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
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
out in dreadfull flames against all of us very mock-gods that complement God our Father and take it for granted we are his children as indeed we are in externall Baptismal Covenant when it will be found as the degenerated seed of Abraham were ranked with Sodom and Gomorrah in wickednesse so without exceeding practical repentance we shall be found no better casting off our Fathers holy government than very heathens yea worse than they by how much the more we have put the cover of an heavenly adoption over hellish rebellions 3. In the great day God will strictly examine all those that 3 In the great day God will examine Professors passed for the members of his family Admission unto his houshold and calling him Father will not secure from the wrongs of this heavenly relation It is impossible now infallibly to discern between the spurious adulterate issue of the serpents seed and the new-born reall children of the most high God but at the great day when the thoughts of all hearts shall be opened and the lives of all Professors stricter or larger shall be examined Quomodo Christus filios regni appellat qui nibil minus erant quam Abrahae filii quamvis ex Dei ecclesia vere non essent quia tamen in ecclesia locum occupabant hunc ipsis titulum concedit Marlorat in loc then which is a dreadfull place The children of the Kingdom shall be cast out Mat. 8. 12. Those that had a name without the heavenly nature dispositions affections and conversations of Children that have blotted their Fathers name with inward filthiness and outward pollutions of the World that have clearly proved Gods House hath been haunted with unclean Spirits that have owned God in title the Devil in reallity their Father that have as many times mockt God as they have called him their Father in Christ Then shall these not Children of God but Rebels not the Image of Christ but Satan not the exalters but debasers of Gods name be set on their proper side among the children of the Divel and publikely before God his holy Angels his real Saints and Children be everlastingly disowned from being reputed and rewarded as his Children and be banished from his blessed and comfortable presence to the Devil their Father to keep company with all the Apostate Angels and the Serpents seed whether Pagan abusing the light of nature or Christian the glorious Gospel of Grace O consider this all you that are called Christians that either are more open and gross or close prophaners of your Fathers Name Fear and tremble still to abuse it lest as the degenerate Children of the Kingdom ye be cast out Then all thin fig-leaves and external pretensions you are Gods Children will vanish from you as darkness before the Sun and flee away as chaff before the wind It will be found that Profession of Christianity is easie but a suitable disposition and conversation to it is hard and rare Lord Lord will not alter the purposes of that angry natural Justice that will take vengeance on the dishonors offered to adopting Grace SECT 10. 10. FReeing Grace is turned into wantonness The sweet 10. Freeing Grace is turned into wantonness name of liberty but not rightly stated and understood hath been one of Satans snares and is still to undoe precious souls We are bid to stand fast in that liberty wherewith Christ hath made us free Gal. 5. 1. but not in the liberty that Satan the lusts of men the spirit of error carnal Interests and Policy makes us free Jesus Christ never died to give the Devil a free trade Gospel-Grace hath glorious freedom from the curse of the Law â—al 3. 13. the guilt of sin the wrath to come 1 Thess 1. 10. These are purchased liberties by the blood of Christ and are all abused by licentious spirits who turn Christian liberty into un-Christian Libertinism They are free from the curse of the Law as they believe but are cursed Children 2 Pet. 2. 14. have unmortified cursed Corruptions do accursed things and lead accursed lives so their freedom from the guilt of sin is abused to wallowing in the filth of sin and their fancied liberty from the wrath to come is to enjoy the present pleasures of sin and by treasuring up of sin to treasure up wrath against the day of wrath Rom. 2. 5. Too many sleeps on this sweet pillow pleasing indempnity freedom from hell and abuse this liberty by a secure walking in the way to hell How 2 Pet. 2. 19. is liberty mistaken It is a freedom from sin not in sin It is putting the old man in chains not allowing him enlargement It is absolute denying of unlawful things yea limitation and omission of lawful It is a free service of God not a servile freedom of lust It is confined to Scripture rule not left loose to a selfish arbitrary will It is full of humility fear and trembling not audacious adventuring on any thing It must write after the copy of Heavens liberty which is to do the will of God not the flesh Holy Angels are free but it is to duty not rebellion A wonder it is that under Gospel-light Christian liberty is made so broad a cover as almost to hide any thing How many come in here for their share lavish Gaming that throws away that in an hour which would feed and cloath several poor Families for many years spotted yea painted faces shroud themselves under lawful liberty Excessive gluttonous Feasts have their freedom too A Cup too much that tempts to many more is made bold with though it load the stomach and brains to staggering vomit laying reason asleep mis-spending time and money Covetous getting and keeping Estates hath its patronage from Scripture liberty Parents must lay up for their Children 2 Cor. 12. 14. It is Infidel-like not to provide for them when under this pretence the numerous Texts of Scripture concerning giving to the poor are made of none effect Every absurd and sottish opinion in Religion among the sides of needless and offensive divisions pleads Christian liberty yea which is sad horrid not onely unchristian but uncivil and unnatural practices have the same refuge O when that arch Libertine the Devil shall once gull men that his hellish suggestions have the leave and liking of Christ and his Spirit wickedness will be boundless It is sad to think how slily and successfully the Devil hath made prodigious Errors and practices passâ—ble as in former times so in the present age O you that are falsly so called free men and women know whom the Son makes free they are free indeed You do but dream of true freedom who are the slaves Non unius hominis sed quod gravius est lot dominorum quot vitiorum servi Aug. l. 4. de Civ Dei not of one man but of as many Lords as lusts Who will believe he is free who goeth ratling up and down in chains with his keeper by
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
Father as that he is their King Though the name Father speaks boldness yet the name King speaks greater reverence Irreverent are saucy children more bold than welcome I am a great King saith God Mal. 1. 14. His name is great Mal. 1. 11. and reverend Psal 111. 9. We need grace to serve God with reverence and godly fear because he is a consuming fire Heb. 12. 28 29. It is a wrong to grace when we do it not Is it the state of earthly gods to keep their distance with them on whom they shine the brightest beams of their royal favours and shall we think the infinite great and blessed God before whom the Kings of the Earth are as Grashoppers Worms Nothing less than Nothing will not have the rails and vails of holy reverence the humble tokens of distance The Apostate Angels at once lost their good manners and their happiness they kept not within their limited station Should the standing Angels loose their Reverence they should lose their Glory It is the â—â—lae volantes celeritatem promptitudineÌ„ significant Faciem tegentes indicant Angeli Majestatem Dei ferre nequeunt Pedes tegentts quod tenues divini splendoris radiolos in Angelis perspicere non possumus Calv. in Isa 6. Gospel Prophets Hieroglyphick The holy heavenly Angelical Hoast are Birds of Paradise and have six Wings two to cover their faces two their feet two to fly with are said to have flying wings to resemble their quick and nimble obedience facecovering wings to shadow out their reverence as not daring to pry into nor bear Gods infinite glory are said to have feetcovering wings to teach our distance from the Angels who are too weak to behold their finite little rayes of glory much lesse that infinite bright Sun of the divine Essence This Lesson the Prophet teacheth us those spotlesse Spirits that see the blessed face of God to their everlasting happinesse are ever full of a Reverential awe of Gods Majesty But how unsuitable are the heirs of salvation to their heavenly guard Angels are reverent Saints are unmannerly These are wanton those dare not bee so Believers study your hearts gestures words conversations that they all may be Holinesse to the Lord Is he sanctified in you when you draw nigh him Levit. 10. 3. When you are before him as in no minute no place no darkness no solitariness you are out of his flaming eyes piercing views your insides and external deportments are layd in his unerring ballance He tryes you every moment Job 7. 18. What mean your uncomely spirits your external indecencies your slight services Would your governour like such carriages you present to and abuse your gracious God with As Ahasuerus said to Haman Will he force the Queen before me Esth 7. 8. So lay it to heart will you abuse grace before God It was a God-wearing sin evil men did evilâ— and yet thought they were good in Gods sight Mal. 2. 17. What a God-affronting sinne is it to thinke because Free-grace hath made you good and accepted in Gods sight therefore you may abuse it to irreverence in his presence I know your hearts if sound abhorre this doctrinal inference from so glorious a principle but doth not the frame of your spirits words of your mouthes loose carriage prove you dare be irreverently and abusively bold with your Fathers kindnesse Who that seeth a grown Son come to years of understanding knowing his duty to walk mannerly yet standing with his Hat on playing ill feats before yea with his Fathers face slighting his commands but will say there is a wanton unmannerly boy It is no calumny to say so of many of Gods unmannerly children their unbecoming Irreverencies are their heavenly Fathers reproach A Reverent Christian that hath the mighty awe of God upon his spirit in all times places companies providences temptations is a Phenix an Angel among Professors Happy holy harmless preserved are they that maintain the reverent awe of God upon their spirits SECT 3. 3. EVidence of close abuse of Gods grace is Forgetfulness of God The House of Israel perverted their way and forgot 3 Forgetfulness is an evidence of abuse of grace the Lord their God Jer. 3. 22. Jesurun waxed fat and kicked Of the rock that begat thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 15 18. Too often the answers of Gods kindnesse are like the chief Butlers of Josephâ— The holy man gave a comfortable interpretation of the Butlers Drem Pharaohs restorement of him to his office with this rational caution but think of me when it shall be well with thee Yet did not the chief Butler remember Joseph but forgat him Gen. 40. 