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
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
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
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
Are your tyring attendances an hour or two on Gods Worship time advantages Are your many hours attendances on your flesh-pleasing sensualities the shortest and sweetest hours the reall profit of time I beseech you in good earnest study how Christ walked and then judge your selves whether your debauched loose lives strangers yea enemies to the strict waies of Christianitie will prove you walk like Christ what remains then but if your eies be open the fruit of this arraignment of you before the word of truth will be real conviction you are gross hypocrites your selves I say not this delighting to discover the nakednesse of your deceits but if Gods grace help to reform them It is true there are that make strict profession are hypocrites but wil this help you when God seeth and your selves know your palpable hypocrisies As drunkennesse condemns drunkennesse treason treason uncleanness uncleanness covetousnesse covetousnesse passion passion so too Clodius accusat maechos Catilina Cethegum Juven often hypocrisie hypocrisie How is the Devill pleased to see fellow sinners peal and deeply charge one another who without infinite mercy are fellow travellers to hell and will have no pleasure in accusing each other there O you that are the looser sort of Christians deal not with the stricter who abuse their eminent religious appearances as Diogenes did with Plato Calco fastum Platonis Majore fastu comming into his adorned and stately room he trampled on his braverie being asked the reason of this incivilitie the Cynick answered I trample on Plato's pride Yea saith Plato with greater pride Do you see and comment on the errors and scandals of strict profession Take heed you doe not trample on their hypocrisie with greater hypocrisie I shall finish this digression with an humble and hearty admonition to larger and stricter professors to fear and tremble lest they live and die under the dominion and damnation of hypocrisie Ah Christians who are too Eagle-ey'd in discerning each others hypocrisies and are too guilty of this sad retaliation to charge one another with bitter words but are too Mole-like in seeing your own dissimulation study both I beseech you your own bosom Arch-juglers your own deceitfull lusts Let your chiefest anger Me me adsum qui feci in me convertite ferrum Virgil. and revenge be against the craft and willnesse of your own corruption Be willing O be willing that the word of the Spirit should slay your own See you of loose and you of strict profession one anothers hypocrisies O turn your declamations into lamentations your sharp charges into praiers your scoffs into teares for one another and you that need bowels of compassions and a mantle of charitie to put over not to blaze Veniam damus petimusque vicissim one anothers hypocrisies return piety and tendernesse of spirit to your felloâ— deceivers I mean not soul-ruining flatterie but regular Gospel-charitie To return to the abuse of Adopting grace Whosoever they are as there are but few that are guiltlesse very few but dishonour the glory and dignitie of their Adoption I could wish that it might be laid to heart three things may be seriously considered 1. The naturall respects reverence lively affections and zeal that children bear to their parents â—hoâ—onow the guidance of that engraven Law God hath put into theâ—â— spirits The force of this consideration is this Is it not an high dishonour to the Father of spirits that the Parents of the flesh should have most regard It is storied of a dumb sonne who seeing his fathers life endangered in mightie zeal burst open the long shut doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus of silence and said O kill not the man Doe we not see the name of our heavenly father we call so endangered his Gospel in perill to be lost by common contempts and barrennesse our own soule endammag'd and yet we are not delivered from a dumb devill we want hearts and words to speak for our Father to cry mightily to him that his glory may not be so obscured his Gospel may be preserved our soules may be sanctified and eternally saved Where are our suspitions lest we darken his name by our dis-ingenuous unchild-like carriages I am afraid said the son of Declus lest when I am made Emperour I forget my Vereor inquit Decii filius ne si fiam Imperator dediscam esse fictus Valerius Max. 1. 5. self to be a son â—re we as zealous in our ease prosperities sweet creature injoyments Lest fulness rempt to forgetfulness lest we should be lesse reverent and obedient children when our Tables are most delicious and beds sofrest Doth the light of nature say Parents can never be recompenced Doth the Scripture bid children to requite their parents 1 Tim. 5. 