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
after saith he Was ever man thankful to the Gods that he was a good man He may be indeed that he was Rich Honored Healthy It seems they called Jupiter Optimum Maximum the greatest and best not because he makes just temperate wise but safe honored and wealthy No wonder then if Augustine called the virtues of the Heathens Glittering sins Rivius The vain shadows of virtues and Lactantius The Images of virtues All which speaks morality yea the whole Body of virtuous Paganism without God and Christ but as a Body without an head Dives quod Honoratus quod Incolumis Cicero Splendida peccata Aug. Vmbrae Rivius Imagines virtutum Lactan. Further as the better sort of Heathens were witnesses against the scandalous and profane whose yet moral Eminencies were too low and weak ladders to climb up to their Blessed Making Summum Bonum and its adjunct Perpetuity So in the evil times of Licentious Christians God hath been wont to enter in warnings and protests by his servants against them In this time saith Luther There is no discipline at all no Justice Hoc tempore nulla amplius disciplina nulla Justitia c. Luth. in Gen. Multi bodie doctrina evan gâ—lii abutuÌ„tur interim sibi ipsis blandiuntur c. Dicunt de Duce Georgio potuit in ultimo vitae articulo converti Antinomi contemnunt benedictionem suam Ecclesiam c. no modesty among men We cry we urge we are instant in season and out of season but the Magistrate winks at sin So many now adays saith he abuse the Doctrine of the Gospel and in the mean time flatter themselves though I live in my sins and am wicked I will repent at length 'T is said of Duke George He could be converted in the last Article of life So the Antinomists say They can be converted in their own time and so contemn their blessing The Church Baptism the Keys Remission Repentance Eternal life and receive the grace of God in vain Melancton though a man of a very milde Spirit thus hotly Execrandi suÌ„t Antinomi qui nolunt docere legem in Ecclesia fingunt omnes suos impetus esse motus spiritus sancti Haec deliramementa horrendi furores Diabolici Melanct. de bonis Oper. rebuked lawless Liberoines The Antinomians are to be accursed said he who will not teach the Law in the Church and fain all their Impulses to be the motions of the Spirit and will not be governed by the Law These dotages are horrible Diabolical Furies such as were of old of many Sects Zuinglius sighed out these words If we were called Satanists Si Satanici pro Christian is diceremur Nobile illud vere pretiosum Christi nomen tantâ cum infamia conspunnus perinde ac si instar Mercurii Vsurae Furti c. Deus ac Patronus sit Zuing de Intemerata virgine pag. 349. for Christians there were no need of other maners O calamity never enough to be deplored O inestimable misery We do with such infamy disgrace the noble and truly precious name of Christ as if like a Mercury he were the God and Patron of Usury Theft Rapine and Robbery Brentius thus rebuked the loose Gospellers of his Age There Quid confidas his quibus cares Brentius in c. 3. Matth. Quast Justificatis fide quidvis liceret Hemingius Opusc Ineo is so great a corruption of maners such fludious injustice that we give no occasion to our enemies to believe we trust in good works for how should you trust in what you have not Hemingius a Dane Divine observing the abuse of Justification thus writes 'T is an error of Ancient and Modern Libertines when they hear men are freely justified by anothers righteousnesse they teach carnal security as if the justified by faith many live as they list Musculus thus declaimed against visible licentiousness 'T is clearer then the Meridian light Unbridled men count nothing sin that Meridianâ luce clarius apud homines effiaenatos pro peccato nihil reputatur c. Vah quanta infamia pudendâ turpitudine notamur Musculus Dom. 1. Advent suits with their lusts The Devil doth not let loose the reins more on the necks of the Heathens Turks and Infidels than of Gospellers with what infamy and shameful turpitude are we branded our reproach is our enemies triumph Nicolaus Gallasias taxed the Anabaptists of his time that Sublimia spectare alieni esse à mundo spiritu regi videntur Nic. Gall. Annot. in Irenaeum pag. 358. they were like the Valentian Sect Various Arrogant Curious subtle in their error resembling them in despising others fained Holiness fair Speeches soaring aloft to high things seeming to be estranged from the World and governed by the Spirit Jacobus Andraeas faulted the debauched Germans The Word was preached among them with no Reformation Their life and Horrenda Epicurea bestialis vita c. Atque hoc universum genus ab illis Evangelicum dicitur Institutum Jaco Andraeas con 4. ad c. 21. Luk. conversation was Horrid Epicureal Bestial Christ was not so much blasphemed among Turks they were wanton in their most costly and foolish apparel and all this loose carriage was vailed under a Gospel cover Joannes Rivius a Saxon Divine in his Epistle to the Duke of Saxony thus complains As of old in the infancy of the Christian Church Christ sent his Apostles into the world to preach the Vt in primordio quondam exorientis Ecclesis c. Joannes Rivius Athenodorensis opera Theol. pag. 254. Gospel The Devil stirred up his Apostles under pretence of Christ and his Gospel who used Scripture testimony to corrupt the Purity of Doctrine So when Christ hath stirred up in this age pious Writers to restore the Doctrine of the Gospel The Devil hath stirred up Anabaptists and other Sectaries to defile the purity of restored truth under pretence of promoting the Gospel removing errors and restoring Orthodox Religion Thus the Prince of darkness is transformed into an Angel of light Joannes Spangeburgius thus blamed licentious Libertines that would be kept in no bonds after they saw they were set at liberty Postquam à vinculis Papatus se liberatos esse vident volunt esse liberi ab Evangelio praeceptis Dei. Joan. Spangeb in Narrar henes Dei from the chains of Popery they would be free and discharged from the Gospel and the commands of God Calvin called the Libertines of his time Evil spirits cloathed Omnium mortalium sceleratissimos Adversus Libertinos Calvinus with humane appearance of all mortals the most wicked In his Opuscula he hath written a sad and severe Tractate against Libertines Salvians words were sad What is the Assembly of Christians but a sink of sin Why do we flatter our selves with the Christian Quid est aliud caetus Christianorum quam sentina vitiorum Salv. de Gub. 91. Ideo plus sub religion is titulo Deum ludimus quia
is a property of true repentance p. 60. l. 19. f. by r. from p. 61. l. 37. f. Now r. How p. 63. l. 5. p. 233. l. 22. f. layes r. lyes p. 69. l. 18. p. 75. l. 14. after carrieth r. himself p. 77. l. 34. p. 82. l. 24. p. 84. l. 27. p. 87. l. 3. f. carrieth wickedly r. carrieth it self wickedly p. 98. l. 22. f. as followeth r. if followed p. 195. l. 33. f. fromally r. formally p. 150. in marg f. Maia r. Maria. p. 152. in marg f. carnē nostrā r. carne nostrâ p. 158. in marg f. n r. non f. obcemperat r. obtemperat p. 247. l. 22. before slight r. to p. 252. l. ult before wholly r. from a. p. 109. l. ult f. T is r. worst of all when a wicked life reigns p. 110. l. 1. f. He wel knows r. It 's well known p. 123. f. Sect. 11. r. 15. p. 126. f. Sect. 12. r. 16. and so correct the rest in order p. 255. Sect. 1. in marg f. unregenerate r. regenerate p. 182. in marg f. damis r. damnis p. 237. in marg f. nuderi r. nudari The Abuse of Grace Jude Epist Ver. IV. Turning the grace of God into lasciviousnesse CHAP I. Containing the coherence of the words THE Doctrine of the Gospell Coherence a Cabinet of precious Jewells the word of Truth Holinesse and Salvation from its precious excellency calls for love and carefull custodie It fares with it as with rich treasures in hazard of losse and abuse The Apostle Jude had written to converted Christians the preserved and called in Jesus Christ v. 1. about glorious eternall salvation common to the whole houshold of faith that v. 1 they would bee faithfull and zealous keepers of this sacred depositum the word of life and not suffer the saving records of the Gospell to be wrested from them but contend earnestly for the faith v. 3. as men doe for their naturall and civill rights Good reason they should give proofe of their vigilant zeal and stedfastnesse v. 3. in the truth for it was with them as with a ship fraught with silver silkes and other precious things Their heavenly riches was in jeopardy of false fingers Certaine men rotten-hearted Professors of the Christian name crept into their assemblies unawares v. 4. ordained or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten or deciphered to so wicked a frame of heart and life as would bring them under certain Condemnation They were ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Saviour Jesus Christ As when cut-purses creepe and crowd into assemblies there is neede to looke to ones watch and money so privy invaders and abusers of the precious and swing reports of the Gospell call for heedfullnes Turning the Grace of God c. The words are a part of the sad description of some antient Apostate Christians the sectmasters and Schollers in pernicious error and libertinisme no better then reall blasphemers though their tongues were gilt over with the golden language of Gospell Grace as if they would have the leave of God to doe the worke of the Devill they palliated their sin under grace as if they would make their wickednesse sacred the holy Gospell and the righteous blessed God patrons of licenciousness a sad copy of defiance against the majestie of heaven drawne of old by the first Arch deceiver and Hypocriticall lusts too skilfully commonly Simon docebat Turpitudinem indifferenter utendi faeminis and scandalously written-after by the wanton loose Gospellers of the present age These Seducers were the Nicolaitans saith Illyricus an unclean generation Such was Simon who taught communitie of women and the Gnostickes who pretending to an eminent and superlative measure of divine knowledge yet were beastly wantons using all uncleannesse as the fruit of Gods grace and declaring that all holy and righteous courses were at an end by the preaching of the grace of God were therefore called and accounted a dirty miry sect These and such as these turned the grace of God into wantonness CHAP. II. Containing the explanation of the words Deduction of a doctrine with the method of handling of it THREE words opened will give the cleare sence of the Apostle in the Text. Turning Grace Lasciviousness 1. Turning The word imports Transplacing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turning Transporting taking things from their due situation to a wrong place so Turning intends the transplacing and perverting of grace from the place God had set it into the place lust and the Divell would set it transferring it from Gods end to the sinners as if by a monstrous displacing and deformed error of nature the pure Christall eye were set on the dirty feet the Dungcart were followed and served by Nobles in Scarlet a cleane sumptuous perfumed chamber should be debased unto the impure office of a vessel wherein there is no pleasure 2. Grace By it one understands the Law of Grace the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Grace Gospell state Another understands Christian Religion a Third the Doctrine of the Grace of God We may also understand Gods love and the choise tokens of it Christ his Graces and Spirit The word Grace comprehends all Gods favour his especiall love tokens his Gospell the great Epistle to his beloved All this grace by the concurrent wickednes of Satan and the flesh is displaced perverted and abused 3. Lasciviousnes The word is translated Vncleannesse The 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lasciviousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparet intelligi obscenitatem in dictis et factis Grot Gerhard in loc Suidas Jun. Selege oppidum propter libidines infamossimume Lorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siriack interpreter hath rendred it Faetorem Stench or stinking It is joyned with the word uncleannesse The works of the flesh are manifest Vncleannesse Lasciviousnes Gal. 5. 19. Obscene words and actions are understood and by consequence their impure fountain whence they flow The word compriseth all kind of obscenitie and lust Some affirme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie between Galatia and Cappadocia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Intensive Enlarging the sence and Selege a Towne most infamous for Lust The word also is translated wantonness Let us not walke in wantonnesses The terme is Plurall Wantonnesses Rom. 13. 13. In it 's full and comprehensive meaning it imports all loose prophane abuse in heart and life of Gods grace and is extensive to all licentiousnesse in sin in all the filthines of flesh and Spirit from the highest to the lowest unpurged defilement The summe is These monsters of men unworthy the name of Christians the Reproach of the Gospell doe transfer the grace of God in his favour spirit graces and doctrine of his blessed Gospell from the high end God intended it of holynes and righteousnesse into
a wanton loosenesse and daring licentiousnes in sin This being done in the times and places amongst the persons of Gospell light that owne the name of Christian The Doctrine will be hat In Gospell times the Grace of God hath such high abuse as to Doctrine be turned into wantonnesse In handling this sad truth I shall enquire into six things Method of handling the Doctrine 1. What are the kinds of Turning Gods Grace into wantonness 2. When it is Turned into Wantonness 3. Why it is Turned into wantonnesse 4. How great is the sin thereof and 5ly What is the Punishment God usually followes this sin withall 6ly and lastly What improvement we may make of it by some usefull Application CHAP. III. Shewing in how many ways or kinds the Grace of God may be Turned into Wantonnesse 1. PREDESTINATING grace is Turned 1. Predestinating grace is turned into wantonnesse into Wantonness It is a wrested Conclusion from this glorious principle God hath chosen me to life therefore though I live as I list I shall be saved A bastard inference and practise that this chast truth never begat The Contrary deduction flowes from the grace of Election As the Elect of God holy not loose Col. 3. 12. He hath chosen us to salvation through sanctification of the spirit 2. Thes 2. 13. through it as a part of our salvation execution of Gods decree ornament of the saving Gospell fitnes for eternall life not through the filthines of flesh and spirit as if wickedness were the way to happines and God had from Eternity designed an everlasting rest to the industrious services of the Devill He hath chosen us in him that we should be holy Ephes 1. 4. That Holynesse which lay hid in the womb of Gods eternal purpose is infallibly brought forth in time in all vessels of honour The Apostle inferred Sobriety Faith and Hope in the children of Gospel light from Gods appointments not a loose sleeping in sinne Let us be sober c. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 1 Thes 5. 