13 14 23. Thus the Holy God speaks comfort to many a gracious soul in the deeps of trouble with those equal motions upon their spirits that they would think upon this name and not return again to folly yet in sundry duties they doe not remember God but forget him They know not their own hearts that in the trust and boast of their own sufficiencies promise God if he will reveal his love in his Son to them they will be exact walleâ—s but many of his loose children after they have seen his face have opposed his will and answered the Kisses of his love by unkind Rebellions Gods Israel of the spirit have need of the same cautions the Israel of the flesh had When the Lord thy God shall give thee for his promise sake Cities Houses Wells Vineyards and Olive-trees when thou shalt have eaten and be full then beware lest thou forget the Lord thy God Deut. 6. 10 11 12. So Beleever when the Lord thy God for his covenant sake shall priviledge thee in the heavenly blessings of Reconciliation Justification Adoption the Joy of Atonement and the sweet sight of thy name written in heaven when thou shalt eat and be full of the heavenly feast of fat things beware lest thou forget the Lord thy God 'T is no seldom indignitie put upon the grace of God to forget him in Temptations Vocations Relations Conditions in the world We charge upon our servants such and such duties call them to account our pleasure is neglected The excuse is we were forgotten doth not this speak a loose careless Spirit Surely the Lords servants forgetfulnesse of their charge argues their wantonness A serious faithful considering spirit would remember Christian charge home the basenesse and unfaithfulness of thy spirit with sharp reproof Ah foolish heart and unwise How have I requited the Lords grace I forget not vanitie but how have I forgotten the great concernments of Eternity A Bride will not forget her Ornaments the Worldling his Market and Teeming summes Pleasure-hunters forget not their delights nor the children of Revenge their opportunities of doing mischief How hast thou forgotten the Lord his blessings on thee his cautions to thee his motions in thee his hoped glory laid up for thee his everlasting love designing
between him and Barnabas discovered therein some distemper Barnabas would have had Mark go with Paul to visit the Brethren in every City where they had Preached the Word but Paul refused his Company and the contention was sharp between them Acts 15. 39. there was a Paroxism a bitter fit between them These golden Cisterns Paul and Barnabas that were wont to send out sweet Waters now sent out bitter Barnabas a Son of Consolation was in too hot contention Paul a man of meeknesse sweetnesse gentlenesse whose tongue usually dropt as the Honey-comb now breathed gall Follow the eminentest of Saints in some things you will wrong the grace of God 'T is one of Satans perswasive wiles Do you not see such choice servants of God speak and do such things use such Fashions and worldly delights No danger in this and that Dish they are your Tasters If the Gestures words and actions of the best be well weighed in the ballance of the Sanctuary they will sometimes be found too light too wanton So the Thessalonians were examples to all the Believers in Macedonia and Achaia 1 Thess 1. 7. not in everything but in their successful sound of the Gospel-Trumpet ver 8. and in their eminent reforming-faith turning them from Idols unto God but examine some of these Converts in other things and they were to be declined not followed We hear there are some that walk among you disorderly working not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidâ—â—â— pro sactitate venditant Marlo Verisimile est hoc fucorum genus quoddaÌ„ fuisse otiosâ— monachatus semen Marl. Vt hin c consolemar non ut vitiis nostris patrocinemur at all but are busie-bodies 2 Thess 3. 13. Workers round about as the word imports the round of whose life was to carry tales discontented at their condition living on others Purses casting off industry in their particular Calling accounting their idlenesse holinesse and under pretence of the Gospel like the late upstart Sect and obedience to the spirit living lazily Now did Satan lay the seed of idle Monasteries under colour of heavenly conversation laying by earthly Callings and Relations The best of men are no Adaequate rule of life Their fairest Copies have some blurs Their face of conversation like the Moons hath some sports Their infirmities are to comfort the disconsolate in their falls not to Patronize the least presumption 2. Not others good opinion The most acute Christian cannot look into thy heart and see all the wanton pranks there that prove hidden Libertinism Thou maist have a serious accurate out-side and a loose inside be like some Houses fair without but sluttish within After they that see thee judge thee exact thou hast no reason to rest in their charity when thy conscience either doth or may tell thee thou hast a filthy heart Besides beholders of thee may be unfaithful and to please thee displease God see wantonness in thee and either bury it in silence or cover it with flattery and bely their opinion of thee praise thee strict when they know thee loose and be a false glass to represent thine outward ill behavior either through cowardize or advantage Others good opinion is no true rule to judge of wantonness in the matters of grace 3. Not the judgement of thine own heart It is deceitful and not more dangerous then foolish to rest in it What wise man will trust in a common infamous Knave The old man in the best of men is a Wanton and Impostor It will call wickedness Saint-ship loosnesse strictnesse deformity beauty confusion order distemper health the flesh the spirit delusions of Satan the impulses of the holy Spirit 'T is easie and frequent to misconster loose passion zeal and self-glory for Gods glory In judging the abuses of Gods grace lean not to thine own understanding measure all by the golden line of the Sanctuary SECT 7. 3. AFter the sweetest taste of Gods grace fear the danger of 7. Beware of security wantonnesse Beware of security after inward Tranquility After Aaron and the Israelites had pleased and filled themselves at their Idolatrous Feast they plaid the Wantons They sat down to eat and drink and rose up to play Exod. 12. 6. It is too sad experience after the Israel of God have pleased and refreshed themselves in Gospel-feasts they play the Wantons betray their nakedness intemperately frolick about the Creatures leap over Gospel-hedges are irregular in lawful things yea sometimes adventure on unlawful and all Cum Privilegio under the favorable allowance of sweet grace Thus the Corinthians promoted in Temporals and Spirituals rich in goods gifts and conceited graces when full and reigning as Kings played the Wantons in haughty puffings in vain-glorious boastings in crying up some in decrying others I am of Paul I am of Apollos Are ye not carnal 1 Cor. 4. v. 6 7 18 19. 1 Cor. 3 3 4. I shall not cast such dirt on the fair face of grace nor so asperse the Generation of the Righteous as to say or stain my soul with such a thought that the abuse of grace is the lesson Grace teacheth 'T is denying not fulfilling worldly Lusts which grace teacheth Libertinism is a Bastard Issue laid at the door of Grace which it neither can nor will father The Generation of the righteous as such shut the doors unto but open not to wanton enticements Loosnesse from Gospel-Principles and against them is the fruit of the flesh nor the spirit SECT 8. 4. BE not content with a slight humiliation for close abuse 8. Be not content with a slight humiliation for close abuse of Gods grace When Moses told the Israelites of their murmuring against God despising Canaans pleasant Land and wanton whoredomes Numb 14. 27 31 33. They mourned greatly 39. In the sense of Gods wrath so christian when thou readest over the forementioned symptomes of lesse discerned though abominable wrongs of Gods grace mourne greatly for them If the Apostle Paul that could not openly be charged with common abusing grace that felt the inward ordinary power of it in his soule that found in sweet experience the grace of God was not in vain 1 Cor. 15. 10. that exercised a conscience void of offence to God and man yet in passionate exclamation cryed out O wretched man for the remaines of sin which the glorious Non leviter frigide fed â—nagno cum sensu Peter grace of God kept under and still abated what cause O beleevers have you not in light transient touches of greif but abiding sorrowes to bewaile the close indignities you have put upon the grace of god CHAP. XIII Shewing the Difference between wronging the Grace of God in the regenerate and unregenerate CAution is touching the difference betweene the Cant. 3. Touching the difference between the wronging of Gods Grace in the Regenerate and unregenerate wronging of Gods grace in the regenerate and unregenerate think not that the spot of Godschildren and the Devils is
Covenant of Salvation wherein the whole Trinity doth humble themselves The Father so much as to have thoughts of grace to relieve and succour lost sinners the Son that humbled himself to an obscuring incarnation a life of sorrows spotlesse obedience a bloudy death the price of Redemption The Holy Ghost to come into vile sinners to plead the acceptance and improvement of the Father and Sons love O inconsiderate sinners of what a scarlet tincture is your unworthy slighting of the Trinities kindness your treading under foot the blessed Gods acts of grace might he not have left you as the fall of Adam made you to be in a lost polluted helplesse and damnable estate Doth hee need your persons recovery services holynesse and happinesse Doth goodnesse in accepting Christ and his Gospel extend to him Is it his profit if you accept Is it his hurt if you despise him Psal 16. 2. Job 22. 3. 35. 6 8. Hath he humbled himself to enter into peace with you when he might have proclaimed and maintained everlasting War Will a King bear it that his descending below himself to save obstinate Traytors should be despised Surely the blessed God will not alwaies beare the insolent refusall of his mercifull condescensions who every minute could confound rebellious sinners 3. You abuse the infinite purchase of that grace that is offered 3 The infinite purchase of Grace offered is abused Now Christ hath by his active and passive obedience satisfied Justice and dearly payd for pardoning and purging grace He sits at Gods right hand to give unto Israel repentance and remission of sinnes Acts 5. 31. to offer it in common to the worst of sinners hath made an healing plaister of his blood Isa 53. 5. and offers the application of it to diseased sinners what else but a spiritual madnesse is it to cry out we will have none of the physick away with this mortifying Grace severities of repentance If we submit to unpleasing medicines of strict Gospell prescription we must never have merry dayes our deare lusts must be pinion'd and starved such adoe about Religion the new creatures that precise Puritans talk of will make our lives miserable We will not have this man to reign over us Luk. 19. 14. Take Christ who will we have made and we will keep our covenant with the world and the flesh we will have our ease and delights come what will of it Jer. 7. 