4. which endeavour they may fully accomplish they cannot What shame is Parentibus nunquam redditur aquale it when we are infinitely more indebted to our heavenly father then our earthly progenitors that we should return him irreverence daily dishonours but be very rare and cold and weary of religious loyal and filial returns We reverence saith the Apostle the correcting fathers of our flesh shall we not much rather be in subâ—ection to the father of spirits and lives Heb. 12. 9. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a much rather for an honourable deportment under the heavenly than earthly adoption But the fathers of the flesh have a large harvest of respect and service our heavenly Father hath sâ—â—rce the gleâ—nings of duty Would Chrysostome have children Tanquam verna genitoribus euis servito Chrysostom serve the carefull and zealous instruments of their worldly beeing with as close a constraint and duty of love as slaves do their masters from servile fear How do we abuse our high holy and heavenly relation of children when neither out of fear of his hot displeasure nor love of his drawing goodness we doe to God faithful service 2. It is an eminent piece of most abominable ingratitude to abuse best friends dear parents vengeance would not suffer Absolom to live that rose up against his Fathers Crown and life and they who would not obey their Parents a sad monument of divine wrath have obeyed the Hangman Hath God borne so severe testimony against the dishonours of fleshly parents will he not revenge our unthankfulnesse who professe him our heavenly Father live every moment by his protections and provisions spend upon his creatures his bounty his care his patience yea hope to be with him in heaven and yet riot grow unruly and insolent with his goodness wax wanton like well fed heifers in fat pastures refuse his sweet Gospel yoak deafen our ears to our fathers call kick at the tender bowels of his love not onely reject but some of us jeer at the orders of his family discipline Can we think that the zeal of God that hath burnt hot in dreadfull examples against the abuse of Parental rights will not break
Person is deeply and dearly paid for now what is bought passeth into the dominion of the buyer The ransomed of Christ are Peculium Christi Christs own possession It was an holy wish of an holy Writer O that Christs Lordship with deepest impressions might be rooted and fixed in our mindes The loose depravers of Redemption run the hazard of perishing when they refuse to be Christs possession 3. The greatest freedom pomp and glory of the world that Impii pre vilisfimis abjectissimis habentur licet spiendeant in oculis hominum Davenant in Coloss takes carnal eyes dischargeth no wicked Libertines from being the most vile and abject slaves Nobles though bound in silver chains are Prisoners The Devil and the old Man will never envy their spiritual Captives outward freedoms while efficacious Redemption hath made no powerful Translation unto Christs Kingdom of salvation 4. Carnal walkers conceits of Redemption by Christ are pleasing delusive and vanishing dreams While the Israelites served Quicquid somniant homines carnales de liberatione suâ est vanissimum Nam ut Israelitae dum Phaaroni inserviebant non erant libertate donati sic Christiani dum Diabolo parent dum peccati delitiis diffluunt Davenant Pharaoh they were not delivered so titular Christians never felt the power of Redemption while they obey the Devil and abound in the pleasures of sin The chained Prisoners thoughts of Ransome are very sorry ones while he still starves and dieth in his Irons 5. The avenging jealousie of the Lord Christ will flame out against them who rest yea boast in heart yea sometimes in tongue of his ransoming Grace and yet shake off his rightly purchased Government He counts them no better than enemies that refuse his dominion and threatens their destruction Luke 19. 27. He shall come from Heaven to revenge their disobedience to his Gospel 2 Thess 1. who prophanely rested on the Grace of his Redemption How can they answer their undoing fallacy of dividing what God hath joyned parting Redemption from iniquity and Redemption from Hell as if the whole of it were to rescue lost sinners from the smart not the filth of sin to give them a licentious ease not to fit them for their professed Lords use and their own eternal sweet communion with him to keep them from being vessels of wrath not to make them vessels of honour What a dishonour is this to the grace of God That Lust the Devill and the World should Lord it over Christs purchase What reproach to Redemption that those who beleeve they are ransomed by him will not be subject to him but abide Col. 1. 