9. God hath not appointed us the Word nor put us or set or placed us in a state of avenging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath but gracious salvation He puts us in this blessed estate by predestinating calling drawing regenerating and justifying not by a fearlesse carelesse living and dying in reigning sin Musculus well taxeth this abuse The contempt of Gods Non dicas nihil periâ—uli quomodocunque vivam contemptus gratiae Dei iram illius gravissimam reddit Muscul Absit ut peccem in gratiam et voluntatem dei ac peream potius accommodabo me gratiae illius ut salver Geram me sicut homini convenit non ethnico sed christiano Muscul Annon ejusmodi verba dementis Muscul grace incurrs his heaviest wrath Wherefore say not There is no danger however I live God hath put me into a state of salvation his positive decree is firme I cannot be damned I shall be saved Rather say Farre be it that I should sinne against Gods gracious purposes and perish rather I will a commodate my self unto his gracious will and be saved He hath designed me for this would have me be a Christian therefore I must live the gracious life of a Christian not the infamous of an Heathen Hoâ— irrationall and ungodly is the inference of wickednesse from Gods pure purposes If a sick patient should say under mortall diseases It matters not what I doe I will eat and drink and doe what I list my Physician hath not appointed me to death but recovery Would you not think him a mad man and self-destroyer O impure disputer against the holy purposes of God it will appeare to be thy folly and madnesse because God thou thinkest hath not appointed thee to Hell but Heaven to live as a vessel of wrath and yet hope to be saved when the direct way to the North leads to the South shalt thou goe to glory in the way of Gods reproach the contempt of Christ and thine own damnation Gods gracious promises and decrees tune with each other As he never promised so he never purposed eternall salvation to an unregenerate heart and a loose life His Predeterminations to a blessed end involve suitable meanes As he never intended man should live by poyson but by bread so it is absolutely distant from the thoughts of his heart that a man should live to God and with God for ever by an indulgence to the flesh in its lusts and affections sensualities and Vides nautaruÌ„ ministeri is opus fuisse ut divina promissio adimpleretur Granaten delights God appointed Paul and his company to escape shipwracke but it was by swimming on boards and broken peeces of the ship Act. 27. 24. Thus God hath appointed some to escape the wrath to come but it is by faith and mortification getting on the planck of repentance swimming through by the strength of Christ not drowning in the sea of the world God appointed Noah to salvation from the worlds deluge but it was by getting into the Arke A Loose heart and life is no accommodation to execution of predestinating grace but opposition The eternall Predestinatio Dei multis est Cauta standi nemini causa labendi Aug. de Predestinatione Sanctorum saving discriminating Counsels of God are to many the cause of their standing to noâ— chosen vessell the cause of their falling The doctrine of absolute and free election rightly understood powerfully revealed in the evidences of grace well used hinders no vessell of glory but helps him to heaven They that can without any Scripture warrant any choise worke of the spirit easily and presumptuously write their names in the book of life and as the Israelites wantonly played about their golden Idol so in a lascivious mirth are loose flesh-pleasers and feast their Corruptions will have a dreadfull demonstration after death in judgment and to eternitie that their names were written in the black book of death not the white of life The most holy and righteous Judge of the world will never say Come yee blessed eternally prepared by a free choise to an heavenly kingdome to those that lived and died in their indulged cursed natures and lives but to those select happy ones whose hearts were gloriously transformed and conversation really fashioned after the Gospell pattern O the sad confutation of them that build prophane libertinisme on this firme and pure foundation Predestinating grace their pretended interest in it and pleasing conceits of it will vanish like a golden dreame They will not rise as Elect but reprobate The Lord will say with hottest indignation against unreformed Carnall Gospellers Goe yee cursed workers of iniquitie Sect. 2. 2. SParing Grace is turned into Wantonnesse It was Gods 2 Sparing grace is turned into wantonnesse complaint of the house of Israel They despised my judgements and walked not in my statutes
tempora quasi damnationis tempora timeamus Greg. Mor. l. 17. c. 3. Quanto vita nostra est longier tantoculpa nostra fit numerosior gravior c. Otho Casmannus Innocence but without Book After 400 years suffering the seed of the Amorites to oppress Gods Israel Gen. 15. 13. black doom-day put a period to their Prosperities and Persecutions A long lived Libertine under the days of Grace hath more reason to fear his approaching destruction then salvation The Counsel of an ancient is wholsome well were it if accustomed slighters of Gods grace would lay it to heart it would fire them out of their perilous security It is necessary said he that we fear and tremble lest the prolonged times of Gods mercy do prove the times of our damnation It is the lamentation of a serious modern Writer The longer we live the more numerous is the account and the more heavy the weight of sin Hence when the just Judge comes he will turn the indulged times of mercy into an eternity of wrath and penalty SECT 4. 4. THe whole time of Grace is turned into Wantonnesse 4. The whole time of grace is turned into wantonness not onely sparing and long-suffering Grace but all the daies of Grace even to their late dying periods are also abused Backsliding is perpetuall The most under Gospel times refuse to return Ier. 8. 5. The Lord questions in his Word O Ierusalem how long shall vain thoughts lodge in thee Jer. 4. 14. Wilt thou not he made clean when shall it once be c. 13. 27. How long ye simple ones will ye love simplicity and the scorners delight in their scorning and fools hate knowledge Prov. 1. 22. How long The answer is not more sad then true for ever Should the loose persons of unconverted hearts and unreformed lives not bettered under a threescore years convincing and awakening Ministry and the frequent woings of the Holy Ghost be left to themselves should they live an eternity on earth they would still wrong the grace of God There is a Countrey phrase To while away the time O how many do while away precious time most do the works of darkness while Gospel light shines round about them yea in their mindes they cannot deny and yet they defame the glory of it While Christ knocks at the doors of their souls for entrance the Divel is bid welcome while the Spirit crys Repent repent the flesh wallows in the pollutions of the World while he passionatly solicits and perswades to accept of salvation upon salvations tearms the pathes of damnation are still troden in The hardened house of Israel will die While God is tendred as an everlasting portion the world is violently pursued while the pilgrimage delights of the spirit and the Heavenly Countrey Pleasures of Gods right hand are held forth to unregenerate mindes foolish souls hunt after the pleasures of sin and vanishing Creature delights While precious seasons to sue out a pardon are granted out for sins past more Treasons and Rebellions are heaped up against God while this vanishing life is proposed as a probation for Eternity lying vanities are skilfully and uncessantly pursued Five things will load this ause 1. Time one of the most precious things in the world is abused 1. Time is abused Nil pretiosius tempore heu nil hodie vilius invenitur Bernard Nothing says Bernard is more precious then it and alass nothing now a days is more slighted and vilified It is made the numbring measure of unholy and unrighteous motions but very rarely of heavenly conversation the thriving opportunity of Satans Kingdom but rarely as to the multitude of Christs The preciousness of time industriously heavenly as well as earthly merchants will tell you The worth of time an enraging afflicted Conscience on a death bed will tell you that breathed out lamentable crys Call time again call time again The excellency Veniet tempus quo vel unam horam ad resipiscendum redimere mirum quantum optabimus Otho Casmannus of time most awakened loose departing souls will tell you who will abound in fervent wishes to admiration that they might redeem but one hour to repent The dignity of time the damned in hell were they among us would tell us That had they a world they would give it to escape their torments they feel and shall endure for ever and to be in a state of Grace of Salvation The glory of time the glorified in heaven would tell us were they suffered to acquaint us with their unspeakable Joys Eternity it self will be little enough to bless God they have not lost their time but obtained salvation in the days of Grace It will ravish their hearts when as one phraseth it they shall think within themselves O blessed moment of Grace O happy days of Conversion O choicely spent time in holy mournings O beatum momentum gratiae and obedience O rarely improved time to be the shining witnesses of God against the wicked world O Heavenlized time in communion with God that contemned the world O 2. The possibility of escaping eternal misery is abused Quomodo eos pudebit pigebitque qui videbunt se opportuno tempore gratiae impenso potuisse in vita sua acerbam illam horribilem lamentabilem aeternitatem evadere the wise use of time that hath laid up treasures in Heaven and fitted espoused souls for the joyous eternal imbracements of their heavenly Bridegroom 2. The possibilities of escaping eternal misery and obtaining everlasting life are abused when the whole provisional space of preventing the wrath to come of preparing for glory in the foolish pursuit of the worlds shadows is lost when loose Prodigals of the time of Grace are impossibilitated to have a moment more What shame and grief will surprise them when they shall consider their secure neglect of the Jewel of time and the force of Eternity prevailing thoughts when set home on the conscience to make the profuse lavishers of the golden seasons of Grace the most thrifty Husbands How stinging will this sad conviction be if the opportune time of Grace were well managed they might have escaped that bitter horrible and lamentable Eternity wherein they are plunged and safely arrive to the Port of everlasting rest These things were once possible now they are not O sinners fear and tremble your sporting with sin your indignities and injuries put upon the grace of God doth exceedingly slight and despise your saving possibilities while the mouth of the bottomless pit is not shut upon you do no more disparage but honor your Gospel-seasons of Grace if you crucifie the Son of God and still despise the Spirit of Grace either laugh at or delay the necessary change of your hearts and lives be assured the next minute after your death you shall see a dreadful fixed unalterable gulf before your eyes that as the Saints in glory cannot come to your Hell so it will appear everlastingly impossible
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
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
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
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
dream of Perfection but in some things or others hath abused the grace of God Do not all of us almost said Luther live in the most filthy abuse of Gods gifts We cannot know the strictness of the Law of God and Gospel-rules and our own loose unconformity but we have cause to say guilty and to cry mightily to God Spare us O Lord. And now whoever thou aot that readest the ensuing Treatise I beseech thee lay to heart this great sin branded in this Book with all its aggravating circumstances of Abusing the Grace of God Let thy whole life and conversation evidence thy walking in the spirit thy self-abhorrency and universal hatred of sin that with David every false way thou utterly abhorrest The design I drive my conscience bearing me witnesse is to advance Grace in my own and others hearts and lives and to prevent the abuse of it Let not any of us abuse Grace like Spiders sucking poyson out of so sweet an hearb which then we doe apparently when we turn the Grace of God into wantonness If by these Meditations God may have glory and the Reader any spiritual benefit I shall abundantly rejoice that I have any way contributed my Mite towards assistance of such as walk in the narrow way to life Lastly I earnestly beg thy prayers that I may be faithful in my Ministry valiant for the truth against all gainsayers and instrumental to winne many souls unto righteousnesse And so good Reader I commend these my endeavours to the blessing of God and commit thee to Gods Gracious Providence and remain From my study in Edmundsbury in Suffolk March 18. 1658. Thy helper in the narrow way to Life Nicholas Claget The Contents of the Chapters Jude v. 4. TUrning the Grace of God into lasciviousness pag. 1 CHAP. 1. Containing the coherence of the words p. 1 CHAP. 2. Containing the Explanation of the words Deduction of the Doctrin with the Method of handling it p. 3 CHAP. 3. Shewing in how many waies or kinds the grace of God may be turned into wantonness p. 4. Sect. 1. Predestinating grace is turned into wantonness 5 2. Sparing grace is turned into wantonnesse 7 3. Long-suffering grace is turned into wantonness 8 4. The whole time of grace is turned into wantonness 10 5. The inviting offers of Grace are turned into wantonness 15 6. The means of grace are turned into wantonness 24 7. The examples of grace are turned into wantonness 34 8. Reconciling grace is turned into wantonness 37 9. Adopting grace is turned into wantonness 38 10. Freeing grace is turned into wantonness 47 11. Pardoning grace is turned into wantonness 50 12. The grace of imputed righteousness is turned into wantonness 55 13. Gloryfying grace is turned into wantonness 61 CHAP. 4. Shewing when the grace of God is turned into wantonness 69 Sect. 1. The Grace of God is turned into wantonness in reference to sin four waies 69 2. The grace of God is turned into wantonness when the heart is fearless of sin 70 3. The grace of God is turned into wantonness when the heart is sorrowless for sin 71 4. The grace of God is turned into wantonness when the heart is powerless over sin 71 5. The grace of God is turned into wantonness when the sinner carries loosly as to God in 4. particulars 75 6. The grace of God is turned into wantonness when the heart carries wickedly as to Christ in 3. things 77 7. When the heart carrieth wickedly as to the Law of God Doctrinally and Practically 82 8. The grace of God is turned into wantonness when as it carrieth wickedly as to the Gospel of Christ 84 9. The grace of God is turned into wantonness when as the heart carrieth it wickedly as to the creatures 87 CHAP. 5. Wherein are set down the causes why the grace of God is turned into wantonness 89 Sect. 1. Want of knowing the work and abuse of grace 90 2. Want of Faith to beleeve the signal darger of sin causeth abâ—se of grace 91 3. Want of heat intention and livelyness in Religion causeth abuse of grace 91 4. Want of receiving of the truth in love is an advantage to turn a Libertine 93 5. Want of laying to heart Gospel-threatnings causeth abuse of grace 95 6. Want of grace changing and affecting the heart causeth abuse of grace 96 7. Want of the upright and genuine use of grace causeth abuse of grace 97 8. Want of sound conviction of the mischief of original corruption is a cause of turning the grace of God into wantonness 98 9. Want of considering the streight way to life causeth the abuse of grace 101 10. Error in 5. particulars causeth the abuse of grace 103 11. The error of sufficient attainments in Religion causeth the abuse of grace 104 12. A gross error to the abuse of grace that what pleaseth the loose sinner pleaseth God 107 13. Another error that abuseth grace is that false evidences are true 107 14. The error of abusive interpretation of Scripture hath produced the abuse of grace 113 15. The grace of God is abused by Presumption 123 16. Presumption of interest in the Promises causeth abuse of grace 126 17. The presumption of setting Death and Judgement at a far distance causeth the abuse of grace 129 18. The presumption of time enough to repent causeth the abuse of grace 131 19. Temptation causeth the abuse of grace in 4. particulars 134 20. Evill company is a temptation to wrong the grace of God 137 21. Scandalous sins of the godly are temptations to abuse grace 139 22. Divisions and contentious about Christian Religion cause abuse of grace 144 CHAP. 6. Shewing wherein the greatness of this sin appears 143 Sect. 1. It a sin of a more than ordinary prophaness 153 2. It is an hypocritical sin 154 3. It is an ungrateful sin 155 4. Abuse of grace is a sin against experience 156 5. Abuse of grace is a sin destructive to true faith 158 6. Abuse of grace is opposite to the power of godliness 158 7. Abuse of grace is a reproaching sin 159 8. Abuse of grace brings daily loss to the soul 160 9. Abuse of grace is a despising sin 161 10. Abuse of grace is a revoâ—tâ—ng sin 162 11. Abuse of grace is an unexcusable sin 165 12. Abuse of grace is an heathenish sin 165 13. Abuse of grace is an universal sin 167 14. Abuse of grace is an unchurching sin 168 CHAP. 7. Wherein are set forth the punishments of this great sin abusing Gods grace 171 1. It is a great judgement to be given up to carnal lusts 171 2. Spiritual blindâ—ess is a judgement inflicted on those who pervert the grace of God 174 3. Hardness is a â—udgement inflicted upon such as abuse the grace of God 175 4. Incurableness in sin is a judgement against those who abuse the grace of God 177 5. Prophaning of Gods grace will bring a terrible judgement at the last day 178 6. The hottest room in
