on God but when they prove Obstructions as mostly they doe take off our leisure and pleasure to doe his will we wrong God and our own souls Christ told the busie man who excused his following of Christ one would think a tolerable excuse by going home to bid his friends farewel that his civil courtesie at that time did unfit him for the Kingdom of God Luke 9. 61. yea concluded that the civil burial of the dead in opposition to religious service argued a soul dead in sin And so the Field the yoak of Oxen the married Wife are set down as Remora's and Impediments to come and feed upon Christs Gospel-feasts Matt. 22. 4. and those that flow in Creature-comforts say Depart from us we desire not the knowledge of thy ways Job 21. 14. Why doth Christ say Wo to you that are full Luke 6. 25. but to threaten at once rest in Creature-fulness is a temptation to forget God and duty The poor in the world rich in faith Jam. 2. 5. receive the Gospel Luke 7. 22. Have any of the Rulers believed on him Joh. 7. 48. 'T is true there is not an absolute inconsistency of grace with Riches and Greatness Rich Abraham as well as poor Lazarus are in Heaven But ordinarily the Creatures are used to a sinful end to estrange and arm the heart with weapons of Rebellion against God which should be inducements of obedience 3. When they are used onely to a perishing end a Belly that shall be destroyed a fine back that shall be uncloathed and lay in the chamber of death rottenness and silence a mortal body Belluinus vescendimos Mar lorat a posterity that must die When rational Creatures use the creatures unreasonably onely like bruit Beasts to satisfie sensualities that must give up the ghost with the Sensualists expiring breath when they have not an eternal end in their eye to use money meat drink health strength life to fit for eternity when men do not make them friends of the Mammon of unrighteousness Luke 16. 9. and though they cannot at once serve God and Mammon yet do not so manage Creature use as to make Mammon serve God they are exceedingly unserviceable and injurious to the grace of God 4. When they are not used to Gods ends They are four 1. Stronger engagement unto God The pious intention of Jacob if he might have the mercy of Divine protection convenient His verbis se obstrinxit Jacob Calv. food and raiment he promised The Lord should be his God These were the holy Patriarchs binding words Gen. 28. 30 31. As courtesies binde to men so creature-mercies binde pious men to God When the sweet silken cords of mercies do not binde the heart to God grace is dishonored when it is common dis-ingenuity to break the bonds of kindness to despise the riches of creature-goodness this is a signal evident ingratitude to the God of grace 2. End of Gods Creature-mercies is faithful and chearful service Deut. 28. 47. But when it is usual and sad practice as Israel served not God in a good and fat Land Neh. 9. 35. so the unworthy Professors of Gospel-grace and the Christian name do not conclude a necessary joyous and rational service from the free and plentiful allowances of sweet Creatures do not seriously ponder with themselves Why have I hundreds and thousands by the year Why have I food convenient and competent allowance between envy and pitty Why have I any House to dwell in any food and raiment Why have I had sweet repose this night when others in waking tortures count the tedious hours Why have I health Am I strong Doe I live Have I so good a Master Is it that I should be a loose wanton servant and do him no work What blushing will sit on the face trembling on the limbs horror on the hearts of pretenders to Gods grace in the accounting day when large Creature-allowances shall in all their sad inventories be proved to be wrested from the imployments of Gods reasonable service 3. End of Gods Creature-mercies is the exaltation and commendation of his loving kindness Davids gracious spirit versed in the high praises of God did ordinarily take the elevation of Gods goodness and kindness from Creature-mercies and spent Psalms in Doxologies seeing the glory of God in the glass of the Creatures shining before his spirit and in and in high strains of praise exalted the great and glorious name of God made the Creatures Trumpets to sound his praise and an occasion of high thoughts of God Indeed he that is thankful to God for his unspeakable gift of Jesus Christ cannot but having the best Gospel-tenure of common mercies holding them in capite praise God for every perishing mercy as a token of special everlasting love and an earnest penny of eternal mercies His bread to him is Covenant-bread his Apparel Covenant-apparel his Money Covenant-money yea his Afflictions Covenant-afflictions whether he have much or little it s all to him the dispensation of choice kindness and the allotted sufficiency of infinite Wisdom and Love to bear his charges in the narrow road to life until he come to his Fathers House and eternal Inberitance But now to rob God of this glorious end the exaltation of his love or to resent no love but of Creature-mercies and to prostitute that to self-love and carnal sensualities How below is this to the honor of man the glory of God and the power of Grace 4. End of Gods Creature-mercies in spiritualizing the Creatures Turning Earth into Heaven making visible created Excellencies Ladders to climb up to the invisible God The pious practice of our Lord Jesus in his holy heavenly travels to lead the understandings of men by the light and hand of Creatures to the apprehensions of heavenly and immaterial things by a Well of water still springing up signifying the eternal Spring of the Spirit of grace in regenerate souls what by fleshly relations leading us to believe the high account he hath of spiritual kindred by seed lost in evil ground fruitful in good instructing us in the word lost to most hearers succesful in a few good and honest hearts by all his Parables elegantly picturing out the Orient Beauties and Glories of his Kingdom of grace and glory and the ugly face of sin Holy Bradford was happy this way who made Creature-mercies his advantage ground to see into Gospel-glories When putting on Apparel his thoughts were O Christ cloath me with thine own self that I catch