21. Enemies to him in their minds declared by wicked workes Are not these men like ransomed captives bought by a deare price who are so far from subjection and paying honour to that they rebel against their Lord 3. When Christ is desired for his comforts not for his service Gods grace is turned into wantonness Thus many take Christ to serve their turnes of him not to serve him for a shelter to comfort them in storms not a Master to doe his will When under the terrors and sorrows of death and hell they would have comfortable words from Christ even then when they have rebellious hearts against him I have heard from an eye and ear-witness a sad report of a tipling adulterous prophane man when he had the terrours of an angry God on his wounded soul and not onely fear of Hell but confessed feeling of the paines and flames of hell in his spirit was in his flesh like another trembling Balshazar at the hand writing against him a real afflicted Quaker sent for the Minister cried out of his grosse sinnes yea his barren and forsaken use of reading and prayer but the slavish sorrows were soon wasted and the terrified sinner soon grew vain frothy sensuall and voluptuous Such as like onely the pacifying but not the purifying part of Religion have whorish hearts wandring from God to other Loves even then when they are afraid of him Wanton unclean wives would have their husbands good lookes words and gifts though disobedient to them and defilers of the Marriage bed Thus too many adulterous hearts when the lips only matched with Jesus Christ would have the comforts of Reconciliation Remission Adoption the peace and joyes of the Holy Ghost even then when they contemn his holy strict Gospel-government The Apostle Paul will be a condemning instance against these selfish wantons As he obtained Pardoning mercy 1 Tim. 1. 13. So he was the servant of Jesus Christ Rom. 1. 1. yea laboured in Christs vineyard more than any of the Apostles 1 Cor. 15. 10. Should God put sound hearts to the choice whether they had rather have eminent grace to doe the will than see the sweet face of Christ they would prefer dutifulness before joyes and rather obey the commands than see the smiles of God But rotten hearts are all for the comforts Hypocritae magno supercilio jactant pietaetem sed pias monitiones rejiciunt Calv. Isa 50. nothing for the self-denying mortifying precepts of the gospel would be content to spend their daies in carnall rejoycing not working for the Lord Jesus It is just with God that all such who onely seek the comforts but not the labours and tasks of christianity shall everlastingly be strangers to the solaces who were enemies to the duties of the Gospel They who center Optimo jure nobis adimitur gaudium ubi in ipso gaudere nescimus Calv. in Isa 24. their joy in themselves shall never have true joy O that these men that fear no evill but wrath and Hell and so doe keep in not leave their wickednesse and see no good in Religion but its comfort and peace would seriously consider the experimentall words of Zanchy Evill men doe but inwardly restrain their wickedness which without feares they would wantonly powre forth Suam pravitatem intus cohibent quaÌ„â—lioqui petuâ—â—nter effusuri erant unde nec meliores nec justiores apud Deum quia licet timore impediti suam iniquitatem exercere non audent tamen intus habent cor peccatis aestuans neo renovatum ab obedientia Dei Zanchius de legis officio and this maketh them not the better nor more righteous in Gods account because though chained up by fear they dare not act their iniquity yet within they have sins impure flames pent up but no heart renewed by the obedience of God SECT 7. 4. VVHen the heart carrieth wickedly as to the Law of God The Grace of God is turned into wantonness 7 When the heart carrieth wickedly as to the Law of God This is done Doctrinally and Practically 1. Doctrinally When the Justifying grace of God is made 2 dis-obligement from the obedience of the Law Because they that are under grace are not under the damning power of the Law Therefore loose Opinionists teach they are not under the commanding power of the Law as if Christ dyed
and pardoning mercy of God Ishall never be cleard of this guilt the glory of his Justice will shine in my ruin the glory of whose grace hath been darkned by my looseness The daring thoughts counsels words and practices of all Libertines doe betray such a spirit as was in Marcion of old who fancied God made all of mercy and grace and removed severities and judicial penal authorities from the good God as if he were a stupid Essence insensible of any affronts and indignities put upon him Thus as if God were not essentially just as well as mercifull he is by impudent Libertinisme spoyled of his Justice who as hee is just and a justifier of true beleevers so he is just and a condemner of all his enemies the greatest whereof are they that continue in sin because grace abounds SECT 6. 