them as the Pues you sit in and as walls and rocks The despising of wholsome heavenly instructions no lesse then the despising of the Lord Jesus Luk. 10. 16 is that which makes honest godly Ministers to set down with mourning and tears in their closer addresses to God that their hearers will not be converted saved and have eternal life Act. 13. 46. and Phil. 3. 8. 6. You will be unexcusable when you shall see the offers 6. Men will be inexcusable when they see offers of Grace at an everlasting distance from them and hopes of Grace at an everlasting distance from you How will paleness sit on your faces when you are before a dreadful Bar what trembling will surprise your hearts when conscience shall terribly inform you that the Lords Messengers in earnest desires and longings for your happiness in zeal love and tears offered you for Christs sake to embrace the Heavenly Treasures of the saving Covenant and you would not or soon stifled your Convictions lost your good resolutions and affections you secured the world and that great Idol flesh pleasing but not Eternity you can easily slight it may be jeer the Minister but remember you will be enforced to call to minde his passionate woings for Jesus and that your blood would be upon you that you would be your own destroyers if you disallowed and abhorred Christ if you knew not God and obeyed not his Gospel At such and such times in hearing and reading the Word in heart-searching godly Books the Spirit of Jesus held forth before you a Feasable Justified Adopted Sanctified and Glorified Estate and you liked not Christs conditions to fit you for and obtain Eternal Glory How have you abused Christ and his Gospel-Ministry when you were told his yoke was easie by Divine Power Did not you look upon the Preacher exhorting the duties of Religion as a proposer of intolerable and too severe tasks as if the glorious patern of Wisdom Righteousness and Sweetness should tyrannize over men and bid men be his servants to their loss and the Devil and the World could make more gainful honorable and comfortable bargains 7. You shall have no cause to blame the pure Justice of the 7. There will be no cause of blaming Gods Justice angry Lamb the Judge of the World if when you shall cry Lord Lord he be as deaf at your dreadful crys as you were at his calls if he know you not to save you when you knew him not to serve him This will justifie the direful last Sentence Go ye cursed and clear your eternal stripes from cruelty when you have wilfully abused the infinite love of the Son of God Grace was offered you but you would not be healed nor reformed you have destroyed your selves 'T is Divine Justice that the wickedness of the wicked in due penalty should be upon him Ezek. 18. 20. Wicked Gospellers even put fury into a gracious God and necessitate him to gain the reputation of his Holiness out of their damnation It becomes the natural Justice of his Majesty to be the Avenger who is not the Author of wilful unbelief The holy One of Israel is provoked Isa 1. 4. The holiness of God is read in the Characters of those Temporal Spiritual and Eternal Judgements which he executes on the impenitent World It s just the heaviest of punishments should be the vindications of Gods Dishonors by the affronts of his Grace upon a threefold account 1. The ungrateful and voluntary high indignities that vain 1. Vain loose people put voluntary indignities upon Gods Grace Suadet terret hortatur excitat monet Clem. Alex. Ad Gentes loose hearts and lives put upon Gods Grace Wisdom hath sent out her maidens to invite sinners to be Saints Prov. 9. 3 4. and sit down at its heavenly Table v. 5. of all sufficient satisfying saving provisions comes with Perswasions Comminations Admonitions to accept the Call but the loose guests either come not at all or unprepared surfeit on good food turn it into ill humors The offended King of Heaven hath sent out his Heralds of Arms to proclaim Peace and Mercy on most righteous tearms but stout rebels will not resign up their hearts to Christ but keep them strongly garrison'd for Lust and the Devil and this is the success the Calls of Gods Grace meet withal Satan and Christ knock at the soul for entrance It is opened to Satan and locked to Christ Shall obstinate unprofitable hearers blame God under their everlasting smart when they have not so much despised their Ministers as Jesus Christ Shall loose unreformed Children that despised their godly wooing and warning Parents cry out of unjustice under eternal wrath when they did not so much abuse their holy Invitations as Gods It was his Qui mihi monitus muliebres tui erant Aug. Conf. l. 2. spirit that made by Religious Fathers and Mothers gracious proffers to gainsaying Children Conscience will give in testimony on Gods side that he graciously called froward wilful sinners that they might be pardoned not abide under condemnation they Libertatem pollicetur vos aufugitis in servitutem might be Saints not remain sinners they might be free not continue Captives obtain a blessing not lie under the curse and be saved in mortifying the deeds of the Body and not be ruined by cruel mercy and Indulgences to corrupt nature the worst of enemies 2. The bold abuses of heavenly inviting offers though God 2. The bold abuse of heavenly inviting offers hath complained of this long before in his holy Word and urged such injurious dealing as a most just Apology of his severest vengeance I have called and ye refused I have stretched out my hand and no man regarded Prov. 1. 4. Therefore when your fear cometh as desolation and your destruction as a whirl-wind when distress and anguish cometh upon you I will be even with you you shall call upon me but I will not answer seek me but not finde me v. 27 28. All the day long have I stretched out mine hand to again-saying people Isa 62. 5. Therefore the Lord Christ threatned these unbelieving Jews that the Christ and the Grace they rejected should be offered to better entertainers He would have a Church among the Gentiles the Kingdom of God should be taken from them and given to a nation bringing forth the fruits thereof Matth. 21. 42 43. I said you shall die in your sins for if ye believe not that I am he ye shall die in your sins John 8. 24. He that believes not in the Son shall not see life but the wrath of God abides on him Iohn 3. 36. How justly do the Wrongings of Gods grace bring endless misery when the Lord hath often complained of it before hand in the Scriptures cautioned us to fear and tremble lest we forsake our own mercies Jonah 2. 8. Threatning this abuse with eternal death 3. The Lord hath already acquainted us in his Word
leaves to cover her uncleannesse Prov. 7. 14. Prayers in the morning and evening cold and barren cannot palliate the licentious wickednesse that is between them They may now quiet and stop the mouth of Conscience they cannot in the other world It is the high dishonour of the meanes of grace when they are but names not powers when in attendances on them there is but the colour not the heat of Christianity A painted gilded Christian abuseth the Ordinances when he is dead under them hath no life nor heat by them he borrows from them a Sheeps-skin when he is but a goat when it is seen that heavenly meanes mend not hellish hearts and lives the seeming is Saint-like but the conversation Devillish This undoes two soules at once The sin shrowding pretender to Religion and the prophane blasphemer of the means of Grace Both of them perish as mock-gods the one because hee hath hypocritically used the meanes the other because he hath blasphemously railed at the means 6. When they are used in vain when there is no health by 6 When the meanes are used in vain Gods physick no conversion and reformation by Gods Word In the course of the Ministry there is cunning and labouring in vain The heavenly frequent fiegers of the Ordinances are raised from the Devils garrisons re infecta Sathans strong holds are kept undemolished 2 Cor. The reall kingdome of Sathan is in the appearing kingdom of Christ Under Gospel-ordinances men are worse and worse this is a prophane disparagement to the Ordinances of Christ an unpleasing spectacle to the holy God and his Angels the Spirits grief aggravation of sin and treasuring up of wrath 7. When they are totally neglected Not onely one but all 7 When the meanes are totally neglected the means of life and salvation are carelesly slighted unworthily vilified as if God Christ the Spirit Grace Heaven Hell were not worth the thinking of such contempt is cast on the golden cisterns of Grace There are too many who proclaime their opposition to the God of Heaven and the method of salvation who are so far from the power that they abhorre the very form of godlynesse so little care for service to Christ that they detest the badges of his government These constantly prophane the Sabboth are never found on their knees seeking God hear no Sermons from year to year care not for Sacraments have no good family education are hardened by their afflictions deride holy examples these are in Sathans full possession take the liberty of the times to be ignorant and as to the Ordinances of Christ quiet and resolved Libertines Be you intreated that have seen the power and beauty and glory of God in his Sanctuary and that have had the waters of life running into your thirsty soules through the precious pipes of divine Ordinances that really value them above the world stir up those compassionate bowels that the divine nature hath begotten in you and if your counsels to Christianize these Heathens will not prevaile pray and weep them into possibilities of salvation by attendance on the means of grace Secondly The Evil of abusing the means of Grace laid to heart might be some remedy to sin 1. This is a wrong to God that appointed them Man cannot bear the violation of his houshold orders and will God bear it if so the Laws of his family should be contemned 2. They wrong the Spirit that acts in them either by turning their backs upon him when he usually affords his presence in Gods wayes or by resisting his gracious impulses his sweet whispers his terrible representations of an accursed lost sinner out of Christ Acts 7. 51. Either they will not hear his inspeakings or disregard them both despise the Spirit of Grace 3. They please the Devil who hath either way gracelesse soules in his possession either by not using the means at all or in vain Such abusers of saving means are an unpleasing spectacle to the holy Angels enemies to God grieve the Spirit and are the Devils triumph Consider Thirdly What are those means of grace that are turned into wantonnesse They are 1. The holy Scriptures In them alone eternal life is to be 1 The holy Scriptures are turned into Wantonness found Joh. 5. 39. They are stiled the word of Grace Act. 20. 32. Their abuse is in their disuse when either they that may have Bibles have none or if they have them they suffer them to contract dust on their shelves laying them by as useless are seldome or never read or in their ill use when they are read without reverence diligence observance or any resolves or good desires and affections to follow the teachings of the Spirit without understanding esteem remembrance laying up and laying out these heavenly treasures in righteousnesse and holynesse Again in their ill use when they are wrested to errours heresies looseness covetousness unrighteousness When Scripture is urged against Scripture and the inspirations of the Holy Ghost are urged against themselves Such scripture deprayers are their own destroyers 2 Pet. 3. 16. 2 The Ministry of the Gospel is when the Call Person and Messages of Ministers are abused 2. The Ministry of the Gospel is an abused means when both their person calls and messages are uniustly despised are accounted as offscouring are disenabled from doing good to scoffing and malicious persons who either will not hear them or with scornfull prejudices amounting to no lesse wickedness in interpretation than despising the Lord Jesus and calling upon insolent contemners irremediless wrath 3 Sermons are means abused Vacuitatem timoris Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur nausea verbi divini contemptus lacrarum concionum Qurt sunt qui sacras conciones absque secaritatis soporc attente intelligenter fructuose audjunt Ah quam fastidiose etiam optimae conciones capiuntur 3. Sermons are abused means and they never are so but when they are the sad fruits and products of hearts void of Gods fear and without repentance No wonder if the divine word be loathed and holy Sermons be contemned when fearless shameless and faithless hearts have slight thoughts of them and care little for them as if they were but scare-crows for children very fables when sound heavenly messages are either not heard at all or not attentively not reverently not understandingly not wisely not fervently not frequently not perseveringly not fruitfully not resigningly giving up the judgement to be captivated to the obedience of faith the heart and life to the power of godlyness but are heard with a contrary corrupt frame of heart then is a means of grace abused 4. Sacraments are abused means when the supernatural grace 4 Sacraments are meanes abused they signifie is not sought for regarded nor obtained Their holy eternall obligations to sound faith and heavenly conversation who considers As the Jews prophaned their Sacraments loose Christians doe theirs Those rested on the Circumcision of the flesh and the