9. Loose hearts and lives speak these sad things this deplorable injury to the Lord Jesus He is highly affronted that the price of grace the purchase of infinite redemption should be so unworthyly vilified 4. You abuse the heavenly messenger of Grace the Holy Ghost who proceeds from the Father and the Sonne and comes 4. The Holy Ghost the heavenly Messenger of Grace is abused with sweetest intelligence of Peace Pardon Purity and Glory The heavenly Spirits whispers would be powerfully taking if vile sinners their false loves and cursed lusts did not oppose them Hath not the Spirit told many of us a gracious conversation is incomparably better than a carnal and that there is to be found a more high noble pleasurable satisfying and gainfull life in Jesus Christ than the world flesh and devill can possibly afford Have not these inward speakings according with the outward written word the just standard awakened the soul that Sobriety Chastity Charity Liberality Faith Love Heavenly-mindednesse a fear of God a tender Conscience redeeming time c. are rather to be chosen than their contrary vices and corrupt inclinations and affections that resist them Have not many by the woings and strivings of the Holy Ghost with Agrippa not onely been almost perswaded to be reall Christians but often promised God their utmost and zealous endeavours for a through change But what is the issue a wanton loose spirit hath banished former serious gravity These warm heavenly motions are soon coold and dead by the world and the fleshes cold pourings in How ill doth the holy and delicate Spirit take it soon sensible of affronts that his gracious inspirations should either coldly be received or positively rejected or after entertainment be ungratefully forsaken The Spirits goads that prick and stir up lazy sleeping consciences are quickly blented O our unkind abuse of the good Spirit Those Divinos instinctus vel non animadvertimus vel dissimulamus in aliud tempus differrimus vel quod deterrimum est negligimus divine instincts wherewith we are excited and moved to holynesse of life and Gospell obedience either we take no notice of them or we dissemble them or we put them off to another time or which is worst of all we totally neglect them sayth an holy writer This O this is the spirits punishment not more dreadfull than disregarded the heavenly messenger bids an eternall welfare and never knocks again at those rebellious houses where he hath been never bid welcome but constantly refused My spirit shall not always strive with flesh Gen. 6. is a plague a fearfully avenging one Resolved Libertines will not follow the wisdome and saveing guidance of the spirit and the Lord chuseth their delusions Isa 66. 4. What safe Leader they will not have they shall not have they will wander from the way to heaven divine power now shall not stop them they shall dye without instruction and in the greatness of their folly they shall go astray Prov. 5. 23. Then those eyes deep securitie hath shut wrath will open either in a death-bed despaire or in hels flames after death O unkind Spirit greevers and resisters lay it to heart before it is too late Ingenspericulū divinis inspirationibus resistere Granatensis 5 The Messengers of grace are abused It is an eminent danger to oppose Divine inspirations 5. You abuse the faithly messengers of grace the Ministers of the Gospell Their worke is in the authoritie of their Master Jesus Christ to exhort and enjoyne you to beleeve and repent and if this prevaile not to beseech you in Christs stead to be reconciled 2. Cor. 5. and if this mild course speed not but gospell grace is put away as it was by the hardned Jews Act. 13. 46. Their other sad part of their Commission is to tell them He that beleeveth not shall be damned Mark 16. 16. and that very gospell grace that to others is a savour of life unto life embraced will be to them a savour of death unto death when it is despised As the Hanunites that cut of Davids Messengers garments had a warr Commenced against them for answering their kind errands with such shamefull indignities 2 Sam. 10. 3 4. 7. so the angry King of heaven will wage an eternall warre against them that unnaturally abuse the messengers and messages of grace O Take warning Loose-livers under the convictions of Gospel strictness that when you hear read of the saving overtures of the word of life you may no more be as slighty sensless under
and propagate their dominions are the picture of those wanton Traitors that abuse Gods Reconciling grace That grace of God whereby he is reconciled to the sinner and the sinner to him begets an universall peace with all his laws and methods of holynesse and war with sinne At what time friendship is commenced between God and the soul war is waged and maintained against sin Reconciliation and Alteration go together Turning away his wrath from the sinner and turning of the heart of the sinner are undevided What pleaseth a pacified God pleaseth the sons of peace When the face of God shines in smiles of peace the Laws of God are favours no offences priviledges no burdens sweet delights no unpleasing tasks the liberty not prison of really pacified beleevers Great peace have they which love thy Law and nothing shall offend them Psal 119. 165. The Romans that had peace with God stood in this Gospel-grace engaged to be holy not allowed to be Libertines The exercises of graces not allowances to lusts were the fruit of this heavenly reconcilement Rom. 5. 10 11 c. It is a choice blessing purchased by Christs death Rom. 5. They are blessed who are reconciled by him and not offended in him Mat. 11. 6. But they that refuse the Laws of his government had never yet the joy of atonement though they pleasingly vote themselves the friends of God they will be made to their own smart to know it is one thing to bee reconciled when enemies it is another thing to be reconciled and abide enemies No enemies to the Laws of Christ and Gospel-holiness were ever actually reconciled they are yet under wrath that are under the reign of sin Let them consider it that take up keep and use armes of Hostilitie against the God of peace Thoughts of reconcilement may be pleasing they will be a vanishing dream Divine Pacification is in order to Communion Libertines cannot walk with God and see his smiles that turn back upon God and hate his Laws SECT 9. ADopting Grace is turned into Wantonness I have nourished 9 Adopting grace is turned into wantonness and brought up children and they have rebelled against me Isa 1. 2. Ah seed of evill doers children that are corrupters v. 4. A son honoreth his father If I be a father where is mine honour Mal. 1. 6. As Jacobs Sonnes Simeon and Levi's wickedness made him stink Gen. 34. 30. Eli's wanton sons were his reproach so Gods Adopting grace is wronged by his professed children to his dishonour As when a Beggar is an adopted sonne and is saucy scornfull stout in his fathers presence this differencing grace is turned to wantonness so when a beggarly sinner in external Adoption is admitted into Gods family his loose unmannerly carriage in his Fathers presence puts an affront upon Adopting grace To the Israelites appertained the Adoption Rom. 9. 4. They owned the promotion God is our Father Joh. 8. 41. But the high abuse of this preferment in Heathenizing like Sodom and Gomorrah Isa 1. 10. wronging the Stewards of Gods select family the holy Prophets Act. 7. 52. despising the orders of his government Jer. 13. 9 10. Idolatrizing with the Gentiles Ps 106. 35. Their a Impudence b Vniversality and c Incorrigiblenesse of sinne a Jer. 6. 15. b Jer. 6. 28. c Jer. 2. 30. turned their external adoption into exprobation Their professed owning of God their Father in an externall covenant of Grace with unchild-like rebellions did aggravate their abominations Their want on lusts spoyled their Adoption God was in Title the Devil in reallity their father Joh. 8. 44. His Lusts but not the divine Laws of Jesus Christ ruled over them Too much a kin are dissolute Christians to the Jews dishonourers of adopting grace The looser the stricter sort of Christians 1. The Looser With what boldnesse confidence yea impudence doe many say Our Father who have nothing lesse than the dispositions and affections of children as if God could own Satans image for his living pictures and perpetuall estrangements disaffections enmities yea reproaches could have any reconcilement with the heavenly dignity of Adoption God that hath taught men to pray hath bid no man to lye and to say hee is their Father in Christ when they are unchristian in heart and life I confesse the worst of men may wish they had reall interest in Adopting grace But under the Fatherhood of Satan to claim spiritual Sonship is so to call God Father as Judas called Christ Master Luk. 14. 45. a mockery but not a truth How rare is it for the prophane pretended children of God in good earnest to charge grosse hypocrisie on their profession and thus to quaere Can these oathes drunken unclean unrighteous voluptuous lives bear any fair consistency with Adopting grace Am I not an impure offspring of Hell though I pretend to an heavenly progeny Will these thoughts words and actions speak Gods children These serious reflexions are very rare The notorious seed of the Serpent will complement and write themselves in their deceitfull hearts Gods children Many of them have been the rest will be blotted out of this blessed roll Ah bold intruder ere long in this life or the next thy Conscience wil tel thee Heaven holds no such children as wil live as they list reject the paternal government of God evidently darken the glory of God in the world and yet call him father 2. The stricter sort of Christians too much follow the dissolute Jew in blemishing the glory of divine Adoption and these are of two sorts Such as really such as are opinionatively godly are indeed children and that seem to be so 1. Christians of strict profession that are indeed children What doe you for your fathers name Doe not even you that shall hear these sweet words from the mouth of your Judge and Saviour Come ye blessed of my Father hinder his renown in the world Are not you Key-cold Hard-hearted of dis-ingenuous unchild-like spirits when you see the dreadfull testimonies of his dishonour Doe not you who in the next world shall lift up his name and make his praise glorious cast down his name and make it infamous Your undutifulness to your dear Father is too much that your too loose hearts dishonour him and inward wickednesse provokes his absence but is it not enough in irreverence and disobedience within doors to wrong your childhood will you dare to dishonour him and your selves in the publick street of common notices Against the precious fame of your Father how are your tongues heated with a fiery satan and the flames of ungoverned passion to abound in transgression before malicious observers glad of your halting How unwarily doe you publish your over-eager yea it may be in some things injurious chases after the worlds gainfull prizes Why discover you the nakedness of your dis-love and hardness to forgive a saint or sinner Why doth your voluptuousness too much declare you yet live not above the world Why are you