6. VVAnt of Grace changing and affecting the heart that 6 Want of Grace changing the heart causeth Gods grace to be turned into wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent uÌ„ quiddam significat Beza Vsurpatur de iis qui in carcere custodia detinentur Gen. 39. 20. Quotquot in officio suo tor pent dona spiritus ignavo otio defodiunt nec propriam nec alioruÌ„ salutem provehunt Gualt in Luk 19. Hom. 174. Verba in opera Bernard shines in the Head Convictions may and doe often stand with positive Rebellion The truth of God is held prisoner in unrighteousness Rom. 1. 18. takes no hold on the wills and affections of men such violent restraint is laid upon it by over-powering worldly lusts that its sanctifying reforming liberty and authority is quite supprest It is with the lightsome beames of Gods grace as with the Sun The light may shine in the upper sleeping room but be shut out of the lower working rooms The grace of God shines often in the upper sleeping room idle drousie Speculation and conviction in the mind but is shut out of the lower working rooms the Will and the Affections Evil servants know their Masters will but have no hearts to doe it They are evill servants who in the Lords spirituall husbandry trading and occupation are negligent in their duty and hide the talents of the Spirits gifts in sluggish idlenesse and neither promote their own nor others salvation Family-guides cannot beare it who see their loose Attendants waste and abuse the light of great Candles to wantonnesse when their more conscionable Ministers doe much work by lesser lights What a shame will it bee in the reckoning day when persons of vast apprehensions but loose hearts and lives shall be condemned from the vast practice of Godliness in men of mean yet sound intellectuals who turn a few gracious notions into holy motions and words into works SECT 7. 7. WAnt of the upright and genuine use of Cods grace 7. Want of the genuine use of grace causeth it to be turned into wantonness Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assault because if the flesh have never so little liberty it will assault us as a Medicine to cure not as a Cloak to cover sin We read 1 Pet. 2. 16. a Cloak of maliciousness or wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the danger of usâ—rg liberty an occasion to the flesh Gal. 5. 13. which let alone will make assault upon us as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports The Sheeps-skin on the Wolves back doth indeed cover not alter the ravenous Creature While the cloak of grace doth but hide not heal the old Man he will be a Libertine The matter is not with carnal Gospellers whether they sin or no but whether concealed Unsound hearts are not so much troubled with the conscience as infamy of sin Much wickedness in the world appearing in its native colours would be abominable but when it borrows a dress from the grace of God it looks lovely and is unsuspected A pitty it is so fair a cloak as Gods grace should be put on so foul a body as sin it is as if a leprous Body were covered with Purple and a Dung-hill with Scarlet It was a part of Jeremiah's Lamentations That the Sons of Zion that were cloathed in Scarlet embraced Dung-hills Lam. 4. 5. It should be for a lamentation that spurious Gospellers the false sons of Zion clad in a rich scarlet glorious profession should stain themselves with durg-hill words and works To put the cover of nature upon unnatural unmorral sins is abominable to put the cloak of grace on works of darkness to wash the Devils face with holy-water is much more detestable It is as if Satan should court God to license his wickedness as if his pure nature should priviledge uncleanness They were false Jews uncircumcised in Spirit though not in flesh who made their ceremonious services which Jer 7. 8. Plus licentiae sibi in ceremoni is sumebant quae debebant esse paenitentiae â—â—â—ercitia Calv. should have been exercises of repentance the Patrons of Licentiousness and so they are adulterate Christians who prostitute their Religious Worship to irreligious designs and practices But sure Grace was never intended to cover but cure sin As the God of grace hath clearly vindicated grace from this dishonor in his Scriptures and in the mortified conversation of his real â—aints so will he in the great day of restitution of all things all things by their proper names set them on their own bottoms arraign sin as sin grace as grace the enemies of Christ as enemies and friends as friends and avenge before the world dishonors done to his Gospel-grace and invincibly clear it to the judgement both of elect and reprobates that grace is a destroyer not a Saviour of sin an help not an hindrance of good life Take with you words and say receive us graciously Hos 14. 2. This grace was an healing remedy I will heal their backslidings v. 4. Grace like the covering wings of the Chicken like the covering Plaister of the wound doth both cover and cure Pardoning and purging Grace go together As the wisdom so the grace that is from above is pure as well as peaceable It is the constant Petition of the sound Spirit of Prayer Lord pardon Lord heal my sins SECT 8. 