outward Passeover Jews without and not within wicked in hearts and lives These rest on Baptismal Water Bread and Wine in the Lords Supper Christians without and not within unconverted unsanctified in hearts and lives These doe prophane offered Sacramental grace utterly voyd of Sacramental graces and lives These by their own confessions are dedicated and devoted to Jesus Christ to forsake the flesh the devill the pomp and vanities of this wicked world and they doe nothing less These by taking the Bread and Wine the lively representations of the shed blood and broken body of Jesus Christ are supposed and obliged to have grace and grow in it but they neither have the beeing nor growth of grace prophanely take the bread of the Lord with unbeleeving impenitent hearts but not the bread the Lord with faith repentance Panem Domini non panem Dominum August and other graces It will not be the least aggravation of Christians wantonnizing with the grace of God The wicked abuse of the Sacraments will prove them undeniable Libertines What affinity is there between the cleansing water of Baptisme and Baptized persons wallowing in the filthiness of flesh and spirit lying and delighting like swine in the mire in the pollutions of the world What agreement is there between a pretended feeding on the pure immortal food Jesus Christ and feeding on Satans provisions the delicious lusts and sweet pleasures of sin Is not this to turn the Table of the Lord into the Table of Devils an holy into a prophane feast as if the holy Supper were instituted to pamper and quicken not starve and mortifie corruption How epidemicall and spreading is this abuse They are the words of an holy affectionate Writer Introspicite in omnes Christini orbis partes non negabitis passim apud mulios solutarem usum Sacramentorum frigore Otho Casmannus Look into all the parts of the Christian world and you will not deny many Christians are remiss and cold concerning the saving use of the Sacraments Be they used or abused there is rarely enquiring after their efficacy or contempt what good is got by them or what defaming contradictions and wrongs there are against them 5. Good Books are abused means By them their holy Authors 5. Good Books are means abused though dead speak to the living We have in them the lasting Monuments of pious Labors the breathings of the Spirits the experiences of Satans Wiles and Methods the goings of God in his Sanctuary the shewing forth of his Power and Glory in his living Temples well-digested and heavenly directions to walk holily safely joyfully in the way to Heaven frequent and passionate woings to receive the Lord Jesus Christ in spiritual Espousals The necessity and excellency of Regeneration and the issue of it the new Creature The unbottoming and discovery of the hearts deceits kinde and affectionate warnings in time to get out of the state of sin and damnation and be delivered from the wrath to come yea further serious heart-aking and wounding discourses of the woful Eternity of Hells Torments for the loose and ungodly World and ravishing Discoveries of the blessed Eternity of Heavens Joys for exact and Religious persons with much more that may be said of the drawing excellencies of holy Writings of old and the present age Now what is the use indeed abuse of these glorious gifts of the Spirits the Births not onely of understanding Brains but holy Hearts the wasters of Blood and Spirits precious time and labor in the Lords Workmen Are not these things the sad testimonies of their dishonor some never read Vtiles pii libri quam raro pervoluuntur them others very rarely some rather judge and condemn strict truths too unpleasing Prisons and Chains for their loose hearts then fall down before the power of their truth and holiness they rather come with Satans Index Expurgatorius and by the spirit of error boldly blot out Heavenly Truths and neither suffer them to come into their Creed nor Practice then rejoyce at their Imprimatur that the helps and methods of godly lives printed in Paper might be printed in their hearts Others do with the Books they read as with the Sermons they hear lend them an eye an ear a few slighty careless thoughts but do never with Mary ponder saving Counsels in their hearts Some when they read Divine Treatises labor to pick what errors they can and like Spiders suck poyson out of the sweetest hearbs wherefore they intermix worldly Lusts the saving of their Diana and Palladium the corrupt Idols of their hearts Their darling Peccata in delici is Benjamins their sweet feasting and feasted sins and these must comment on the Text they read If precious heart-purifying life-reforming sin-reproving and conscience-smiting discourses cross error and loosness then away with the Book it is stark naught Others would read Books but valued onely by the standard of a foolish Wit accounting of Books by lofty Strains fine gaudy Phrases not the golden massy worth of the matter the Heavenly Treasures set forth in a grave and sober significant Language plain yet eloquent expression I shall enlarge this point with an hearty advice to them that have a minde and time to read Books let them take heed what they read Satan I fear hath the liberty of the Press as well as Jesus Christ There are Books of Libertinism abroad It had been well for some had they never been published in the world whose mindes are dangerously infected without infinite mercy to their destruction In the other World what if undone souls by wicked Books should wish the eyes of their flesh had been blinde and ears deaf that they could have neither read nor heard of Printed Error and Loosness to their destruction The Devil hath his market and merchants foolish Chapmen are deceived and take the bad ware of darkness for light flesh for spirit O ye simple gulled People of this Nation cheated almost of your Christianity and Civility unless ye will be foolish and proud take the advice of your learned godly Ministers of settled sollid experienced Christians and ask them what Books you should read A few words of counsel I have to you that are jocund merry ones boon Companions if you read this Section I beseech you in the bowels of Jesus Christ as you tender your Salvation and the glory of God spend your time better It will never repent you when you die you have left your covetous passionate Gaming the too frequent delights of the flesh you drench almost drown your souls in for the choosing reading meditating on Books of Mortification Heavenly-mindedness and preparation for Death and Eternity I am sure you cannot deny it now rationally I am most sure your awakened mindes cannot deny it on your death-beds that your diligent reading of Dike of the deceitfulness of the heart Baxters everlasting rest Greenham Bolton Preston Perkins c. and such Books as those were incomparably better to be
their scoffing Table-talk when the Upright are called Hypocrites Righteous dealers are voted unjust or for one piece of unequal dealing are ever condemned so When the glorifiers of God before men out of conscience of duty because under a command are thought vain-glorious When exact walkers fearful of sin dare not run with others into excess of riot nor give allowances fond and liberal to their fawning lusts shall be called over-righteous deemed needless precisians making too much ado in the Church of God as if men could be too godly when the highest measures of holy strictness are exceedingly short of the rule and the life of Christ as if too much care conscience and pains according to requiries of Scripture either could be is or ever was in any Believer in the World as if when the word says real Saints are to give all diligence in the exercise of all Graces 2 Pet. 1. 5. c. To work out their salvation with fear and trembling Phil. 2. To make through work of it to redeem the time to be followers of Christ they could be too diligent and strict by the warrant of these and other Scriptures to assure and promote their eternal Salvation Every serious dying-Saint thinks he hath done too little for the honor of God and his Gospel for his own soul and others Every glorified Saint seeth his massy glory doth exceedingly outweigh his most diligent services and patient sufferings The abuse of holy examples is too general an injury to God and his choice servants The gracious the graceless are both guilty 1. The gracious low spirited Christians whose light is in a dark lanthorn that shine forth to outward view little or nothing of the glory and power of Religion O ye Christians of the lower form look to those that have out-learned you in Christs School continue not still in your weak Graces and strong Corruptions see you not some of your fellow-Converts are very Heavenly Let this correct your earthiness Are some meek let this shame and cure your passions Have they liberal hearts and hands let this open your shut bowels and purses Can they forgive great wrongs let this blame and mend you that can hardly pass by little Dare they not speak idely and frothily guarding the doors of their lips Let this urge you to repentance who speak not onely idly but wickedly uttering such corrupt communication that slanders by must needs conclude foul hearts when tongues are so foul Do they grow under the means of Grace Let their proficiency spur you to better progresses by holy Ordinances Do they practice Religion where they are most in their own Families Let your sinful Houshold omission of holy Duties or but cold formal performances your domestick disorders be reformed Lastly Do they live in the power of godliness let this warn your too powerless profession that you labor more for the power 2. The graceless are guilty of abusing the grace of God in the examples of Grace How will this load your guilt at the great day that as you have wronged the Gospel of Grace so you have gracious Gospellers you look on them as the vile off-scouring of the World 1 Cor. 4. 13. of whom the world is not worthy Heb. 11. 38. Can proudly judge them sometimes base persons for their despised though honorable Divine nature and their loathed holiness herein like to the Heathens of old who made the practice of Christianity and the Christians owning the Christian name their crime Though you cast contempt on vessels of honor whom you debase God esteems It is no flattering but Scripture Language The Scripture stiles them Precious Isa 43. 4. Jewels Mal. 3. 17. Honorable Isa 43. 4. Noble Acts 17. 11. Kings Rev. 1. 6. Princes in all Lands Psal 45. 16. that have the happiness to enjoy them If they be as dirt in your eyes they are as gold in Gods Be intreated to take a measure by the golden line of the Sanctuary whose examples are most Scriptural safe to the interest of immortal souls those you contemn or those you follow Though with a supercilious from you disdain to follow their sober chaste heavenly pious mortified penitential reformed lives Truth will make your awakned mindes when you die wish you had traced their holy steps and when you would at the great day be glad to follow them in glory this for ever will shut the door of hope and happiness you never followed them in Grace It is in vain with Balaam to wish the death of the righteous and with vulgar dead imaginary Believers to hope for the glory of the righteous when there is not with upright Saints living the life of the Righteous Holy and happy should you be that follow the huge multitudes that troop to hell in the broad way of pleasing evil examples if converting Grace did powerfully whisper in your Spirit and draw you back to the narrow way of life Here you should meet with a thin but blessed company Fellow O follow them who through Faith and unwearied patience in well-doing have their race answered with an eternall prize and them also who after their holy course is finished shall inherit the promises It will never grieve you if once you return from your mad errours and courses to your sober spiritual witts that you have changed undoing for saving presidents that you have left your soul-ruining good-fellowship for communion with Saints Angels the Mediator of the Covenant and with the blessed Trinitie for all Eternitie Have any of you ridden about life and death and with exceeding grief lost both your time and way have you rejoyced to meet with an unerring gride that hath not onely brought you out from your wandrings but set you in your way yea rode before you as a courteous faithfull guide The like joy yea greater you will find if after you have strayed like lost travellers God set before you leaders and you have the wisdome and grace to follow in the erring and dangerous wilderness of this world your holy guides to the heavenly Canaan SECT 8. 8. REconciling Grace is turned into Wantonness As in the 8 Reconciling grace is turned into Wantonness former Section the choice Presidents of Grace so in this and the following particulars the choice priviledges of Grace will appear to be abused God was in Christ reconciling the world unto himself 2 Cor. 5. 10. When we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. The propitiatory atoning sacrifice of Christs death in putting away Gods destructive wrath is rich grace Even this is injured Reconciliation with God stands in many with agreement with Satan what in them lies peace with God and sin kisse each other as if a league with heaven and hell could stand together Seditious persons reconciled to their Prince abuse his goodness when at the same time they are Traiterous friends with his enemies hold intelligence with them doe homage to them are ruled by them
silly chapmen to take off the braid wares of corrupt errours Have no opininions taught you looseness Why doe you not shew you are Christians to purpose in doing illustrious singular things that the neighbours that study your lives and are strangers to your inward Faith and Love may say These are children of God indeed would I were in their condition It is not the language but the power of your Profession that will draw hearts after it How have you defaced your Adoption when your sinfull omissions of convincing duties and breakings forth of corruption sharpen the edge of bitter language and tempt to these words of reproach O these are the children of God in scorn denying you the honour because you have denyed God the glory and your selves the credit of your Adoption Let this lord your hearts for your unwatchful and dishonourable conversation and call for future caution Your publick sinnes make your Father hear ill in the world 2. Christians of strict profession that have onely childrens name not nature artificial not supernaturally natural not lively in externall exercises of Religion that put over impious designs and practises the too good cover of a pious name that are adorned painted Sepulchers unclean within that make not Religion the great expedient for blessed eternity but a fair net Quidam probitate ficta c viam sibi ad potentiā muniunt Lact. de vero cult l. 6. c. 6. to catch the world in That in your zealous devotions more hot in the mouth than heart call God frequently your Father and make it the pleasing Prologue and usher of many of your Petitions Confessions and Thanksgivings and yet have no filiall affections of love and feare shame and sorrow no pleasure in pleasing him no real godly sorrow for his dishonour That betray the weaknesse of your painted piety having no real fervencie of heart for the interest of Gods name but your own concernments That betray the whole body of your Religion is a dead carkass without the life and soul of it the quickning Spirit No wonder if you stink when the ill savour of your loathed pollutions intemperance incontinence unrighteousnesse unnaturall sins betray the power of Religion was but feigned never feared in the heart that could never disperse inward nor outward beloved and delighted in imperious sins O you that are strict in the exercises of piety and do but feign not really affect and pursue Christianity Gods most heavy and smarting blows will be at you without great repentance and singular reforming sinceritie Doe no longer mock God nor men Hypocrisie at length ends in Apostasie The feigned friends of Christ are real enemies O let not Religion holy Religion be wickedly blasphemed nor be your play and game but your serious businesse in good earnest and know when you dye as well may you expect a painted fire should warm you as a painted Religion comfort your self-accused and tempted departing soules Before I close this point I must warn the loose and scoffing generation that possibly may read this page to forbear their triumph Some may say The Author hath hit the mark and ecchoes with our thoughts we are glad he hath payd the Hypocrites out upon these Precisians they are all Hypocrites And are you glad indeed Where is your charity That would not rejoice in iniquity 1 Cor. 13. 