a property of true repentance 2 Cor. 7. 11. 6 A choice Gospel blessing is denyed 6. You deny your selves a choice Gospel blessing which is the turning of you from your iniquities Act. 3. 26. Joyfull news to sound hearts to be rid of the power of their tyrannizing sins 7 A choice fruit of Christs Intercessâ—oÌ„ is mist 7. You miss a choice fruit of Christs intercession which is to give repentance to Israel Act. 5. 31. One of the great donatives of the Prince of Life installed in his heavenly glory a choice Royal gift to fit for Heaven 8. You divide what God hath joyned together Remission and 8 That is divided which God hath joyned 9 Selfishnesse appears in thoughts hopes and desires Repentance Act. 5. 31. Sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus 1 Pet. 1. 2. 9. You are wholly selfish in your thoughts hopes and desires of pardon would have God blot out your sinnes to serve your own turn not to serve him to sinne with a peaceable spirit not serve him with a pure conscience That you might not goe to Hell not that you might be fit for Heaven O Christians abuse not upon these accounts pardoning grace If you doe and die in this wickedness be sure these considerations will like fire flashing about the ears in the other world flame upon your consciences as daring wantons that have played and sported with Gods pardons If you say God forbid we should abuse pardoning grace we are free from so great a sinne Take heed you dream not of innocence where the Word chargeth you with guilt Surely you play the wantons with pardoning grace if seven things are verified of you 1. If you sinne in hope of pardon which is wretched presumption 1. To sin in hope of pardon is wretched presumption Are you not like those ill nurtured and impudent children that are vile and wicked because they expect their fond and indulgent Parents forgivenesse or like those Rogues that rob and steal because they hope for a Psalm of Mercy or like those tempters of God that wound themselves because they look for healing from a soveraign Balsome What is this expectation of pardon but a confirmation in sin and an encourgaement to doe still more wickedly 2. If after your assurance that you are pardoned you boldly 2 To sin upon hopes of pardon is to welcome the flesh willingly and delightingly bid the next temptations welcome this is in effect as if you should say Welcome flesh we are your servants welcome devil we are your subjects welcome world with all your snares sinfull pleasures and pollutions we will refuse none of you we are out of gun-shot you can doe us no hurt we had lately a pardon sent into our bosoms and now we may have liberty of sport and dalliance we have a gracious God that will forgive us and a suretie who will pay all our debts If this be your case do you not clearly affront pardoning grace 3. If your design of desiring and obtaining pardon be onely 3 Such as sin in hope of pardon can easily beare the pollution of sin to have a quiet conscience but not a good one you can very well bear the obstruction the rebellion the pollution of your sinnes but onely dread their damnation If the use you make of pardons is onely that you may not be troubled not that you may be holy here is evident injury to Pardoning grace 4. When you goe on in sin after thoughts of pardon you 4 To sin after thoughts of pardon shews no love unto Jesus Christ have no sincere love to Jesus Christ Many rest in hopes yea some in assurances they are forgiven who yet never heartily loved the Lord Christ They never had a love to labour for his name Revel 2. 3. to prize his presence Psal 16. 8. to stoop to his strict spiritual Government Mich. 5. 2. to regard his image to be living Saints Rom. 8. 29. To have evill Psal 119. 104. An eminent yet pardoned sinner will prove this high abuse of pardoning grace Much was forgiven her for she loved much Luk. 7. 47. She could not but answer love for love If you that write your selves down in your quiet consciences absolved persons love not the Lord Jesus you are worse than Publicans they love those that love them Mat. 5. 46. If a liberal creditor should freely forgive all your debts could you deny your lovelesse carriage to him is an high abuse of his goodnesse Should you hate your suretie conscience would tell you his love should be abused Thus doe you deal with God your creditor Christ your suretie you disgrace the pardoning grace you thinke you have from them when you hate the Father and the Sonne yea abhorre the guiding your hearts and lives by the Spirits motions 5. If after thoughts of obtained pardon you have no tender 5 Then pardoning grace is abused when there is no tender conscience c. conscience no mournings weepings meltings of love of Gospel joy for Absolution no serious sense of the dishonourable evill even of pardoned sinne no watchfull fearefull thoughts of the next transgression no sorrowfull apprehension of renewed sin When you came over a narrow bridge and very hardly saved your life are not you tender of comming that way again You have narrowlie scaped hell doe you think pardoning grace hath kept you off it O where is your tendernesse of sinning there again where you had been almost plunged into the bottomlesse pit An heart hardned in sin after thoughts of granted forgivenesse is an evident wrong to this Gospel grace 6. If after thoughts of getting a pardon you have no holy 6 Pardoning grace is abused when there is no shame for sin shame for your sinnes Mary Magdalen was pardoned but in an holy shame shee stood behind her Saviour Luk. 7. 38. The absolved Romans were ashamed even of their pardoned sinnes Rom. 6. 21. Ye are now said the Apostle ashamed of them Ingenious children of God are ashamed when renewing repentance in their Fathers presence they looke over the black roll even of pardoned sinnes Surely you that have impudent reflections on your conceited sinnes yea have no shame to keep you off from renewed and pleasing sins do much disparage pardoning grace 7. If after thoughts your sins are pardoned you cannot you 7 Pardoning grace is abused when you will not pardon others will not pardon others not your enemies not your friends not your joynt professors of the same heavenly faith and hope not your loving reprovers not your hearty intercessors at the throne of grace for you Are you indeed pardoned that cannot pardon Pardon of sin is an eminent part of Gospel-glory True believers are changed into it 2 Cor. 3. 18. When they see how much they are forgiven they cannot but forgive when they see an hundred debts are forgiven will they strain at it to forgive one Yea
when God forgives a thousand to one shall they not blot out a few I dare boldly say Those that take it for granted their sins are pardoned that are implacable that write wrongs in marble not in the dust be their confidences never so high do both un-Christian and un-Man themselves 1. They strip themselves of Christianity It s a choice and hard rule to flesh and blood to forgive enemies but this is neglected despised How can you say Forgive us our debts as we forgive our debtors when your consciences tell you that you cannot forgive you doe not so much pray for as curse your selves as if you should say Lord forgive not my sinnes for I will not forgive others Doe we not read the example of Christ that forgâ—ve his enemies He prayed for it Father forgive them Luk. 23. 34. this difficult piece of Christianity was in Stephen Act. 7. 50. That choice Apostolical precept to the Colossians As Christ forgave you so also do ye Col. 3. 13. And is it Christianity never to forgive nor forget ever to treasure up wrath and revenge Certe consanguinei sumus ideo maximum scelus putandum est edisse hominem vel nocentem Propterea Deus praecepit inimicitias per nos nunquam faciendas semper esse tollendas scilicet ut eos quisint nobis inimici necessitudinis admonitos mitigemus Lactant. l. 6. c. 10. Notanda est Carnis appellatio qua intelligit universes homines quorum neminem intueri possumus quin velut in speculo carnem nostram contemplemur Summae igitur inhumanitatis est eos despicere in quibus imaginem nostram agnoscere cogimur Calv. in loc 2. They strip themselves of humanity Even the Law of nature requires forgiveness We are all the off-spring of Adam come of one blood Acts 17. 26. There is a consâ—nguinity in all man-kinde We have kindred with all the children of men It is therefore the inference of Lactantius We are all of a blood and therefore it is to be reputed the greatest wickedness to hate any man although an hurtful enemy And upon this natural consideration enmities between men and men are never to be practised but ever to be abolished Inspiration of souls forming of Bodies from the same common Heavenly Father speaks us Brethren The admonition of the universal natural kindred of the World should allay yea and break the spirit of enmity into love we little consider it but it is a real truth When we take revenge of any man we are revenged of our selves Every ones flesh is ours The Prophet Isaias calls every ones flesh our own Isaiah 58. 7. That thou hide not thy self from thine own flesh Calvins exposition is pertinent to this purpose The word flesh is to be noted whereby the Prophet understands every man of whom we can behold none but as in a glass we contemplate our own flesh It is therefore a part of highest inhumanity to despise those in whom we are constrained to behold our own likeness Consider this all ye Christians who think your selves safe under the security of Gods pardoning Grace How have you abused this Gospel-priviledge whom neither the serious sense of Christianity nor the common tie of humanity can prevail with to forgive When you cannot give nor forgive reason thus Shal I not succor and pardon mine own flesh Shall I both sin against grace and nature Shall I by my uncharitable and implacable Spirit sin both against redemption and creation goodness Such Meditations cannot be too frequent to drive away irreligious and unnatural hardheartedness and revenge out of the spirits of Christians SECT 12. 12. THe Grace of imputed righteousness is turned into wantonness 12. The grace of imputed Righteousness is turned into wantonness Even the everlasting Righteousness Daniel prophesied which should be wrought in the Person of the Messiah Dan. 9. 24. hath had no little Injury in the World This stupendious Gospel-mystery That a lost sinner should be justified by anothers righteousness which is the holy Angels wonder and will be glorified Saints ravishing admiration hath been ill intreated even of professed Christians And lest the charge seem too general I shall clear it in two particulars The Grace of imputed Righteousness is wronged when this is abusively pleaded against inherent Righteousness When inherent Righteousness is foolishly and perilously rested on for salvation without imputed Righteousness The former is a plain Libertine in wickedness the latter doth play the wanton with Christs goodness 1. The grace of imputed righteousness is abused when it is 1. Imputed righteousness is abused when it is pleaded against inherent righteousness pleaded against inherent righteousness This is an easie and common cheat Corrupt flesh and the arch Deceiver can easily please the Fancy and perswade the Judgement that the fair hand of Grace hath put the rich and large Robe of Christs Personal Righteousness on the leprous and unmortified Body of sin yea that this holy cover is so thick that in the absurd Antinomian God doth not so much as see Believers sins as if one Divine Attribute had swallowed up another his mercy his omniscience Now when the loose sinner can say the Lord is his righteousness he believes himself in a state of Grace as if now nothing could indanger his immortal Soul and he had enough for Glory If unregenerate nature give the deceived Transgressor the largest line and scope to live in sinful lusts pleasures and idolized sensualities and the Conscience begin to grumble in the free choice affections and pursuances of sinful courses This is ever the remedy at hand We are all sinners This is our infirmity Christ died for us Hath satisfied his Fathers justice He is our righteousness Thus while they plead to Christs legal righteousness without them they live without Christs Gospel righteousness within them It is enough for them they are justified above they seek not to be sanctified within as if there were not need as well of an Evidence to Salvation by inherent righteousness as of a Title to eternal life by imputed righteousness This great abuse of the glorious imputed righteousness of Jesus Christ in opposition to inherent and the singular peril to be lost for ever that they are in who are contented with a bare imputed righteousness will appear in seven things As 1. No glory will redound to God in such a contentment Can the free gift of Christs perfect obedience made over to the sinner have the glory of praise when it hath the infamy of this dishonor This heavenly Robe is purposely put on the most licentious persons to hide them not to amend them Though there be no absolute change from the state of sin to the dominion of sanctifying Grace Though the state of total unregeneracy be enmity to the holiness of Christ and his Gospel Sins servants are Heavens darlings by the favor of a pretended imputation Can God have the glory of bringing forth much fruit while there is no