8. VVAnt of sound conviction of the mischief of original 8. Want of conviction of original corruption is a cause of turning the grace of God into wantonness corruption and severe mortification thereof is an experimented account why grace is abused Here are two branches 1. Want of clear convincement of the old mans mischief The Character of his wickedness is very large when it is not known at all or but slightly no wonder if the bosome Enemy play Rex and rule as he he His sinfulness as followeth not discerned nor regarded begetteth high abuse of the Grace of God Were these things known and believed concerning original corruption professed Christians could not be so licentious Sad experience will give this evil report of it One saith truly
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
knowledge is one thing Rom. 2. 20. A transforming into it is another Rom. 12. 2. A man is sound in the Faith that believes without regeneration no man can enter into the Kingdom of God That Justification and Sanctification must go together But he is not sound by this faith that is neither regenerate justified nor sanctified 'T is a loose deceit to argue a good spiritual estate from a good speculative judgement Spirits and Lives may be and are graceless when contrary informations are bright and clear Orthodox heads are too often contradicted by Heretical Hearts and Laws 'T is a sound confession that the Scriptures are the word of God and Christ is the Son of God There will be a day of Judgement and a contrary everlasting Estate of Heaven and Hell but do not all false Christians live as if those holy Articles of Faith were Fables Hear some men and womens sound expressions of their judicious intellectuals in matters of Religion set off with seeming good affections and you would conclude them Saints Vanum est esse judicio bono praeditum non ex judicio operari but watch their lives narrowly and without wrong to charity you must judge them reigning sinners 'T is true one says It is a vain thing to conceive or speak judiciously not to live judiciously 3. Outward Baptism This alone is to weak a Plea to speak a Christian Too many loose Protestants are practically Popish who conceit and trust to it that Sacraments by the natural Elementary power ex opere operato confer Grace They doubt not that they are actually regenerate because Baptized that they have had the sprinkling of the Blood and Spirit in their conscience because they have had the sprinkling of Water on the flesh whose unpurged hearts before God and impure lives before Men speak them strangers to the washing of Regeneration Chrysostome was of another minde In his Judgement a bare outward Baptism and a vulgar Faith were not enough to get and keep soul Purity Ad animae puritatem servadam non satis est Baptizari duntazat vulgi more credere sed st ea frut munditia pulchritudine volumus dignam te vitam exh bore oporter Chrys Hom. 9. in Joan. He that will give proof he is clean and glorious within must shew it by a worthy conversation without O the sad reproach of Christ and his Ordinance of Baptism Under the sanctuary of Baptismal Christianity un-Christian hearts and lives enemies to the Laws the Spirit and Cross of Christ do shroud themselves as Thieves in their Den Scandalous abusers of Baptism will one day know to their shame and smart this pure institution was never appointed as a Protector but a Destroyer of their wanton corruptions 4. Bare stirrings of the affections towards good things will not be currant witnesses of Grace 'T is too common experience good motions on the affections have vanished into evil honorable into vile The stony ground had joy Light impressionsof Heavenly things vanished into Earthly Some sorrowand tears have been swallowed up in prophane mirth a caroufing rouing meeting hath still'd the raging smarting conscience Superficial delights in the grace and mercy of God have been soon crowded out by worldly pleasures Zeal hath ended in Luke-warmnesse yea Key-coldnesse Shame in impudence courage in faint-heartedness the fear of sin in carnal security O Christians deceive not your selves It is one thing to move the affections it is another thing to spiritualize and change them They are not light touches but mighty power on the affections that kill sin 5. A partial Reformation in doing some good in abstinence from some sins reputed Grace stands with much abuse of Grace Partial duty did not Saint Herod He was a Wanton with his Herodias The Wisdom that is from above is without partiality James 3. 17. is not fast in some duties and loose in others but as the Counterpane of the whole Law hath respect to all Gods Commandments Psal 119. 