6. What if your merry sarcasmes and satyricall invectives against the Hypocrites be an arrow justly shot against your selves Did you never read there are hypocritical mockers in feasts Psal 35. 16. The severe censurers of Hypocrisie had need be upright Are not you eminently grosly guilty of the crime you cry down If you will not believe it it is easie to prove it deny it if you can Do not you profess salvation only by Jesus Christ Do not you know except you be born again you cannot enter into the kingdom of heaven Joh. 3. 5. Is it not plain Scripture He that is in Christ is a new creature 2 Cor. 5. 17. They that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Are you not commanded to redeem the time Ephes 5. 16. Are not livers in pleasures dead to God while they live 1 Tim. 5. 6. Must not he that abides in Christ walk as he walked 1 Joh. 2. 5. Now I beseech you that throw the dreadfull charge of Hypocrisie and it may be truly against some persons and yet care not though through the sides of Hypocrites yee wound the generation of Gods children are not you gross Hypocrites your selves You profess Christianity credit Gospel-revelation call Christ your Saviour dare not say you will not be ruled by his Laws expect salvation by him own his Ordinances and if asked the question before a Sacrament or on a sick bed by Ministers that please you will you follow the rules of the Gospel to fit you for heaven My charitie perswades me you would say yea God forbid but I should be ruled by Jesus Christ It is very easie then to conclude from your own concessions you are Professors now what is Hypocrisie but a constant contradiction to the profession of the power of godlinesse Is not yours such Be not angry with this home-speaking to your bosomes your consciences if you repent not will speak a thousand times more after death than a few pages Can your studious and ordinary giving up your selves to the lusts pomps and vanities of the world be interpreted a devoting or resignment of your persons up to Jesus Christ Are you born of the Spirit that shew no scripture proofs of your high heavenly birth the life of the Spirit the graces of the Spirit the leading of the Spirit that are not acquainted with the breathings of the Spirit at the throne of grace who never made your families houses of prayer Are you indeed new creatures Is it possible that the old oathes drunkennesse uncleannesse slighting and contemning the Word of God laughing at those truths you hear that should set you a trembling loathing of religious exercises living in the old affections and conversation should prove you were new creatures Can you beleeve Christ in you hath crucified the flesh with its affections and lusts which you pamper and keep alive Doe you redeem precious time all which should you live an hundred years abating the necessary and moderate attendances on the things of this life would call for all time in the numerous services of Religion conquests of Temptations subjection to the Gospel and preparation for Eternity Will you call your covetous costly passionate gaming in the afternoon till night yea sometimes from night till morning redeeming the time Is your sleeping till nine or ten a clock on the Lords day time Redemption Is your earthy frothy unedifying discourses one with another when you are commanded to provoke one another to love and good works Heb. 10. 28. To speak what may minister grace and soul advantage to the hearer Eph. 4. 29. Time improvements
Are your tyring attendances an hour or two on Gods Worship time advantages Are your many hours attendances on your flesh-pleasing sensualities the shortest and sweetest hours the reall profit of time I beseech you in good earnest study how Christ walked and then judge your selves whether your debauched loose lives strangers yea enemies to the strict waies of Christianitie will prove you walk like Christ what remains then but if your eies be open the fruit of this arraignment of you before the word of truth will be real conviction you are gross hypocrites your selves I say not this delighting to discover the nakednesse of your deceits but if Gods grace help to reform them It is true there are that make strict profession are hypocrites but wil this help you when God seeth and your selves know your palpable hypocrisies As drunkennesse condemns drunkennesse treason treason uncleanness uncleanness covetousnesse covetousnesse passion passion so too Clodius accusat maechos Catilina Cethegum Juven often hypocrisie hypocrisie How is the Devill pleased to see fellow sinners peal and deeply charge one another who without infinite mercy are fellow travellers to hell and will have no pleasure in accusing each other there O you that are the looser sort of Christians deal not with the stricter who abuse their eminent religious appearances as Diogenes did with Plato Calco fastum Platonis Majore fastu comming into his adorned and stately room he trampled on his braverie being asked the reason of this incivilitie the Cynick answered I trample on Plato's pride Yea saith Plato with greater pride Do you see and comment on the errors and scandals of strict profession Take heed you doe not trample on their hypocrisie with greater hypocrisie I shall finish this digression with an humble and hearty admonition to larger and stricter professors to fear and tremble lest they live and die under the dominion and damnation of hypocrisie Ah Christians who are too Eagle-ey'd in discerning each others hypocrisies and are too guilty of this sad retaliation to charge one another with bitter words but are too Mole-like in seeing your own dissimulation study both I beseech you your own bosom Arch-juglers your own deceitfull lusts Let your chiefest anger Me me adsum qui feci in me convertite ferrum Virgil. and revenge be against the craft and willnesse of your own corruption Be willing O be willing that the word of the Spirit should slay your own See you of loose and you of strict profession one anothers hypocrisies O turn your declamations into lamentations your sharp charges into praiers your scoffs into teares for one another and you that need bowels of compassions and a mantle of charitie to put over not to blaze Veniam damus petimusque vicissim one anothers hypocrisies return piety and tendernesse of spirit to your felloâ— deceivers I mean not soul-ruining flatterie but regular Gospel-charitie To return to the abuse of Adopting grace Whosoever they are as there are but few that are guiltlesse very few but dishonour the glory and dignitie of their Adoption I could wish that it might be laid to heart three things may be seriously considered 1. The naturall respects reverence lively affections and zeal that children bear to their parents â—hoâ—onow the guidance of that engraven Law God hath put into theâ—â— spirits The force of this consideration is this Is it not an high dishonour to the Father of spirits that the Parents of the flesh should have most regard It is storied of a dumb sonne who seeing his fathers life endangered in mightie zeal burst open the long shut doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus of silence and said O kill not the man Doe we not see the name of our heavenly father we call so endangered his Gospel in perill to be lost by common contempts and barrennesse our own soule endammag'd and yet we are not delivered from a dumb devill we want hearts and words to speak for our Father to cry mightily to him that his glory may not be so obscured his Gospel may be preserved our soules may be sanctified and eternally saved Where are our suspitions lest we darken his name by our dis-ingenuous unchild-like carriages I am afraid said the son of Declus lest when I am made Emperour I forget my Vereor inquit Decii filius ne si fiam Imperator dediscam esse fictus Valerius Max. 1. 5. self to be a son â—re we as zealous in our ease prosperities sweet creature injoyments Lest fulness rempt to forgetfulness lest we should be lesse reverent and obedient children when our Tables are most delicious and beds sofrest Doth the light of nature say Parents can never be recompenced Doth the Scripture bid children to requite their parents 1 Tim. 5. 4. which endeavour they may fully accomplish they cannot What shame is Parentibus nunquam redditur aquale it when we are infinitely more indebted to our heavenly father then our earthly progenitors that we should return him irreverence daily dishonours but be very rare and cold and weary of religious loyal and filial returns We reverence saith the Apostle the correcting fathers of our flesh shall we not much rather be in subâ—ection to the father of spirits and lives Heb. 12. 9. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a much rather for an honourable deportment under the heavenly than earthly adoption But the fathers of the flesh have a large harvest of respect and service our heavenly Father hath sâ—â—rce the gleâ—nings of duty Would Chrysostome have children Tanquam verna genitoribus euis servito Chrysostom serve the carefull and zealous instruments of their worldly beeing with as close a constraint and duty of love as slaves do their masters from servile fear How do we abuse our high holy and heavenly relation of children when neither out of fear of his hot displeasure nor love of his drawing goodness we doe to God faithful service 2. It is an eminent piece of most abominable ingratitude to abuse best friends dear parents vengeance would not suffer Absolom to live that rose up against his Fathers Crown and life and they who would not obey their Parents a sad monument of divine wrath have obeyed the Hangman Hath God borne so severe testimony against the dishonours of fleshly parents will he not revenge our unthankfulnesse who professe him our heavenly Father live every moment by his protections and provisions spend upon his creatures his bounty his care his patience yea hope to be with him in heaven and yet riot grow unruly and insolent with his goodness wax wanton like well fed heifers in fat pastures refuse his sweet Gospel yoak deafen our ears to our fathers call kick at the tender bowels of his love not onely reject but some of us jeer at the orders of his family discipline Can we think that the zeal of God that hath burnt hot in dreadfull examples against the abuse of Parental rights will not break
the filthinesse of flesh and spirit layes in the mire of wickedness but riseth not out It hath the office of a diligent servant It looks for an heavenly reward and it serves God day and night Act. 26. 6 7. But the bare fancy of the hope of glory is content to serve the world flesh and devill It looks for an heavenly harvest and yet follows Satans Plow and soweth to the flesh Gal. 6. 8. It hath the office of a comforting cordial Good hope through Grace is the hearts comforter But the feigned hope of glory gives no more real comfort than the dream of a cordial doth a sleeping or dying man Carnal hopes never drinks out of the cup of heavenly consolations no draughts really please them but of earthly solaces Thus doe unregenerate men what ever they think put the hope of glory out of office so in the common abused hope of glory 2. The springs of hope are not regarded The Free grace of God is a Spring of Hope Good hope through Grace 2 Thes 2. 16. But loose spirits are as much strangers to the glory puritie and power of Free grace as true Hope They have not good hope through grace but ill hope through presumption The holy Ghost is a spring of hope that ye may abound in hope by the holy Ghost Rom. 15. 13. But un-un-Gospel wantons have their hopes from the evil spirits suggestion not the good spirits inspiration The perfect righteousness of Christ is a spring of hope The hope of righteousness Gal. 5. 5. But the dreamers of Heavenly hopes take the rise of their high hopes from their opinionative righteousness their good meanings good works as they think external either moralities outward or religious exercises or both Justifying Faith is a Spring of hope Rom. 5. 1 2. The hope of glory grows out of it But the vaine barren hope of Glory issues from self-sufficiencie As it comes not from a justified estate so neither doth it shew any evidence of sanctifying Grace The Promise is a Spring of Hope The Hope of the Promise Act. 26. 6. but lying hope of glory never sprang from any Gospel-promise For the promises have a cleansing virtue 2 Cor. 7. 1. The hope of the wicked hath none The Love of God shed abroad in the heart is a spring of Hope It makes not ashamed from the sweet sense of divine love Rom. 5. 5. But a sensual brutish hope of glory never felt the sweet pleasures of Gods love They that are acquainted with the Paradise delights of it are not wont to run a whoring after creature sportings much lesse after sinfull joyes The glorious feastings of the delicious eternal distinguishing Love of God in renewed soules have a mortifying virtue of pleasing vanities below Gracious Experience is a Spring of Hope Experience worketh Hope Rom. 5. 4. The Experience of Regenerating Grace of those sweet whispers Thy person is accepted Fear not I am thy God Christ is made to thee Wisdome Righteousnesse Sanctification and Redemption of the mighty awe of Gods presence in the soul of hating vain thoughts of cleansing from secret sins of sealing of promises of victory over corruption and much more work renewed hopes of glory that God will both perfect and reward his own work The filthy streames of a dissolute hope of heaven that are strangers to these pure springs betray their impure originalls The unclean spirit the filthy heart the worlds pollutions are the common abused Hope of Glory 3. The Work of Hope is not done The work of Hope is to work patient and diligent continuance in well-doing We desire you to shew diligence to the full of assurance of hope unto the end Heb. 6. 11. But Hypocrites most heavenly hopes are both impotent and transient they neither communicate strength nor will they hold out they have short breath lame legs and withered hands and are a meer vapour a fancie and worke no diligence nor perseverance in the waies of Godlyness True Hope will work the soul out of the vanities dependancies inordinate rejoycings of earthly Hope Job had the hope of glory before his eyes hence he was assured that hee should see his Redeemer this swallowed up earthly hopes If I have made gold my hope or have said to the fine gold thou art my confidence If I rejoyced because my wealth was great c. Job 31. 24 25. But the dissembled Hopes of Glory never dead the heart to the vaine trusts and joyes of earthly Hopes when these are gone those have no estate in the other world It is the work of Hope to work up the soul to the infinite Riches Pleasures and Honours that are above The Hope that is laid up for you in heaven Col. 1. 5. But the adulterate hopes of heaven shew their falsenesse Reall worldlings hopes under Gospel pretensions are fastned onely to perishing things and must perish like themselves It is the work of Hope to succour the hearts of fainting beleevers to strengthen the feeble knees as a good daughter helps a sickly mother When Faith the Mother Grace is ready to faint Hope the daughter lends it a supporting hand and sayes hold out Faith There is an expected end of corruptions and afflictions Look Faith O look within the heavenly vayl even Holy of Holyes Conflicts are sharp O Faith see thy Crowns Wants are many O Faith see thy Supplies The race of obedience is tiresome O Faith see thy Prize Now there is sowing in tears O Faith see thy joyes The sweet countenance of God is clouded O Faith see his eternal smiles Beleevers are tossed with the waves of doubtings despondencies sometimes despair O Faith see thine unshaken assurance and everlasting rest But the easie false-hearted hopes of notional Christians can never succour their fainting Faiths At best their Faith was but fancy their confidence presumptuous and when their false faiths expire their groundless hopes are gone too Ah miserable self-deceivers that wrong the Faith and Hope of Glory In the common abused hopes of Glory 4. The Properties of Hope are not to be found The Hope of Glory is a regenerated Hope Begotten to a lively Hope 1 Pet. 1. 3. It is one of the new births graces The Hope of Unregeneracie then is a spurious hope New hopes never grow out of the old soyle The Hope of Glory is an high born grace its pedigree is abused when a vile sensual wicked life a bastard issue is laid at its doors The Hope of Glory is an Active Hope High hopes oyl the wheels of motion Hopes of great Matches Pardons Liberty sweetest earthly Pleasures Riches Crowns shake off sluggishness A reall Christian hath the highest hopes and this makes him goe yea run the wayes of Gods Commandements Too many abuse the hopes of glory They are negligent lazy indifferent yea opposers in the methods and unpleasing services of Gospel Hope What doe most that hope for Heaven doe to get it Where are their wrestlings at the Throne of Grace Where their