are not worthy of the name of men false to the Law of natural gratitude that serve not their deliverer and are not they as unworthy of the name of Christians false to the Law of supernatural thankfulness that serve not their professed infinite Redeemer Pretended favorites of Heaven are like those selfish Courtiers who abuse their Princes ear Smiles Grace Honors and Bounty to Chambering and Wantonness to the greatning of themselves and families but improve not their Soveraigns Grace to his Honor the glory of his Crown the increasing of his Treasure the establishment of his Dominions the lively Pictures of them that go for the Spiritual Darlings of Gods Court who live not to the glorious interest of their Heavenly King but bias all his gracious dealings according to the motions of worldly and corrupt 6. The Grace of God is turned into wantonness when the heart carryeth wickedly as to Christ Thesaurus omnium Christus donorum Marlorat selfishness SECT 6. 3. THe Grace of God is turned into wantonness When the heart carries wickedly as to Christ in three things 1. When the profuse riotous sinner runs in Gods Debt because Christ is his surety Indeed upon this truth and rocky foundation that Christ is the faithful surety of his people Heb. 7. 22. is built the eternal salvation of his Church It is the richest right orient Pearl in the Gospels Cabinet A Believer would not be without this everlasting prop and succor to faith this assured conveyance of eternal happiness for the world It is dross and dung to this excellent knowledge Christ is a surety But to whom and for what To refusers and despisers of him to loose the reins on the neck of lusts to priviledge the liberties and power of Satan to sin without controll and remorse Surely Christ as our surety on the Cross sustained our person and Christus ut sponsor personam nostram gerebat ut vetus noster homo in nobis necaretur Diks in Rom. 6. Faedus gratiae habet Christum sponsorem ut tanquam Dei amici ambularemus Diks in Heb. 7. made to his Father an engagement for us that our old man in time should die Rom. 6. 6. Yea in the great agreement of the holy and everlasting Covenant of Grace there was this part of suretiship that â—e should walk in holy fellowship with God and Christ by the Spirit as the friends of God and therefore it is an intolerable indignity to our heavenly surety at once to believe him an undertaker that corruption should die and to live in sin This maketh him a surety and no surety A surety in the professed Faith and owning of this suretiship no surety in the Preservation and not Mortification of wanton Lusts Consider this all ye that sin against the grace of your professed surety but without his leave or the least allowance of his Gospel was a gracious pardon-office dearly purchased by the infinite price of the blood of the Son of God that it should lavish out forgiveness of sins to dissolute livers Did God decree and Christ accept of a weighty costly and suffering suretiship that profuse Iewd Debtors might spend more freely merrily and daringly on the stock of their sureties satisfactions Such indignity carnal profession imposeth upon Christs saving undertaking The Lord invites the humbled burthened sinner to accept of Deus nos invitat ad veniam nos quoâ—idie cumulamus offensam his pardoning mercy and proud Libertines heap up sin These spots and dishonors in Christian Assemblies are like to a young riotous Gallant that spends largely in Gaming Feasting Whoring and comfortably stayeth upon this he shall not be Arrested not Imprisoned because he hath a rich surety will pay all So expensive Libertines give large vent to their corruptions in their sinful creature-excesses in their abominable hypocrisies in their unrighteous dealings in their idolized sensualities in their carnal securities and yet they chear and fully stay themselves in this Indemnity the Law shall not arrest them nor cast them into the eternal prison of utter darkness because they have a rich surety Jesus Christ who as they presume will pay all 2. When the faith of redemption by Christ worketh not Redemptio nos obstrictos tenet ac sub obedientiae fraeno cohibet Carnis nostrae lasciviam Calvin in 1 Cor. 6. Qui redemptus est alter us beneficio non est sui juris Calvin in Jer. 2. 20. subjection to him the grace of God is turned into wantonness Eternal Redemption is an eternal obligation to service a bridle to curb our lascivious flesh not a Feast to feed it God hath on purpose decreed Christ a Redeemer that he might be soveraign Lord over all his purchase as we have dominion over that we pay dear for Now where redemption by Jesus Christ is preached in common that the price of his blood was a sufficient ransome to redeem the whole world there are very few but believe Christ died for them But how is the mystery and mercy of Redemption abused the Faith of Redemption worketh not subjection in most professed Christians They would be saved in their sins not from their sins Christ hath redeemed his people out of the hands of their enemies but they are content to be in them still He died to rescue them from their vain conversation 1 Pet. 1. 18. but they are vain Jam. 2. 20. Walk after vanity Jer. 2. 5. and shall finde vanity their recompence Job 15. 31. He was crucified to deliver from the power of Satan Heb. 2. 14 15. but they are still his possession Eph. 2. 2. as taken Beasts are the Hunters prey as Prisoners are the Conquerors spoil to be carried up and down dealt with at their pleasure 2 Tim. 2. 25. O that such as are by profession Subjects and by disposition and conversation Rebels against Christ would seriously ponder these things 1. Both the Scriptures and experience of loyal Subjects to Christ do clearly evidence that effectual beneficial Redemption is proved by subjection that he died not to redeem us to the life but death of sin not that we should live and die in sin but Non ut nos vivendo pecca tis immorarmur tandem immoreremur Otho Casmannus live and die in the state and power of Grace 2. They that believe themselves the redeemed of Christ and yet are the slaves of their lusts the vassals of Satan have either not considered at all or very slightly That the proper intention of Redemption was Dominion Ye are bought with a price are not your own your Body and Spirits are Gods 1 Cor. 6. 19 20. To this end Christ both died and rose and revived that he might Nullus fidelium juris sui sed alieni Dicksonus Vtinam hoc altissimis radicibus in mente figatur Pet. Martyr in Rom. 14. be the Lord both of the dead and living Rom. 14. 9. Surely no Believer is of his own right but anothers His
to free from the malediction that men might be free from the direction of the Law This abolishment of the pure divine Laws Authority betrayes as a crackt brain so an unholy heart An holy Law cannot but be bid welcome of an holy heart and a spiritual Law will please a spiritual heart It is too clear an evidence of a loose spirit to disanull the government of a strict Law They are wanton Sons who because they are free from their Fathers disinheriting will therefore be free from their Fathers ruling The Lord Christ hath set a black mark of displeasure upon these dissolute Opinionists and hath taught us They that teach beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. minimi siet imo nihili vult e. dicere illos iriè regno coelorum Pisc Schol in Mat. are quit from the obedience of Gods commandements shall be least in the Kingdome of heaven Mat. 5. 19. He shall be called least that is he shall have the least yea no account with God at all for thus Christ would be understood they shall be banished from their hopes of having a part in the Kingdom of Heaven A severe threatning against doctrinal Antinomianisme 2. Practically When under pretence that Christ hath redeemed sinners from the curse of the Law they really lead accursed lawless lives They grosly erre that think the wrath and hell of the Law shall never reach them that are lawless Assurance of saving Grace joyned with a disordered life seemes to fasten a disgracefull agreement on Christ which he will never own that he shall take off the Laws curse that they may shake off the Laws yoak Hence Libertines take a course by their false Faith and covenant that all the volleys of the Law discharged from a jealous angry God against them are but naked powdercracks a scaring noyse not killing bullets not doe execution upon them Now Lust and the Devill in these Practical Antinomians for such are wicked men that abuse the grace of God gaine a priviledging license from the death of Christ to sin securely as if an open trade in Hells commodities were allowed and sealed by the blood of Christ The Apostle hath told these to their terrour unless the hardning habits of constant irregular courses have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex posita legis contemptoribus iis qui subjici nesciunt Dum legem divinam deseris saluteÌ„ propriam derelinquis Salv. put them past fear The avenging Law is made for the lawless and disobedient 1 Tim. 1. 9. for ungoverned practical Antinomians that live as they list under the favour as they think of Gospel grace But little doe daring Rebels think that have made voyd the Laws of God in their hearts and lives That while they leave Gods Law they forsake their own salvation it being a signal part of their salvation to be saved from sin Mat. 1. 21. which is a transgression of the Law 1 Joh. 3. 4. How little doe these abusers of Law and Gospel consider intention which was not onely to save sinners from Hell but his Law from wilfull constant disreputation and violation in the world He hath magnified his Law and made it honourable Isa 42. 21. not onely by his own personal obedience but commending it to and commanding it of all his followers as a most equall rule of life and way of happinesse They that oppose freedom from the Laws curse to binding in the Laws bonds should remember that this spirituall blessing is a deep obligement Oritur hoc de bitum ex beneficiis in nos collatis ne amplius semper secundum carnem vivamus Peter Mart. in Rom. Carni nihil debemus nifi mortifieationeÌ„ Ex. eod to abhor a carnal conversation and that they are not debters to the flesh but the spirit not to sin but Christ Rom. 8. They owe on provisions to but mortification of their lusts Yea further they should consider the Spirit voice is the Laws and the leading of Gods Sons by the spirit is leading them in the cleane paths of the Laws obedience Such as dare abolish obedience to the Law because the grace of God in Christ hath freed from the curse should doe well to fear and tremble they are the men and women that shall never escape the curse who ever abhorred and cast off the authoritie of the Law It is a word of eternall veritie equity and purity The Idaea of eternal right reason in the minde of God most fit to be an immutable and eternall rule of duty and will justly and infallibly call for eternal punishment upon all loose Rebels against it hatsoever sanctuary they think to Lex in sanctis aternum durat find in Gospel grace Well were it for Lawless Libertines could they see themselves under the cursing Law and feele the smart of it as a severe Schoolmaster to lash them unto Christ that being rescued from the curse they might bee enabled by the spirit of Faith love and power to performe the duties of the Law The Grace of God is turned into wantonness when the heart carryes wickedly as to the Gospel of Christ Audiunt voceÌ„ servi ejus Isa 50. 