6. and would be compleat in the whole will of God The old Man is loose if in any parts of the Divine pleasure or the least commands he be willing to rebel Christs Laws are coards Psal 2. 3. If strong lusts break any of them with Love and Delight The Government of Christ is thrown off Innocence also or abstinence from gross sins is far from Grace yea is accompained with high Dishonors to it Freedom from Oathes Lies unjust Dealings Drunkenness Uncleanness are too weak premises to conclude Saintship True Grace washeth inside and outside doth not onely ordinarily rescue from gross but close sins The Pharisee vaunted of an outward strict abstinence while he was loose within As the sober in the streets are dissolute within doors so the Pharisees Austerity is but the vail of inward carnal Liberty Christ saw their hearts and discovered their self-justifying pride the Extortion Excess Hypocrisie Iniquity that lodged in their hearts Matth. 23. 25 28. The spiritual sins of Unbelief Covetuousness Heresie the secret Atheism of unclean shameless Hearts in Gods presence inward Apostacy hardness of Spirit the dominion of vain and worldly thoughts and loose security in sin are concealed abominations which unrepented of will infallibly cast sinners into Hell Let such as are outwardly strict and inwardly loose who in words declare against Libertines and yet have ungoverned wanton hearts consider the Divel himself would be content that they should leave some sins if others reign He well knows that partial reformation is but changing the Master not the Mastership no ending the War but alterning the seat of it if he be driven out of some holds he may domineer in others where his mischief is less suspected more fortified and pernicious The flesh hath divers lusts Deliberate choice service of any one is enough to ruine One disease may be healed while another kills one leak of a Ship may be stopt while another drowns Ah wanton Gospeller be ashamed of thy wicked and deceitful reserves God seeth what carnal close Dalliances and false Loves thy soul runs after for thine out-side abstemious wary walking thy self and others may stile thee a Saint but thou art the black mark of Gods avenging destruction The Psalmist sets a Loe upon thee and thy fellows Loe they that are afar from God shall perish yea further he said to God Thou hast destroyed all them that go a whoring from thee Psal 73. 27. Thy severities against some lusts will never speak thy chaste obedience to thine Heavenly Husband whilethy willing wanton indulgencies to Kisses of and provisions for other lusts speak thine whorish heart 6. A groundless perswasion of Grace as it argues none so it exposeth Grace to notorious abuse How irrational are carnal Gospellers that vote bare confidences Arguments that have no better reason to prove that they are Gracious then Perswasion What a silly argument is naked assurance in other things A chained Prisoner is no free man because in a sottish frenzy
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
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
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
covenant of works If Freemen by profession are as willing and industious flaves by dispoâ—tion and practise as if they had heard of the author of Liberty the infinite price of Libeâ—ty the bounds of Liberty the peace of Liberty the purity of Liberty the designe of Liberty which was to imprison chain up and chastise felonyous Traytors Rebells evill thoughts carnal reâ—sonings perverse desires inordinate â—ffections dissolute courses not to give them the least allowance latitude and affection What honour can this be to Christian liberty when as huge multitudes of Libertines manage it Hell is broken loose under the favour of it whose intendment was to open heaven in a free practise of piety and pardon of be vailed failings in a free assiâ—anâ—e by the spirit of Libertine to endeavour to do every part of â—ods will and a free acceptance of imperfect yet sincere service Carnal worldly Liberty saith indulge your â—enius feast your senses deny your sensitive appetite in nothing the pleasures of this life are the chiefest good be not a slave to straight laced mopish melancholly rules exercises and society but true Christian Liberty sayes use no unlawfull delights you deny your self in lawful be not under the power of Creature sweetest allowances it counts that part of life most sweet freedome that in the zeal pursuit and affection of spirituall delights can be contented without and mortified to â—eihâ—y unnecessary delights he words of Tertul. are weighty Delicatus es O Christiane si in saeculo voluptatem concuâ—iscis c. Quid jucundius quam Deâ— Patris reconciliatis quam veritatis revelatio quam errorum recognitio c. Quae majorvoluptas quam fast idium voluptatis c. Hae voluptates haec spec tacula Christianorum Tertull De spectaculis pag. 592. Thou art delicate O Christian if thou seekest worldly pleasureâ— yea