self-denyals Where their Fightings in Spiritual Armes against their corruptions Where are their Conquests Where their labours of Love Where their zealous pursuances of their own and others salvation Where the diligent improving of their general and particular calling for the glory of God Where their working out their salvation with fear and trembling Where their giving all diligence to make their Calling and Election sure Where is their making Religion their businesse to be found Most have the hopes of heaven but they are drowsie idle have no power of godlyness These in an especial manner are the Abusers of true Hope The Hope of Glory is a Rejoycing Hope We rejoice in the Hope of Glory Rom. 5. 2. When the Perspective of Faith hath fetched in the farre distant blessed objects of Eternity hath realized and substantialized them to the soul so that Faith saith to Hope I see the glory of Heaven I see the infinite rewards of sound Christians I see the infinite pleasures and satisfactions and ravishing joys of those blessed Citizens above Then saies Hope I look for them I expect them with unspeakable joy I wait for their Revelations and Fruitions A real Christian will not part with the joyes of his Hopes for a thousand worlds He is incomparably richer in hopes than worldlings are in hand but a delusive hope of glory continually joyned with joyous solitary worldly hopes is a stranger to the joyes of heavenly hopes The Hypocrite hath the fancy but never the reallitie of these hopes The joyes of these do not in him out-joy the joyes of earthly hopes they doe not lighten and sweeten the losse of worldly expectations Experience will prove it of unsound pretenders to their rejoycing hopes of Glory That if their hopes and the joy of their hopes below are gone they have no rejoycing hopes above The hope of Glory is a Lust denying hope The grace of God teacheth us the deniall of worldly lusts looking for that blessed hope 11. 12 13. As pilgrims and strangers here and therefore looking for your heavenly countrey abstain from fleshly lusts 1 Pet. 2. 11. Ye shall appear with Christ in glory Mortifie therefore your fleshly lusts fornication uncleanness covetousness your inordinate affections the root of all evill concupiscence Col. 3. 4 5. They then that obey sin in the lusts thereof Rom. 6. 12. that walk after their own lusts their ungodly lusts as these wantons in Jude did Epist Jud. v. 16 18. and live and die in them and yet hope for heaven they clearly contradict Scripture that the servants of carnall lusts shall not inherit the kingdome of God 1 Cor. 6. 9. That the wicked shall be turned into hell Psal 9. That the wrath of God comes on the children of disobedience Col. 3. 6. That Libertines that count it pleasure to riot in the day time of Gospel light The Churches spots and blemishes not jewels sporting themselves with their own deceivings in their fearelesse feastings adulterous infectious examples covetous impenitent shall perish in their corruption and receive the reward of unrighteousness 2 Pet. 2. 12 13 14. That what a man soweth that shall he reap if to fleshly lusts an harvest of eternall torments if to the spirit a rich crop of eternall life Gal. 6. 7 8. All these eternal Truths that divine Justice will infallibly make good Lust-pleasers not denyers nourishers not crucifiers doe blot out by their unchanged hearts dissolute lives and reall unbelief The slaves of their absurd unreasonable ungodly lusts doe in effect and interpretation speak these blasphemies God is an holy and righteous God and he will reward our unrighteousness and unholynesse with eternall life When we play the wantons with our lusts we think God and our selves alike Thou thoughtest that I was altogether such a one as thy self Psal 50. 21. That God hath not so pure a nature and pure eies Hab. 1. 13. but when hee seeth sin he likes it well enough he delights in wickedness Ye say every one that doth evill is good in the sight of the Lord and he delighteth in them or where is the God of judgment Mal. 2. 17. That the Word of God is false that godliness is true gain that the righteous onely go into eternal life that there is danger in sin that the wanton abuses of Gods grace perish in their corruption that the blackness of darkness for ever is reserved for them Thus doth Lust-favouring and pampering Hope abuse the Hope of Glory The Hope of Glory is a well living Hope The saving grace of God teacheth us to live soberly righteously and godly in this present world looking for the blessed hope c. Tit. 2. 12 13. I have hope towards God that there shall be a resurrection of the dead both of the just and the unjust and herein doe I exercise my self to have alwaies a conscience void of offence towards God and towards men Act. 24. 15 16. He that hopes for the full summe is glad of the assuring earnest hee that would have the full harvest is pleased with the first fruits The hope of glory that rejoyceth to thinke of the eternal summe and harvest of holyness is carefull to get and joyfull to obtain the earnest and first fruits of the Spirit of grace But the common absurd foolish hope of glory expects an heavenly eternal summe when it hath no earnest here looks for an eternal harvest when the first fruits are neglected and despised it pleasingly dreams to live happily with God in glory when it never lived holily with God in grace The hope of Glory is an Affliction-enduring and sanctifying Hope For this Hope the Apostle Paul was called in question Act. 23. 6. Judged Act. 26. 6. Accused v. 7. Imprisoned chained Act. 28. 20. suffered any persecution with patience contentment and joy For the hope of the Resurrection he took pleasure in his infirmities As the hope of Riches makes the Merchant Cum est propositum cum hoste certamen esuriendum sitiendum vigilandum periclitandum ut omnibus pacis victoriae bonis per frui possis â—prius laborandum ut sis postmodum in otio Lact. l. 6. c. 4. crosse the Seas at any hazard even to the utmost Indies and of victory which makes the Souldier endure hunger cold watching blows and wounds It 's hope of gain maketh the industrious Tradesman to be up early encounter all Highway storms It 's hope of a good crop maketh the painfull Husbandman to endure Winters cold and Summers heat It 's hopes of Crowns which maketh the ambitious run the hazard of losing their liberties and lives and undoing their families to hew out their way to Soveraignty by bloody deaths that stare them in the faces So the heavenly expectations of immortall Riches Victories Pleasures Crownes are Affliction-enduring hopes But the Imaginary hopes of Glory are cowardly effeminate soft lascivious and are founded in pollicy not in piety measured by the interests of the body not the soul are pleased
with the fair not the foul weather in heavens way They engage in the Christian Warfare no further thâ—n the flesh may be pleased a safe retreat to the world may be obtained and this counterfeit hope in trying hardships is ever offended in Christ Mat. 13. 57. One hard saying or another and unpleasing religious severities make Christianity a scandal The voluptuous professor turns from the power of it and in time of temptation falleth away CHAP. IV. Shewing when a Sinner turneth the Grace of God into wantonness THis may be known in all the thirteen Sections of the foregoing Chapter But because the fullest discovery that can be to strip naked this hideous Monster Abuse of Grace next to the unpardonable sin the worst of sins will all be little enough I shall therefore more fully shew when a sinner may be concluded even in the Judgement of his own inlightned Conscience to turn the Grace of God into wantonness This Scarlet Transgressor doth so when he carrieth wickedly in reference to Sin God Christ the Law Gospel and the Creatures SECT 1. IN reference unto sin there is wantonizing against Grace in 1. The grace of God is turned into wantonness in reference to sin Quasi Deus testatur de gratia sua ut non solliciti simus de cavenda ipsius offensa Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four things 1. When the heart is careless of sin doth not cast about which way to avoid it but if the coat of Profession be stained with it if the heart be a sink of uncleanness if the hands be defiled the daring sinner makes no matter of it as if God in testifying his Grace should give liberty to cast off all care of avoiding offence The Apostle hath recorded other things of the truly Christian repenting Corinthians mentioning their carefulness to admiration Behold what carefulness your godly sorrow hath wrought in you 2 Cor. 7. 11. What sollitude and diligence not to fall into the old sin But it may be said of many lâ—sâ—ivious spirits Behold they dwell carelesly as the men of Laish did Temptations like the children of Dan may invade plunder and spoil them Judg. 18. They care not for their precious souls though they perish But the Lord will deal with them as he said he would with Magog send a fire among them that dwell carelesly in the Isles Ezek. 39. 6. The ease of these simple ones will slay them Prov. 1. 32. Though they are careful to secure their fleshly worldly interest and wholly careless of the main concernments of the glory of God their own salvation and the honor of Gospel Grace God will be careful to exalt his own Name in avenging the dishonors of his Grace SECT 2. 2. WHen the heart is fearless of sin there is a loose Libertine 2. Grace is turned into wantonness when the heart is fearless of sin ubi timor non est ibi dissolutio vitae est Isidorus It is one of the Characters of these wantons in the Text They fed themselves without fear Jude ep v. 12. No wonder they were disolute when fearless Spirits Job was afraid that when the goodness of God had provided Feasts for his children the Devil should be paid the shot Lest they should sin and curse God in their hearts Job 1. 5. Therefore he sent and sanctified them and offered up sacrifice for them that in the name of Christ his Redeemer their sins might be expiated and forgiven them But fearless Sensualists eat and drink and sin with and against the Creatures but fear no hurt yea What fear was said of the repenting Corinthians 2 Cor. 7. 11. What fearlesness may be said of loose persons They are not afraid to speak evil of Dignities 2 Pet. 2. 10. to set their mouths against Heaven They speak wickedly and loftily not tremblingly concerning oppression Psal 73. 8. They fear not to sin in lawful things never regulating their use by expediency and the grace of Temperance and so wantonly dance on the pits brink fall from lawful allowances to unlawful things They fear not the reckoning day like loose Debtors while they spend on the stock of their Creditors Estate and patience Well were it for these if awakened out of the deadly Lethargy of this carnal Security they would hearken Time vel hoc ipsum quod te invenis non timentem to the counsel one giveth Fear for this reason because you have found the want of fear SECT 3. 3. WHen the heart is sorrowless for sin As an offence to 3. Grace is turned into wantonness when the heart is sorrowless for sin God an unkindness to Christ a defilement to the Spirit an obstruction to fellowship with the holy God and upon Gospel considerations of spiritual Ingenuity and love to the Lord hath not a broken heart and a contrite melting Spirit in close Soliloquy with God by meditation and supplication but is as hard as an Adamant without all mournings and relentings upon the forecited grounds Here is clear abusing of Gods Grace It was never offered to harden but soften the heart as it did the hearts of Peter Matth. 26. 75. Mary Magdalen Luke 7. 38. and humble Paul Rom. 7. 24 25. O Lord are not thine eyes upon the truth Thou hast stricken them but they have not grieved Jer. 5. 3. God strikes wicked rocky hearts with Afflictions Reproofs â—errors smitings of the Conscience fears of Hell but their sorrows are not to be discerned but hypocritical or slavish and brutish which vanish when the smart is off Tantum sunt brutae Lamentationes Calv. in Jer. 5. These are strangers to godly sorrow which worketh out the love-liking delight the reign of sin While Gods mourners are in secret and looking over their sins with heavy hearts and weeping eyes They are wantonly leaping and triumphing in the hellish mirth of sporting in sin Prov. 10. 23. Taking pleasure in unrighteousness 2 Thess 2. 12. It is a clear evidence that they who never had true Gospel mourning for sin or have forsaken Gentes qui dolere desierint dediderunt se lasciviae Pet. Martyr 4. Grace is abused when the heart is powerlesse over sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius Disruptis his vinculis praedâ— suâ spoliatus Daven in Colos the exercise of it or think it needless or scoff at it as if there were no Scriptures Blessed are they that mourn Godly sorrow works repentance A broken heart O God thou wilt not despise are wanton abusers both of the time and Grace of Repentance SECT 4. 4. WHen the heart is powerless over sin there is a licentious abuse of Grace Surely Grace is victorious and will in time in the conscientious and spiritual use of means rout the powers of Hell Satan before the rescue of Grace comes bindes his Captives fast in the chains of their own sins But when they are broken he hath lost his prey and the tyrannizing Prince of the world John 14. 30. That hath