the stamp of the great Law-givers authority what sacrilidge is it to slight the precepts of the great God as little The spiritual wisdome from above lookes upon every command and sin as great doing no little mischiefe against the soveraignty and purity of no little God deserving no little Hell the losse of no little Heaven Servants are not their own may not presume in little offences like and dislike pick and chuse obey and rebel as they please but obey in all things Col. 3. 22. Else they do not their Masters wil but their owne Insolentissimus abusus quod placet assumere quod displicet repudiare Salv. de Gub. Dei lib. 2. What we account a most insolent abuse and badge of pride in our servants is in Gods they wrong his Soveraignty when they are fast and loose wil do and not do and are not through paced in â—epentance and Obedience It speakes our soundness in the cause of God in our faithfulnesse to the crown of Christ if we dash in peeces the Babylonish brats the little Theeves of Latrunculos primorum motuum Paris sins first motions the petty traytors of Insurrection as â—ell as the signall Rebels happy are they that in the high improvements of and honourable respects to Gods grace dare not adventure on the lest sins A little Leaven will leaven the whole lump a little sin without great mercy will ruine the whole man SECT 6. EVidence of close Abuse of Gods Grace is discontent at 6. Abuse of Gods grace appeares in discontent at Gods gracious corrections Gods gracious corrections his frowns on his children are his favours his rods love tokens Heb. 12. 6. His family discipline hath not only good instructions and liberall maintenance but wholesome chastisements he is his childrens Father and Physitian as wise to know so able and willing to cure their diseases their sins are ill humours affliction Physick themselves patients But alas hoâ— under the discipline of correction are the Lords people like delicate wantons that will not take from but give their Physitian directions this Physick is not right that were better any Affliction any Potion rather than this as if God knew not better our disease the way of cure and our strength better then our selves we are no sit choosers of our rods the cross we would exchange for might be ten times heavier when we repine at the wise allotments of our heavenly physitian make faces and spit at his wayes of healing we discover our folly and wantonnesse that Loosenesse that contracts Diseases will not bear the method and smart of cure this is the holy and humble submission of Grace Lord give power to beare and blessing to sanctifie the Crosse and keep me under it while thou pleasest Shall good children pay â—everence to their chastising parents and not Gods children to him correcting Heb. 12. 9. chusing our trouble fretting under Gods present hand as imprudent or injurious despising his corrections declares us have wanton kicking spirits we never sweetly humbly and quietly bear the healthful indignation of the Almighty till we by Faith give him the glory of the gracious wisdom and soveraignty of his corrections then be the tryal never so fierie the soul will say I shall come forth as tried Gold SECT 7. 7. EVidence of close Abuse of Gods grace is daring to doe 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 that when the Rod of God is off which would not be done when it is on In affliction there is powring out of prayers Isa 26. 16. Hanging down the head and heavyness of heart for sin sense of civil reverence of God a stop to carnal delights good words of Holynesse promises of better Obedience reforming appearances Saint-like deportments But it is frequent injury to the gracious chastisements of God that their Physick hath rather been a skinning over than a cure of diseases As unsound Recoveries break forth into old sores and worse relapses so the universall work of Correction betraies it self either into a neglect of Prayer or a Praying formalitie carnal Merriments Remorslesnesse of Spirit impudent Irreverence Breach of Vows loose Conversation these are great enemies to strictnesse There are not a few that have exceedingly shamed Gods School of Correction like some unbettered children under the Rod who acknowledge their sin kneel down and cry pardon and mingle the sense of their folly and smart with teares promise they will never doe so again fear and tremble at the next blowes are very humble and shew much good manners but when the smart is off the old sauciness stubborness and disorders return How hath that righteousnesse that hath light impression in the mind by affliction like the print of the Rod in the flesh soon worn out This Insinceritie is deservedly deplorable of all them that know their own hearts and finde these true charges flying in their faces Such as these that in and out of Affliction are so unlike themselves betray they are not sound in heart by their unsteadiness in Gods Covenant Psal 78. 37. Hath God in mercy not chastned us sore nor delivered us up to death and hell to cure not to kill us How dishonorable is it to the sparing chastising grace of God and perilous to our own souls when the holy manners we seemed to learn under the Rod are lost when it is taken off SECT 8. 8. EVidence of close Abuse of Gods grace is shamelesness before 8 Shamelesness before the Lord for acknowledged sins is an evidence of the abuse of grace the Lord for acknowledged sinners If grace bee not so strong as to resist sin it is so sound and ingenuous as to blush at it The Moral blush at uncivil and unvirtuous baseness speak a good moral heart And the spiritual blush at ungospel unchristian vilenesse speaks a good gracious heart O my God I am ashamed and blush to lift up my face to thee my God Ezra 9. 6. Yee gracious Romans are now ashamed of your fruitless sinns Rom. 6. 21. Mary Magdalen an infamous sinner but famous Saint look'd on her sinnes with tears and shame and in token of her blushing conscience stood behind Christ as ashamed her once impure eyes should behold his sacred face Luke 7. 38. Were they ashamed said God of the impudent Jews Jer. 6. 15. They could not blush they wanted the colour of grace What disgrace is it to the grace of God that persons in grace weak ones God knowes are convinced of their sinfull foolish frothy idle yea sometimes eminently wicked language of venomous Serpents lurking under the hidden leaves of filthy consciences of ugly monsters harboured in their bosomes proud vain-glorious envious malicious adulterous unrighteous oppressive Atheistical prophane abominable thoughts every day flying up and down in their souls like birds in the air and that this filthy hellish vermin crawling up and down the
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
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