a fool if thou accountest this pleasure what is more pleasant then Reconciliation with God then acknowledgment of errors then pardon of sin past What is greater pleasure then the loathing of pleasure the contempt of the whole world then true liberty then an upright conscience then a life of contentment then living above the fear of death these are the pleasures these are the spectacles the rare sights of Christians Indeed an holy authority over sensuall delights a vacation and attendance to and pursuance of spiritual pleasures do speak the only Free-man in the World T is rare to find that mighty Apostolicall spirit among professed Christians not to be under the power of any thing they use not specular delights with Liberty but slavery not being possessors of them so much as possessed by them not to help but hinder the spiritual Race not to sharpen but dul the edge of holy Devotion Meditation and delight in God not as Ladders of scension to him but as Leaden Plummers to pul down the soule from him SECT 3. 3. COnsideration The credit of the Gospel how doth the 3. The credit of the Gospel should ingage us to beware of abusing the grace of God Schoole boy honour his Master when hee is a thriving Grammarian the Pupill his Tutor when he is a rare proficient in the Liberal arts and the Beleever his great Teacher Christ when in the Gospel Schoole he is come to high attainments in the deep and holy practical mysteries of Faith T is said of Demetrius He had a good report of the truth 3 Epist Joh. v. 12. The gospel of Salvation the highest word of truth gives a good Report of its strict Professors when it is so powerfull over them as to make them stand in awe of its Lust-curbing-requiries when its spiritual weapons are mighty through God to bring every thought to the obedience of Christ to hush the peevish insurrections of discontented imaginations to curb loose inward filthy motions to purge out their defilements to bewaile inward pollutions to watch them and beat them down in holy indignation and chastity of Spirit as they rise up and importune with their flattering insinuations to Rebellion and draâ—ing aside from God When the Gospel is thus the power of God to holy strictnesse it speaks wel of itsreligious observers so taking is its Majesty in the minds and mouthes of loose wicked men â—ho commend strict Gospellers yea wish sometimes they were in their case It speakes wel of fellow conscientious Christians who are glad to see their fellow Travellers in the Road of Christianity making hast to their eternal inheritance their fathers house It speaks wel in the joyous observance of the holy Angels who rejoyce in the Teares Prayers Strict services of the penitent it wil speak wel in the Lord Christ who wil be admired in careful and conscionable Bellevers at the great day 2 Thessal 1. 10. Who have not put off themselves and others with the words but shined forth the power of the Gospel in holy humble heavenly close walking with God and living up according to the measure of Grace to its injunctions SECT 4. 4. COnsideration The strict and heavenly call of Christians they are called from the Creature to Christ from The strict high and heavenly call of Christians should keep us from abusing the grace of God dissolutenesse to regular life from lying vanities to the blessed realities of Eternity from the delights of sense to those of faith from a portion in this life to an inestimable one in God from the filthiness of the flesh and spirit to the clean paths of holiness from the cursed impure life of Devils to the holy Angels conversation Great spirits called to Court dignities and delights have ordinarily an answerablenesse of spirit to their secular greatnesse Christians are called to be the high Courtiers of the Heavenly Court their very call if seriously weighed is a mighty motive to strictnesse God hath not called us unto uncleaness but unto holinesse 1 Thes 4. 7. When God called us we were unclean lived in uncleannesse but noâ— saith Musculus He hath called us that of profane and unclean we might be holy As if Perinde ac siquis vocetur ad halneum Et puer qui mittitur ad ludum literariuÌ„ Et qui vocat ad se medicuÌ„ c. Musculus one be called to a Bath he is not called to abide in his impure distempers but to purge them out As if a boy be called to school he is not sent thither for barbarous rudenesse bâ—t to get learning Or as he that sends for the Physitian doth not call for him for siâ—kness but health to remove not to retain his disease Such is the condition of our calling in Jesus Christ to accommodate our selves to the will of God and not to wander from the scope of our calling hence the Apostle mentions Christians call as argumentative of a strict life and regular conformity to the Gospels precepts SECT 5. 5. COnsideration A lively sense of the Excellency of grace 5. A lively sense of the excellency of grace is a