10. Subesttacita Antithesis inter audientiam quam exigit licentian spernendae doctrinae calv SECT 8. 5. THe grace of God is turned into wantonnesse when the heart carrieth wickedly as to the Gospel of Christ and so it doth 1. When the Gospel cometh in Word onely not in Power when all its sweet invitations intreaties wooings exhortations doe but bear the air are never entertained by the true hearing ear into the beleeving heart when Gospel Sermons Chapters Discourses Examples take no impression upon hard hearts when glorious Evangelicall mysteries Angels admiration are slighted by the carnal vngrateful world yea when a long barren uneffectuall living under Gospel saving discoveries sadly declareth it hath not yet bin the power of God unto salvation when after ten twenty forty years convincing inviting ministry it may be said of too many under souls Physitians what was said of the woman with the bloody issue under bodily Physitians They are nothing bettered but grow worse Mar. 5. 26. when the most favour carnal spirits give the gospel is to give it the hearing and that is all like wanton sons that give their Fathers the hearing of their commands and that is all in this case the grace of God is highly abused Against such as oppose the word of Holiness Life and Salvation and have no faith to mingle it in their hearts as if it were a fable a lye a loss so doe injudicious slighty careless obâ—linate though professed christians these are witnesses The Thessalonians who did not only hear the word but felt the power of it 1. Thes 1. 5. The fruitfull colossians who heard it and knew the grace of God in truth Col. 1. 5 6. The Romans who after it was delivered unto them were delivered in its tranforming mold as mettal into the Bell-founders or clay into
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
and lives that with the repenting Jaylors they had had heart tremblings then with the secure Sodomites a fair morning a sun-shine of prosperity should usher in fiery avenging stormes of warth How wise and safe had been their estate that at once have peace with sin and as they think with God had they at once seen God and sin their enemy their softest beds had been to them beds of Thornes their sweetest comforts bitter vexations the creatures armed against them feared their very meat might prove their poyson every night might be the last that these awakening driving terrors might chase unquiet afrighted spirits into Jesus Christ that the fear and war of the spirit of bondage might end in the joy and peace of the spirit of adoption that tempestuous soules might hear these sweet calming words Be of good cheere t is I be not afraid Mat. 14 27. Fear not I am thy God Isa 41. 10. My Person Spirit Graces Comforts Glory infinite merits are thine Some in the Wildernesse of their sins feares and sorrowes have at length leaned on their beloved when the false peace of most presumptuous ones hath lur'd them into Hell As many there as have been tempted by secure flattery into their tormenting easelesse bed of Tribulation will have cause to think and say within themselves accursed be that calm of our polluted quiet hearts lives that hath brought us to an eternall storme accursed be that peace that hath cheated us into an eternall war accused be that sweetnesse that hath inticed us into eternall bitternesse accursed be that friendship with the world and Devill that hath betrayed us to an eternall enmity with God SECT 14. 4. The presumption of setting death and Judgement at far distance Sect. 14. The setting of death and judgement at far distance causeth the abuse of Grace 1. Death Resentment of it as of a Traveller thousands of miles off at scores of yeares removes begets through the deceits of the flesh and lyes of the Devill a tolleration yea a resolution to play the wanton not only against Nature but Grace The Epicure that beleeves not the Soules immortality concludes wanton voluptuous life from probable short life Let us eat and drinke for to morrow we shall die 1 Cor. 15. 32. And the Christian though he beleeveth his Soule shall live for ever doth wantonize in carnall delights from probable length of dayes he shall have time enough to get the Grace of Repentance and therefore he abuseth the space and call yea the conviction of returning the vilest of Christians while under the sentence and on the bed of death seeme to have some sober thoughts of the excellency and necessity of Grace and of some complying desires and wishes O that they had it who when they beleeved it yea found it at vast distance from them despised and abused the motions of the spirit and word and of Grace How Saint like is the inlightned Libertine within a few houres of his death how dissolute ten years scores of years before it 2. Judgement Because particular Judgement after death and the generall Judgement of the great day is delayed Therefore The heart of the Sons of men is set in them to do evill Eccles 8. 11. wanton scoffers walke after their own ungodly Lusts saying Where is the promise of his coming 2. Pet. 3. 3 4. That cooling word in the Indulge exple animi cupiditates scito tan dem sis ratio nem Deo red diturus q. d. fac quicquid mali poteris tandem vapu labis aut in manus carnificis incides Mercer l. 5. c. 2. hot chase of sin Remember God will bring thee to Judgement Eccl. 11. 9. is too litle remembred the words of Mercer are observeable Feed and dandle thy lusts with most cockering indulgence coming to every desire of thy carnall mind yet know at length God will reckon with you fill up your measure of sin to your utmost possibilities at length you shall smart for it and fall into the hands of avenging Execution my Lord hath delayed his coming said the loose evill servants and therefore they were intemperate and injurious rioted in drunkennesse and Beate their fellow servants Matth. 24. 48 49. As the wanton whorish woman argued to uncleannesse Come let us take our fill of Loves let us solace our selves with Love for the good man is gone a long journey Prov. 7. 18. So the wanton Christian argues to licenciousnesse he may in the spacious intervalls between his healthy time and the last Judgement bathe his fleshly mind in fleshly loves and delights for it will be long ere the last Assizes come and will it be long what if millions of years it will come at length too soon and too sore upon the injurious slighters of Gods Grace Ah Christians that sport your selves with your own deceivings Irremediabile periculum sit aliquem cupiditatibus fraena laxare ut se rationem Deo non meminerit redditurum Bernard that Gospell Grace and liberty will favour your disordered walking that give your Lusts too large roome under the plain hearing and convincements of strictnesse that stumble in high noone day slacken the Reines to your head strong desires as if God would call you to account Bernard tells you this is an irremedilesse soule danger If the Faith of the last Judgement do not teach men holy Wisdome Repentance Temperance Obedience what will what can weep you said the Apostle James to the rich loose wantons of his time And howle for the miseries that are come upon you Jam. 5. 1. why Ye have lived in pleasure in the earth and have been wanton ye have nourished your hearts as in a day of slangther v. 5. The coming of the Lord draweth nigh As if he had said you play the wantons with creature mercies forgetting God and your duties but the accounting day is nigh Faciat jructū qui potest adest dominus qui fructum requirit faecundos vivificet steriles depre hendet Am. Super Luc. The Judge is at the doore They are good words of Ambrose Let every one bring forth the fruit of Grace the Lord is present in his word to faith who will require fruit will not be put off with leaves He will give eternall Life to fruitfull trees will take and cast barren ones into Hell SECT 15. 5. The presumption of time enough to repent hath brought 15. The presumption of time enough to repent doth cause the abuse of Grace forth this uncomely Monster The abuse of Grace There are not a few incurable instances in the other World who have first delayed and then everlastingly lost the space and Grace of repentance Those words of Christ concerning Jerusalem may be truly and sadly said of Grace-refusing and abusing Christians Hadst thou known in this thy day the things belonging to thy Peace but now they are hidden from thine eyes Hannibal bewailed the loss of his opportunity to master Rome when he would have
taken it he was twice forced from his attempt to a sad retreat by almost vehement showr of rain and is reported to say When I could I had no minde to take Rome when I would I had no power There are too many that will to all Eternity confess that when Grace hath wooed them for their eternal salvation and repentance to life they had no minde to it but when they would on a death-bed repent they could not 'T is never enough considered by them that put off their repentance what infinite hazard they run to be lost for ever Subtle Satan and the wily flesh doth against deceived sinners as ill Debtors carry to their Creditors promise to pay but beg a longer day of payment and when that is come another and so another day and never pay Flattering Lust begs a longer day of repentance and being loth to leave Lusts dear sweet services and delights craves still a longer day and so the Debt of repentance is unpaid This cursed and common frame of Spirit doth in effect speak thus to God The real love and delight of my soul is in my sin I delay repentance not out of love to the duty or hatred of my delicious Lusts but to quiet my conscience and for fear of Hell I mean not to delay a repentance once but often yea always yea should I live an Eternity in the World my delicious sins shall have my heart my service Mortification is an idle dream The death of sin shall neither have my sentence nor endeavors I am loath to leave my sweet Companions Hence is it that from youth to man-hood from that to old age from that to Eternity there is no repentance in hardned vessels of wrath A while longer and a while longer is the constant importunity of the flesh Back-sliding is perpetual Jer. 8. 5. O Jerusalem wilt thou not be made clean when shall it once be Jer. 13. 27. This lazy disease of sluggish putting off repentance was in Augustine yea had ever been in him had not Grace cured it When he could not answer the convictions of the necessity Non erat quid respondereÌ„ veritate convictus nisi tantum verba lenta somnoleÌ„ta Modo ecce modo sine paululuÌ„ sed modo modo non habebat moduÌ„ sine panlulum in longum ibat Aug. in Confes Nitido cum flore juventus Num satanae senii faex erit apta Deo of repentance he craved forbearance not to do it yet I know not said he hat to answer being convinced of the truth but onely sluggish and sleepy words Anon behold anon suffer me a little But anon and anon had no measure and bear me a little held long Thus Satan hath the flower of age the strength of man-hood and God the dregs of old age 'T is mans folly and madness to give God the worst 'T is ordinarily his angry Justice not to accept it He that is denyed the sweet Rose of the Spring cannot be pleased with the dry Thorn Had God no delight in the yong-long-standing fruitless tree surely he can take none in it when 't is withered It 's no longer for the soil but fire Matth. 3. 