the power of binding lost sinners under the power of the spiritual death and guilt of eternal Heb. 2. is cast out in the merits and power of infinite redemption John 12. 31 32. Grace is not a shadowy but real war though it be often worsted yet it rallies again and by the renewed Auxiliary Forces of Divine power it beats down strong corruptions before it What injury is it to Grace to contemplate but never practice Mortification to profess the Christian warfare but never to fight or in undue arms or without skill to put on Gods Armor or to sleep in them or to lay them by or to run to the enemy and so to do no execution on carnal Lusts and Affections What is this but to disparage and endeavor what in us lies to degrade Divine Power from the glory of its victorious ability as if the contracted corruption from the first Adam could still be too hard for the Grace of the second How doth a powerless profession over sin proclaim it self a stranger to the mighty Arm of the Prince of Grace never feeling the power of these truths Christ brings forth judgement unto victory Matth. 12. 20. Greater is he that is in victorious Believers than he that is in the world 1 Joh. 4. 4. Are there not many among us that have notions fancies expressions of Grace yea infused gracious heavenly motions speaking in them But do they leave these sins and do these duties in the fear of God How can they that are false to their own Convictions Confessions and the Holy Ghosts Inspirations What mocking of God is there in unmortifying profession as is too legibly to be read in the lives of men Doth not all the Grace of vain idle opinionative Christians that seems to be expressed in Prayer ex tempore or of set forms in appearing to be taken with gracious examples Sermons Chapters good Books and Conference evacuate into lazy Speculation and powerless profession In holy duties of worship there seems to be Evangelical Grace but in the frame of the heart and course of life in dealings with men in Callings Conditions Relations with many there is no being of Grace and with the gracious no constant sufficient convincing exercise of Grace a few excepted that make Religion their business What a disgrace is put upon the grace of God What temptation to blaspheming Sons of Belial that the Grace of God men speak of is a Fable a Dream a Fancy no Reality Such do-nothings or nothing to purpose as beat the air in their cold professâ—ons and dead convictions of Gods grace may blâ—sh and be ashamed of their wanton spirits and conversation when they read these Scriptures From the day the grace of God was known in truth by Deus ex peccatorum sordibus ad frugem meliorem â—ecare dignatur Gualther de Matthaeo the beleeving Colossians they brought forth fruit Col. 1. 6. Wee beseech you receive not the Grace of God in vain by offensive conversation to God and men unrepented of 1 Cor. 6. 1 3. The Gentiles had their understandings darkened alienated from the life of God past feeling given over to lasciviousnesse working all uncleannesse with greediness but you have not so learned Christ Eph. 4. 18 19. The grace of God O holy Ephesians hath over-powered your hearts to an abhorring and declining these sinnes and to walk in the blessed paths of holinesse Grace acting to purpose in regenerate Zacheus put him upon liberal contribution to the poor and honest restitution of ill gotten estate Luk. 19. 8. When the Gospel came to the Thessalonians not onely in word but in power it enabled them to turn from idols in the zealous worship and preservation whereof Idolaters are usually mad Jer. 50. 38. to serve Idolis renunciaveritis vosque in servitiuÌ„ Dei addixeritis Diksonus Magices libros intelligimus Gualt in loc the living and true God 1 Thes 1. 5 9. when the same word of grace took possession of the hearts of them that used curious and Magical Arts they brought their books together and burnt them before all men though they were worth fifty thousand pieces of silver Act. 19. 19. O shame of the common powerless Christian profession of the Age The Gospel of grace by the mighty breathing of the Spirit came near the hearts of Magicians made them Christians and open penitents even to a publick sacrificing of their wicked Propriori numinis afflatu tacti libros publicè congestos exurunt books to the flames but a thousand Sermons of Gospel grace may reach the eare the fancy the understanding of professed Christians but never change the heart to a powerful reformation Oh that bare Illuminists and verbalists in Religion that live as if the essentials thereof were onely notions and words would consider three things 1. The Kingdom of God stands not in word but power 1 Cor. 4. 20. It s reall subjects are as well diligent doers as good speakers Lay moreâ— stresse on hearts and lives than lips had rather be than seem to be penitents rather run in the way of Gods Commandements than talk of them A groundlesse intitling to Christ Lord Lord will speak no faithfull Subjects of Christ at the great day why should it now The kingdom of God is righteousnesse Rom. 14. 17. not onely imputed but inherent not onely of Justification but Sanctification In the Kingdome of grace all saved Professors have holy hearts and good lives Satans subjects though they take Christs Press-mony in Baptisme use the badges of his Government yet never did set one foot into Christs kingdome 2. Such as call Christ their Lord and Saviour yea often bind their sayings by these words as they hope to be saved when they neither rightly understand salvation nor true hope yea all Libertines of stricter profession that have carnall loose epicurean hearts and lives they are no better than the enemies of Jesus Christ and self-destroyers The compassionate Apostle could not but speak of these with teares They are the enemies of the Crosse of Christ whose end is destruction whose God is their belly who mind earthly things Phil. 3. 18 19. Let them look over this Text and weep who either in larger professions or stricter but easie religious formalities are effeminate delicate flesh-pleaser belly-students and gloriously back-adorners money-idolaters almost in nothing denying themselves in their sensualities they are enemies to the crosse of Christ Did they Epicurei jurâ— dicuntur hostes Christi videntur enim velle regnum suum illis restituere quod Christus â—n cruce spoliavit Daven in Colos never read Our Old man was crucified with Christ Rom. 6. 6. That as corruption was crucified meritoriously on the cross so it should be crucified efficaciously in the heart was it not the great design of Christ crucified that the body of sin should die are not these enemies to his cross that pamper it and keep it alive Besides are not they enemies to Christs cross who
the Potters shop Rom. 6. 17. The whole number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved that in the word of grace have felt and demonstrated the revealing of Gods arme are mightily translated from Satans kingdom into Christs Col. 1. 13. have mightily experimented the casting out of the Prince of this world Joh. 12. 31. will be astonishing witnesses against them who indeed have heard and read and have had cold and lazy convictions of the gospel but with stony hearts resisted the fastning and saving powerfull impressions of it 2. When the Gospel doth not dismantle the Devils garrisons doth not by its storms or friendly sweet Parley get the Royal Fort the Will for Christ and doth not set him there as commander in chief When the Forts of hell doe not fall before heavenly Diabolus vinctos nos tenâ—bat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius Qui hujus imperium adhue ferunt scelerum licentiaÌ„ satanici regni fulcâ—a instaurant Ganlt in Luk 10 Gospel batteries when its sweet trumpet soundeth to the battle its weapons are handled and used but all the while pretenders to Christs colours fight on the side of the Prince of darkness and are faithful to him as their Liege Lord here the grace of God is iniured as being appointed to be the conquering arm of God but is blessed with no victories over formall professors Satan careth not how much we have the nations of Gospel in our minds and mouths so he may still bind us fast in the chains of our own sins They who yet can bear his destructive government they are the supporters of a sinful licentiousness the props not the ruins of Satans kingdom He will resent Gospel Faith and profession as a meer mockery that doth not deny his service nor disturb his possession He hath too clear demonstrations of a carnall gospeller that bare words cannot cast him our that nothing beneath Almightiness can do it untill the chains of our own making the reasonings lusts affections of the flesh are broken assunder he looseth no Prisoners untill the Captain of salvation lead captivity captive there neither is nor can be any deliverance Such as under Gospel-means of rescue that never yet had the victorious power of Grace Disruptis hisce vinculis ille praedâ— suà spoliatus nos liberati sumus Davenanat in Goloss Satis oftendunt se in foelicem illam-tyrannidem non agnovisse proinde Evangeliun nâ—nquam in animum admisisse Gualther in Luke 10. sufficiently declare they never had a serious sense of Satans pernicious Tyranny nor ever received the power of the Gospel in their hearts 3. When the Gospel hath no becoming conversation in the World It is so when it and the Author of it are owned in words but in works denyed Tit. 1. 16. When un-Gospel livers are so far like Demetrius to have a good report of the truth 3. Ep. Joh. 11. and adorning the Doctrine of God our Saviour Tit. 2. 10. That the word of Gods Grace is blasphemed Tit. 2. 5. and heareth ill of carping graceless Criticks almost as fabulous that is so impotent over dissolute lives Herein is Grace abused It was a sad saying of Linacre reading the severe requiries of the Aut hoc non est Evangelium out nos non sumus Evangelici Linacr Gospel Or this is no Gospel or we are no Gospellers Such as have an high calling to Earthly Crowns and Thrones usually live worthy of their high promotion Their Spirits and Places are equally high God hath called his people unto a Kingdom and Glory and this calleth upon them to walk worthy of God 1. Thess 2. 12. It was good counsel Agapetus gave to Justinian the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapetus ad Justinianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex eod To walk worthy of God saying He indeed is worthy of God who doth nothing unworthy of him The thanks he seeks owns and delights in is not the easie tender of good words but the real production of pious works When the mouth is hot with Gospel-Redemption Reconciliation Pardon Sonship the like but the heart is cold in the thoughts of these things Gospel duties and confessions keep no even pace when there is Gospel in the lips but no tuning harmony of it in the life here the grace of God is wronged SECT 9. 6. THe Grace of God is turned into wantonness when the 9. The Grace of God is turned into wantonness when the heart carrieth wickedly as to the Creatures Difficile est ut quis de deliriis transeat ad delitias ut in utroque saeculo primus sit heart carries wickedly as to the Creatures Even these the good blessings of God through the corruption of nature are back friends to godliness It 's rare to finde the high blessings of the upper and lower Springs to kiss each other It is not ordinary to see Heavenly and Earthly riches to meet together in the fame persons It s hard said Jerome to pass from delights to delights from the pleasures of this life to those of the next to be eminet in the great Estates Honors and sweetnesses of both worlds There wants not sad and common experience This World becomes the immortal souls enemy it is an eminent part of Gods Grace when a precious soul is delivered from the burthens the snares the pollutions of it A corrupt stomack turns good meat into bad humors and a corrupt heart Creature delights into bad manners They accidentally prove the souls bane They make God and souls Strangers prove intangling snares and lead immoral mindes Captive Bruit Beasts goe heavily under a weighty pressing burthen and wealthy ones move faintly and wearily in the ways of Godliness under a great load of riches The Lord Christ knoweth well that his heavenly Racers can run best and Soldiers can fight best that are least burthened therefore ordinarily he gives not out to his people vast Estates Not many mighty 1 Cor. 1. 26. The poor in the world rich in faith The lighter the happier the speedier is motion Heavenwards As the Redeemed by Christ were given him of the Father to be taken out of the world John 17. 6. So it is a main part of first conversion to be turned from the Creatures unto God and therefore it is an abuse of Gods grace to be licentious among the Creatures That is done when the use of the Creatures is intemperate and idolatrous 1. Intemperate when so much is taken in as wholly unsuiteth Non inducunt ad bonâ—rificandum createrem potius abdus â—â— in â—bl vionem Parisiensis pars 2. de Universo for the service of God Creature-surfets unsit for glorifying of Gods grace They are not coards to draw to God to honor him but fetters to draw from God and forget him 'T is hard at once to have a full purse and belly and a soul filled with Spiritual Riches and Delights Seneca's saying is too frequent experience A liberal use
and Tears Desertions and Afflictions denial of unlawful yea often times of lawful things render practical christian Religion a formidable unchoosable and intollerable thing Though the entrance and progress of godliness be strict severe painful and rigid to the flesh and bears an unpleasing dominion over the sensitive appetite yet on this soure crab-stock is engraffed by the hand of Gods Spirit sweet fruit After this dirty Lane the reproaches and sufferings of this life there will be getting unto the Heavenly Fathers House I say spiritual reason will assure that the sharpest storms of Religion will do the kindness as to drive Heavenly Passengers to the Port of their everlasting Rest and though the spiritual Battles may be long and sharp yet they will end in eternal Peace Victory and Triumph Satan knoweth the Discipline Life and strictness of Grace will have a blessed Issue and therefore in conjunction with the wisdom of the flesh suffers not deluded sinners to be so wise as to remember the latter end of Religions Severities and saving Experiences Hence the Sirens of the world the sweet enchantments pleasures profits vain-glories the sensualities of this life make carnal Gospellers even while they hypocritically chide their sinnes to love them heartily while they easily cry up holyness strictness heaven and happiness yet to give way to loose and wanton hearts language and conversation and while they have good words and seeming good belief they clearly confute both by unsanctified hearts and unreformed lives for want of spiritual serious dwelling consideration of the strait way to glory is the sad miscarrying of holy Profession Ah Christians lay to heart what one saith It is to be considered Via ad vitam non quam sit aspeta sed quo nos deducat est cogitandum non quam 〈◊〉 arcta sed ubi desinat Vis caelestis spins horrentibus aspera Lact. de vero cul tu l. 6. 0. 4. not how sharp the way of life is but where it leads not how strait it is but where it endeth not how it is strewed with thorns but to what rosy and sweet spicy delights it brings Though this world be a valley of tears Heaven is a mountain of spices Can. 8. 14. The difficulties and severities of Religion that are as a Lyon in the way to Mansions of glory should rather call for resolution and sharpen the edge of affections than blunt endeavours As our Mediatour went through infinite difficulties of Redemption so all the methods of its application from conversion throughout the progress of Sanctification unto a dissolution are very difficult The righteous are scarcely saved with much adoe 1 Pet. 4. 18. O you tender delicate spurious Christians who dream of heaven and the way of it you fancie it broad but the Scripture and experience will everlastingly prove it narrow Do you think in good earnest that the carnall latitudes the broad allowances of the flesh will end in eternall peace and delights Will your studied idolized sensual delights carry as in a Chariot Vâ—luit Deus nt mysterium religionis suae esbet arcanum at proposita difficultate angustissimus trames ad immortalitatis praemium sublime perduceret Lact. de Justiria 1. 