10. If it be said God works Grace on a sick bed as one said An early Saint now in glory answered him in two things This is extraordinary 'T is not Gods usual course to begin and period death-bed repentance and further said he Do not you trust to that How reasonable will Gods usual refusal of sick-bed and old Non illos qui necessario sed qui sponte vitiis abstinent Coronat Deus Chrysost age returning thoughts appear in the other world They that put off repentance to the last do it not out of choice but necessity and God is not on t to crown forced and artificial but free and natural repentance It is a poor weak and unconvincing demonstration that a man delights in wholsome severe exercises of repentance who never set upon them but when going out of the World Their sins leave them before they PriusquaÌ„ peccata relinquaÌ„t â— peccatis retinquuntur leave their sins They think of leaving them because they have no more active spirits strength time to besto upon them not because of holy hatred against them indignation at and weariness of them Had this frame of spirit been infused by the holy Ghost in the renewed heart long ago sin had not had so many years faithful service This adjourning repentance reprieving not executing the flesh makes foolish men like bad Gamesters that throw up the Cards when they have lost the Game so these faint woulders after repentance never think of throwing up their sins till in their disease they have lost their lives they never think of ending their iniquity till the pleasure of their iniquity be at an end Ezek. 21. 25. But O dallying sinner that hâ—st a long time been caught in the snare of deep carnal security Hear the Apostles warning Awake thou that sleepest from the dead and Christ shall give thee light Hearken not to the Ravens Song Cras Cras to morrow to morrow That morrow comes not to many lingring sinners Art thou sure the repenting morrow will come unto thee The saving motion of the spirit often abused never comes again The safer and wiser words are Cito Cito Redi Redi Quickly quickly Return return Hearken O foolish sons and daughters of men to that of the wise Solomon How long will ye love simplicity sit in the region and shadow of death be the Devils Prisoners and your Lusts Captives and abide condemned under the curse of the Law Would you quickly run out of an House fired about your ears Would you flie from a drawn pursuing Sword to run you through O while under Gospel time and means of grace you are Wantons and pamper the flesh slight and contemn the ways and methods of Eternal Life even all this while the wrath of God the malice of Satan the killing Law is pursuing you for your immortal ruine O take the counsel that once a friend gave to Brentius when his enemies were suddenly plotting determining and endeavoring his death he wrote a Letter to him Fly Brentius with all possible speed Fly for your life O lingring sinners within Cito Citius Citissime Melch Adam a little of the Grave and Eternity that have abused the grace of God Fly with all possible speed from the state of damnation the wrath to come while your day of Grace is spending and it may be shortly will be quite spent your damnation slumbers not but with terrible awakened Lion-like eyes will stare on your departing souls if you go with the un-repenred unpardoned mountain load of all your sins into the other World As Solomon spake concerning flight from ensâ—â—â—ing undoing suretiship Deliver thy self as a Roe from the hand of the Hunter and as a Bird from the hand of the Fowler Give not sleep to thine eyes nor slumber
to whom coming as a living stone ye are built as living stones to offer up spiritual sacrifice 1 Pet. 2. 3. They that taste how gracious the Lord is they come to Christ they leave him not they live to him they are built up in him they doe not by their works deny him The vine and Figtree â—ould not leave their sweetnesse nor reall saints the sweetnesse they tasted in Gods grace for the bitter sweets of the world Light come light gone is proverbial Things hardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come by are highly prized not easily parted with How doth the tender Mother kiss and prize her dear babe for which shee hath gone through a long and sharp travaile so they who after a sore and lasting travaile of deep sorrow and smart for sin are at lenght delivered of the sweet babe of Grace prize and kisse it and will not abuse it The soul sick of love that hath at length found its heavenly Bridegroom recieves him greedily and joyfully and holds him fast and will not easily let him go Qui sponsum invenerit avidius assumit Greg. Mor. 1. 27. c 1. Optimum vivendi genus consuetudin jucundum Doubt Answ Cant. 3. 4. Besides it is the Christians heaven upon earth to accustome and familiarize communion with the God and Mediator of Grace Custom must needs make the hest life pleasant and a real pleasant life will not cannot out of judgement and choice be left for real vexations May not one that hath had sweet experience of the power and comfort of Grace abuse it True beleevers may and doe wrong the Grace of God as shall be showen but not as beleevers but sinners for 1. The new creature calls not this spurious brat brat Father 't is the old man onely in the new born turnes Libertine This dishonour of Grace is not imputable to Grace but to the remains of sin 2. A found Christian hath either forgotten the sweet Feast of the Grace of God or questions whether ever hee fed at its Table or misseth his former favour of gracious exercise or communion though he remembers he hath sometimes had it or hath pleased his pallate with earthly delights or is sadly forsaken for a time by the Spirit of Grace or strongly assaulted by Lust and Satan and in these cases he wrongs the grace of God but when he hath a lively sense and remembrance even a close sweet intimate experimental sight and feeling of Gods grace 'T is impossible he should play the wanton he never fears the abuse then when he seeth the proprietie feels the power and enjoyes the sweetnesse of Gods loving kindnesse he is so ingenuous as not to spit on his Fathers smiling face and kick at the hand of special grace Conscience is most tender when it s once most pure and peaceable and hath learned a better lesson than to go from the bosom joyes of Christ and to fornicate in the creature and sins softest bed of Down As for them that ordinarily and habitually wrong the Grace of God with choice without remorse 't is certain they never had an experimental taste how good and gracious God is nor have had a sweet rellish of the heavenly gift nor feasted their soules at the heavenly banquet of grace Had they once this heavenly priviledge former sense would beget prizings of and hunger after renewed sweet communion between Christ and the soul mutual supping in gracious entertainments of each other SECT 5. 5. It is a sin destructive to true Faith and inconsistent with it 5. Abuse of Grace is destructive to true faith inconsistent with it There are no greater riches no greater treasures no greater honouts than the holy Faith of the whole household of Faith The Just lives holily by his Faith the Unjust loosly by his unbelief To them that beleeve is precious Grace is glorious They that know and beleeve the worth of Jewels will not hang them on a slender thrid they that know and beleeve the glory of Grace will not debase it by unglorious sinnes They saw Putasne silium Dei 〈◊〉 esum quisâ—â—â—â— ille eâ—â— homo 〈◊〉 nterretur com minationibus nec attrahitur promissionibus nec praceptis 〈◊〉 Nonne is sisateator se 〈◊〉 deum 〈◊〉 Bern. no comelinesse and beauty in Christ but despised and rejected him who beleeved not his report 53. 1 2. 3. In the Apostle who lived by Faith in the Son of God Gal. 2. 20. the grace of God was not abused but improved not recieved not recieved in vain to an idle loose offensive conversation Cor. 6. I 3. but operative to holy and heavenly labours for the Gospel 1 Cor. 15. 10. Doth he beleeve to be saved by the son of God who is neither terrified by his Threatnings allured by his Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyes his commands though he prosesse he knows God doth hee not in workes deny him Unbelief that neither puts on Christ to Justification not Imitation will impudently frolick in riot and drunkenness chambering and wantonness strife and envying But that Faith that on Christ puts off these things Rom. 13. 13 14. SECT 6. 6. It is a sinne opposite to the power of Godlinesse They were 6. Abuse of grace is opposite to the power of godlynesse called un godly men that turned the grace of God into wantonness the true love fear worship obedience to trusting in God would deny prophane license to sin from the countenance of Grace A gracious tender trembling heart will abhorre to corrupt the loving kindnesse compassions bounties of God to loose principles and practises What ever godlynesse is pretended the perventing of Gods grace springs from ungodlinesse the dominion of godly lusts Godly Joseph that had sweet experience of Gods grace durst not be unclean in Gods presence Shall I commit this great wickedness and sinne against God â—en 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vacui omni omni pielatis sludio 〈◊〉 ralis legis conscientia humanis rationibus et exemplis 〈◊〉 〈◊〉 jun. in Ep. Jud. 39. 9 No man ever abuseth the goodnesse of God Those ungodly wantons of the text faith Junius are such as are void of all study of piety unto which they are provoked by the conscientious instigation of the natural law humane reasons and examples and divine testimomies The more godliness the less licentiousness 'T is no wonder we read he Libertines in sob were loose wantons they said to God depart from us Job 21. 14. SECT 7. 7. It is a Reproaching sinne of multiplyed dishonour and disgrace 7. Abuse of grace is a reproaching sin 〈◊〉 nimis contumeliose cum Deoagunt sum impliment 〈◊〉 celeribus ac 〈◊〉 〈◊〉 c. Cal Jet 7. 1. To God the Father Hypocrites said Calvin deal too contumeliousy with God they were what lyeth bring him within the guilt of their sinnes as if he had fellowship with them The Name Worship Grace Spirit of God is blasphemed by abusing his grace 2. To Christ
and filthy will be so still Rev. 22. 11. ye will revolt more and more Isa 1. 5. Evil men under the Abuse of grace will wax worse and worse 2 Tim. 3. 13. and under the form of godlyness increase the power of wickedness 2 Tim. 3. 5. continue in sinne because grace abounds Rom. 6. 1. It is here also as it is with two men that abuse their friends One doth it and seeth the ungrateful disingenuitie of it and mends the fault another doth it and loads his dear friend with more disgraceful insolencies So a gracious man wrongs his best friend Jesus Christ and sayes of his abuses as Ephraim of his Idols what have I to doe any more with them A gracelesse Professor wrongs the Lord Jesus his owned friend and multiplyes still ungratefull injuries SECT 5. 5. DIfference A real Christian wrongs Gods grace and as 5 A Regenerate repents and is pardoned it is repented of so it is pardoned This iniquity proves not his ruin There is pardoning grace for the abuses of pardoning grace The blood of Christ washes away beleevers wanton abuses of the blood of Christ Gospel grace like the Sun blots out the thin and thick clouds of sin A pretended Christian wrongs Gods grace and as he hath no repentance so no pardon He is not cleansed by the blood of sprinkling that hath been without ceasing and remorse abused by a prophane wanton heart and loose life The contrary events of Abusing Gods grace are like the different issue of two Subjects abusing their King The one doth it is humbled for it accepted and pardoned the other doth it is hardned rejected and hanged Be vailed pardoned Abuses of grace hinders not heirs of glory from their eternal Inheritance Unreformed wrongs of grace in vessels of wrath not blotted out by the blood of Christ will cast them into hell CHAP. XIV Containing an Vse of Exhortation 5. VSe is Exhortation in these things Observe the Use 5 for Exhortation helps to escape this great sin the Abuse of Gods grace Blesse God for Perservation Be alwaies jealous of the sin long for a riddance from it and joy in the hope of it SECT 1. 1. LEarn of the gracious and precious heart and life of Jesus Christ 1. Learne of the gracious and precious heart life of Jesus Chr. Fulnesse of grace dwelt personally in him Hee never in the least playd the wanton with his Fathers grace sought not himself in pleasing his own will nor glory had nothing of the loose spirit of the world in him was not taken with its empty pomps ever went about doing good Acts 10. 38. was his Father and his Churches faithful servant Isa 42. 1. busie in saving work while in the flesh Luk. 2. 49. wrought by did not idle and play away his light Joh. 9. 4. was solid weighty serious in all his affaires with God and men To bee still writing after his fair copy would mend the loose Errata of Christains lives 'T is the Apostles counsel Let us walk decently as in the day not in rioting and drunkenness not in chambering and wantonness Rom. 13. 13. If it be said how the next words shew But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill it in the lusts thereof v. 14. Christ is two waies put on By Justification when the chief Robe of his imputed Righteousnesse is put on and by Imitation when the Garments of his communicable graces are put on Put on as the Elect of God bowels of mercy kindness c. Col. 3. 12. Did wee learn the truth as it is in Jesus and trace the steps of his Faithfulnesse Zeal Meekness Humility Heavenly mindedness Divine communion Self-denial Spiritualitie we neither should nor could be such wantons with the Gospel as our loose spirits tempt us to doe Christian set before thee the heavenly purity gravitie soliditie of the Lord Jesus it will awe thy daring insolent spirit What is Christianity but a transcript from the original copy Jesus Christ Should not servants that goe in their Masters Livery doe his work Really put on the cloaths of Heaven and thou wilt not do the work of Hell What an horrid incongruitie is it to pretend to be like Christ and act like the Devil The lazy Philosopher talked of virtue but did it not and the lazy Christian can discourse of the grace of Christ and Quid inter se simile habeat Philosophus Christianus Graeciae discipulus caeli Tertul. in Apolog c. 46. act it not As the Greeks professed Philosophy so doe Libertines Christianity The real imitation of Jesus Christ would be a prevention of loosenesse These daily thoughts would do well I am a professed Disciple of Christ Did he think as I think Reason as I doe Were his affections like mine Did such words come from his mouth Were such designs driven by him SECT 2. 2. HElp is a cleansed purged heart Legal pollutions the 2 A cleansed purged heare is a special help to avoid abusing of the grace of God Types of Moral debarred from serving the holy God An impure heart serves not God but abuseth him The purging of the conscience from dead works and serving the living God are put together As well may a dead man ferve a living Prince as a polluted heart with dead works serve the living God To the pure all things are pure to the impure all things are in their use impure Tit. 1. 15. An impure heart makes an impure use of the holy God his Prayers Confessions Confidences Hopes are impure whose heart is so Cleanse your hearts said James then draw nigh to God Jam. 4. 8. It is with a pure heart as with a pure fountain it will work out mire and dirt It is with a clean heart as with a clean stomack it turns good meat into nourishment not ill huniour Christian purge thy heart by the wholsome working Physâ—ck of Gods grace of self-love worldly lusts voluptuousness covetous proud filthy desires vain-glory vanity of mind folly caâ—nal securitie and then wholsome meat the food of blessed Angels will not accidentally prove as hurtful to thee as the carrion food of Devils 'T is a sweet truth Beleeveâ—s draw nigh Absque cruore domini nemo appropinquat Deo Hier. to God by the blood of Christ Ephes 2. 13. Without a bloody skreen God would be a consuming fire to every sinner for the least sin But what doth the impure unwashen heart coâ—nt of the blood of the Covenant but as an unholy thing Heb. 10. 29. when not used in a way of gracious cleansing but emboldning allowance of sinne A cleansed heart will neither prophane the blood spirit nor word of Christ SECT 3. 3. HElp is the fear of God It is a Soveraign remedy against all 3 The fear of God is a help against abuse of Grace Religio esse non potest ubi â—imor nullus Lact. filthâ—nesse of the flesh spirit
to be licentious Oh the sad liberty the impudent old man boldly takes Where the inward discipline of a strict eye is neglected and the judgings checks and lashings of the conscience are suspended be jealous to God of the bosom traytor to thy self lest God be offended the Gospel be abused and the soul be damnified CHAP. XVII Containing an Exhortation to long for a riddance from this sin BE much in longing O Christian for a perpetual deliverance from this sin some of this leaven 4 Be much in longing for a deliverance from this sin will infect the purest mass The strictest Christian off his watch is in som things loose The pure eyes of God see every impure secret glance The inward and outward eyes are sometimes carnally or spiritually adulterous or both The purest garments in the worlds dirty Lanes are spotted When divine Light shews Gospel abusing pollutions in gracious spirits how vile how loathsome are they Then wo is me I am a man of uncleane lips the loose messengers of a filthy heart O that I were rid of this filthy body of sin The captive exile longs for his enlargement the weary traveller for his Inne the storm-scar'd sea-sick Passenger for his Harbour and the afflicted Christian under his unkindnesses to Grace for a deliverance 'T is good when the wanton flesh wrongs covenant mercies to say of a deliverance from it as Jeremiah of the Jews repentance when shall it once be Jer. 13. 27. When shall it once be that impure lusts shall never wrong the kisses of Love They that have the first fruits of the Spirit should be stil longing and groaning for their eternal holy happy harvest Pure heart-longings should be like the Harts pantings The hunting trembling creature hath an enflamed appetite after refreshing water tempted soules are or should be longing after pure communion with the blessed God Ingenuous afflicting sense of corrupting the best things the smiles the compassions the love tokens the promises of God by the loose flesh should beger doleful complaints of present pollutions and imperfections I know beleever it troubles thy precious tender spirit when thou seest thy unkindnesses to thy dearest Friend the Lord Jesus Be longing and breathing after a purer heart As Sisera's Mother said VVhy tarry the wheeles of his chariot Judg. 5. 28. So in thy devout reâ—itements say why tarry the wholly prevailing motions to heavenly perfection Oh that they were like the Chariots of Aminadab When shall I see and never asperse again the face of my dear Lord with carnal indignities Love longs for its beloved There is much grace in much and sorrowfull longing for more CHAP. XVIII Containing an Exhortation to Joy in the Hope of Glory 5. OE much upright Christian in the hope of glory 5 Be much upright in the hope of glory The Gospel eternal rewards of the next life wil be eternal security against the wrongs of grace Glory wil not admit throughout eternity the least imaginable minute of under-prizing of idle contemplating of dis-affecting precious grace it and its Author it and its Mediator it and its Messenger it and its golden Cisterns that conveighed it shall have their high account It shall have no obstructive creatures whorish lusts wily devils to wrong it It shall have no glut in its glorious exercise It s use shall be the Whetssone of use It s delight shall set a keen edge upon the Spirit still to delight in it It shall never be made an Advocate to speak for the least sinne You spiritual sonnes and daughters of Zion did the hope of Babylons Captives in the civil graves of their bondage rejoice them that they should arise and come with singing to Zion be you ever sipping through Gospel faith and hope out of the cup of everlasting consolation that though at the present you are captives of your loose flesh yet you shall with everlasting joy come to your heavenly Zion CHAP. XVIII Containing perswasive Motives to take heed that the Grace of God be not abused To stir us up to the holy practise of the forementioned Directions and Exhortations it will not I hope be impertinent to lay down some pressing Considerations that may spur our dull lazy spirits to the vigorous promoting of this great duty Exalting the Grace of God and shunning this eminent and frequent sin The wrong of his Grace These following things well digested pondered and fixed on our spirits may urge us profitably As SECT 1. 1. COnsideration The Titles given to Holy Professors in sacred Consider 1. The titles given to holy professors should excite us not to abuse Gods grace Writ should excite to use all means not to abuse Gods grace They are stiled Gods peculiar treasure Psal 135. 4. His Jewels Mal. 3. 17. Shall their worthless hearts drossie lives speak them barren commons wildernesses pebbles dunghils They are Gods Tabernacle Temple where he placeth his name Lev. 26. 11 12. and shall they that should bear it up to shine gloriously in the world darken it blaspheme it prophâ—ne it Amos 2. 7. They are the dearly beloved of his soul Jer. 12. 7. and shall their loose Apostasies provoke him that his soul should have no pleasure in them Heb. 10. 38. They are the children of the Kingdom Mat. 8. 12. and shall they carry themselves like such â—ebellious children and subjects as to provoke their angry â—â—ofessed King the Lord Jesus to cast them out They are Gods vineyard planted to bring forth sweet and ripe grapes Is 5. shall they answer Gods care and cost by the sowre grapes of ungodliness and unrighteousness They are a royal Priesthood and shall they live base abject lives 1 Pet. 2. 9. They are stiled the kingdom of Heaven Mal. 13. 47. whose conversation should be in heaven Phil. 3. 20. and shall they be worldlings in heart and life They are Christs garden Can. 8. 13. shal they be overrun with rank weeds They are The Spouse of Christ Can. 4. 11. and after Espousals to him shal they run a whoring from him Ps 73. 27. and cleave to strange loves They are Labourers Mat. 20. 1. And shal they stand idle all the day of grace Mat. 20 6. They are Christians Act. 11. 26. And shal they dishonour Christ And the Christian Name by unchristian principles and practises Sâ—CT 2. 2. COnsideration The honour of Christian Liberty civil freemen 2. The Consideration of Christian Liberty should prevent the Abuse of grace are chary of their Liberties spirituall ones must be and make their dear bought Liberty a plea to duty not a cloake of maliciousnesse being fâ—ee from the guilt and reign of sin they are De Juâ—e the servants of Righteousnesse Rom. 6. 18. â—nd as the pâ—ofessed servants of Righteousnesse they are free from the dominion of sin They are Christs freemen to do Gods worke and seâ—ve him not their Lusts under Christs Livery what honour hath liberty from the curse rigor damnation of the Law as a