5. â— 19. your departing souls into an eternal Paradise Doe Christs Souldiery come out of great tribulation unto the eternall Palms and Crowns of their victories and can your effeminate wanton dissolute brutish lives give you the least assurance that your voluptuousness below will end in the delights above Have the noble Army of Martyrs the whole Church of the first-born found the way of life a narrow strait way and doe you make it broad The Word hath told you and Death and Judgement will be an infallible Comment on the Text Broad is the way that leads to destruction In a broad champion and Regimental march hundreds may pass on a breast but in a very narrow lane the passage is but two by two O all you dismall black Armies that march under the King of the bottomless pit your Captain-Generall you may troop yea you may speed in the broad champion of corrupt nature and walk in a full career and march to Hell but Chriss souldiery pass in a strait lane a thin company hedged about with commands that connot dare not frolick in the large green plains of carnall delights If you think or hope your large professions or large lives under strict profession will bring to and leave you in the heavenly country you then must impudently and blasphemously charge the lye upon the faithfull and true witnesse Jesus Christ hee hath told you the broad way of loose Principles and Lives will lead you to hell if you will not beleeve you shall see and feel the truth of Christ by the light of eternal flames SECT 10. 10. THe second head of causes that are experimentally influentiall into this great sin Abuse of Gods grace is Error 10 Error in particulars causeth the abuse of Grace This will appear in five things 1. The error of a corrupt palate Sin is mans disease which makes him dissavour the best things Sickness taketh away the sweetness of wholsome meat and Sin of the hidden Manna most heavenly Feasts God hath the best furnished house for his Family We read the fatness of the Gods house Psal 36. 8. afeast of fatthings in the mountain of the house of the Lord Is 25. 6. A sweet mer ry feast They shall be joyfull in my house of prayer Is. 56. 7. but it is to them onely whose palate is rectified and judicious that rellish their heavenly food that taste and see the Lord is good Psal 34. 8. and gracious 1 Pet. 2. 3. who can say with David How sweet are thy Words unto my taste Psal 119. 103. and with the Spouse His fruit was sweet unto my taste Cant. 2. 3. But to the injudicious unregenerate the choicest spiritual dainties are unsavoury they are unto Good works though they professe the contrary void of judgement Tit. 1. 16. They have no a sweet judicious sense of soul food Have you seen delicate wantons better fed than taught that do more censure and play with than eat heartily and work by their diet abuse the precious creatures may be throw it to dogs or a diseased patient vitiated in stomack and palate disrellish the best dyet make faces at it spit it out cry out it is naught Here is the embleme of carnall spirits vitiated with corrupt unsavoury humours the best provisions of Gods house will not down with them They vilifie Angels food Gospel-banquets cry out upon it in their distemper or if they take in a little of it they spit it out again or it runs through them Holy convictions stay not to concoction and nourishment Their palates doe onely rellish the world and delight in worldly things SECT 11. 2. THe error of sufficient attainments in Religion This opinion 11 The error of sufficient attainments in Religion causeth abase of Grace is practically
debauching Those that seemed to make hast heaven-wards and think they have travelled almost enough in the way everlasting that have dreamed either of their possible or actuall perfection in this life need no better discovery of their nakedness than themselves they are their own sufficient confutation How far are the generation of Popish and Quaking Perfectists from the prize they seem to run after further off were their eyes opened than those they un-saint from Gospel-attainments This sottish supercilious opinion of enoughs in the knowledge and practice of Religion hath begotten monstrous libertines in the present age Such as have been filled with windy swelling conceits not the real fruits of the Spirit like some of the high-flown puffed up Corinthians reigned as Kings 1 Cor. 4. 8. blessed themselves in their high attainments viz. Knowledge Faith Love Mortification Communion with God Joyes of the Spirit and noy as if rich enough they had nothing else to doe but to contemplate their eâ—â—ate and gaze upon their glory their lazy contemplative life hath swallowed up the active they lay by trading in heavenly commodities religious attendances and exercises Their name is up with their deluded fraternitie yea in their own foolish brains and now they may lay abed till noon yea sleep in carnall securitie in and before the light of their high-noon attainments As some men that have gotten vast estates look over their rich Lordships with much contentment are knighted trade no more have goods layd up for many years so many rich Laodiceans that think they abound in spiritual goods and want nothing and have nothing no more than an empty sounding barrel and are sainted in Satans Kalender these trade no more in heavenly negotiation as if they could too much increase their Lords Talent and give fearfull symptomes that for all the puffs of their spirituall estates they are but bankrupts That generation is well known who have already decried and voted down Gods standing Ordinance the Ministry of the Gospel as needlesse who load them with no better honours than the stile of Baals Priests Deceivers of the people the Locusts of the bottomless pit the fewel for the fierie furnace of Hell and so bind up all Preachers in the same bundle of death as well the most industrious circumspect and conscientious as the most lazy loose and unconscionable Hath not this wanton daring Age brought forth such proud pittifull poor it is to be feared but nominal christians that have had the boldness to call mourning for sin a low attainment dayly prayer a poor sapless businesse all private solemn as well as publick vanities carnall things too low for their spiritual seraphical spirits as if they were not in the body nor had no body of sin as if they were so Angelical in their high Revelations and maintained so constant blazing divine fire of love to God as that it needed no further fewell nor bellows of Ordinances nor the Spirits hands to use them for holy and heavenly heart inflammations Now behold with fear and trembling the spirituall Judgement of spiritual Pride spiritual Blindness spiritual Wickedness spiritual yea visible gross Apostasie 'T is just with God that they which will not keep in the safe plain the secure beaten valley but they will be mounting up to the narrow tops of hills perilous pinacles they should fall and that deadly Some men and women have not contented themselves yea to their shame it must be spoken some Ministers with the safe plain the Ordinances of Grace the Doctrines of Faith Repentance Mortification and New obebedience nor keep in the secure valley of walking humbly with God but mounting up in their lofty minds to the tops of Hils Doctrines too high for them injudicious unscriptural Altitudes the perillous Pinacles of conceited Perfection a stupid and sensless assertion of a kind of Adam-like Innocence before the Fall That they that are born of God sin not at all I say some are the spiritual black marks of Gods vengeance from these perillous heights The visible and fearfull falls of haughty adventurous wantons are legible demonstrations to the observing world written in broad characters that without infinite mercy they are very deadly How have some in their scandalous falls from pretended spiritual eminencies betrayed a double fearfull loss both of Christianity and civility of Christianity either with Arrians denying the Deitie of Christ or blasphemously and sacrilegiously getting into the Throne of his God-head using these wicked Phrases they are Godded with God Christed with Christ yea that there is no difference of the God-head dwelling in the flesh of Christ and the flesh of the Saints as if their flesh did as equally subsist in the Infinite person the Son of God as the flesh of Christ did whence it would follow that the fulnesse of the God-head did dwell corporally in them as it did in Christ of consequence speak them sinless perfectly holy and contradict the preheminence of Christs Mediatorly anointing who was anointed with the oyl of gladness the Holy Ghost above his fellows the highest measures and graces in Saints and Angels How unchristianly doe some of those fearfull children of errour set up a Christ within them in opposition in abolishment of a Christ without them who poring upon their spiritual transcendencies have either quite put-out of their Creeds the imputed Righteousness of Christ without them or else forgot it As little honour it is to be feared hath Christ from some of these monuments of delusion as to the faith of the bodily resurrection whereof hee was the First fruits and as if his Ordinances were dead and buried they have no more Communion with them than wee with the dead and lastly as for his visible Image living Christians they are boldly stiled the Devils children As sad a fall is there from pretended perfection even to the abolishment of civilitie as if externall Morallities contained and required in the Second Table were no Ipsa est perfectio hominis invenisse se non esse perfectum Aug. Indefessum proficiendi studium jugis conatus ad perfectionem perfectio repuâ—adar Bern no part of of Gods will How farre are they from growing to the full stature of Christian practicall Religion whose errors in opinions and practises have made sad breeches upon all civill and naturall callings and relations It had been well if these sad objects of pitty praiers and tears had learned of Augustine a truth which would have kept them safe humble diligent and zealous after true perfection 'T is mans perfection to finde that he is not perfect and of Bernard The unwearied study of proficiency and constant eâ—deavour after perfection is perfection and of Paul I count not my self to allain but I persson to the mark and of Peter 〈◊〉 que hic viaee imas Taantum cunque hâ—c proficerimus nemo dicat sufficit mihi c. August Inter profectum defectum nihil medium Nolle proficere non nisi deficere
he perswades himself he is walking in the streets nor is an unlettered man a Scholar who is confident of his learning A crackt Title will not bear out the cheated Purchaser in Law though he is assured of the contrary O the sottish condition of unregenerate Gospellers whose onely or main argument of their good Estate in Christ is because they are assured it is so and so neither dare nor will by so much as questioning it disturb their false peace Is it possible this evidence should pass for Grace and Glory How long O self-deluding Wantons will ye love simplicity When you have given almost as large allowances to your lust as the flesh will require Can this support a perswasion that you are gracious The Word did never witness to it nor will the Spirit of God ever seal to it that you are the servants of God while the Devils Subjects you are the children of Light while you walk darkness you are in the straight way to life while you are in the broad road to destruction A bare perswasion of being in a state of Grace is a palpable delusion where ever this is by constant experience we know that the Grace of God is abused 7. Counterseit Grace conceived and believed real Grace begets Libertines The Devil appeared in Samuels Mantle and reigning sins appear to Gods discerning eye in the vail of counterfeit Grace The old Serpent and the old Man care not how glorious the notions and pretensions of Grace are These are their friends 'T is real Grace onely is their ruine What grace is there that is not without it's counterfeit The Devil is Gods Ape and Corruption is Graces Ape There is a shadow of true faith Some things have a fine semblance of the love of God That passeth among men as repentance that is none Pride is clad in Humilities cloathes There is a natural unsanctifying meekness that was never taught in Christs School Matth. 11. 29. Wilde Passion puts on the name of holy Zeal Pleasing and deluding carnal hope is as easily perishing as the Spiders Web is swept away False uprightness makes the Hypocrite pass for a most plausible honest man The Ape in Mans apparel will have Apish tricks and corruption in the cloathes of Grace will and can do no otherwise then act like it self a lewd Wanton It ever makes the Devils trade it 's good earnest and Religious profession it's pastime and sport SECT 14. 5. THe error of abusive Interpretation of Scripture hath sadly 14. Abusive Interpretations of Seriptures hath produced the abuse of grace produced loose Monsters in Religion The Devil the Arch-Antiscripturist well knoweth that the Scriptures rightly understood and used are the down-fall of his Kingdom If he cannot banish the faith of its Divine Authority out of the world he doth what he can to hinder it's efficacy Among sundry ways he useth to make void the benefit of it this is one to deprave the sense If he can make Gods word speak his own interpretation he hath his end a dark minde a loose heart and a debauched life By turning the pure and genuine meaning of the Scripture into strange and adulterate he hath a double success first the obedience of his own will and then the colour and Patronage of Gods word to make his cheats sacred and unsuspected He hath Scripture on his side to consecrate and facilitate his wickedness and his Scholars of sad delusion wrest it to their own destruction 2 Pet. 3. 16. Is it not made a Sanctuary for Popery Herisie Hypocrisie Cruelty Worldliness yea gross Prophaneness O high dishonor to the Holy Ghost who revealed to holy Men who wrote and published the Scriptures that spurious idolatrous silthy senses should be laid at the chaste doors of Gods holy word O eminent peril to immortal souls When bold Ignorance carnal Affections Lusts and Interests give the sense of the Word The sad issue is The word of life is turned into a word of death The true Light of Divine Knowledge is dimm'd or blown out Sincere Milk is turned into deceitful Poyson The Chrystal Waters of the Sanctuary are bemired from holy turned into impure The Hellish Archer endeavors to out-shoot God in his own Bow and by the leave and licence of abused Scripture he lures brain-shot erring Christians into the ways of sin and death To open this wherein abusive sense of Scripture doth advantage a loose Faith and a wanton Life as in Church History in all Ages since the Apostles and in the present Age would be fitter for a Book then a Section I shall instance in some Sect-Masters or sides of corrupt Glossers and abusers of the sacred Text. Where were your understandings O Arians who could not see the plain God-head of Jesus Christ in that you read him equal with the Father without any robbery to his Glory Phil. 2. 6. and that by him were made all things that were made John 1. 3. Did ever meer Creature make all things What though he said my Father is greater then I John 14. Could you not distinguish he was so as Christ was Man or as Mediator but not simply as the Eternal Son of God These wanton wits that by wresting the word have denyed Christs God-head the Mediator of Grace and so possibility of Grace have as History Records been abusive enemies of the Gospel of grace and most bloody Persecutors of Orthodox and gracious Christians So what high dishonor to God the Law the Gospel Christian Liberty and Profession have the Antinomian party published to the World who have made these Scriptures Ye are not under the Law but Grace Rom. 6. 14. The Law is not made for a righteous man 1 Tim. 1. 9. and such places to speak that it never intended a discharge from obligation to the Laws direction and obedience as an erring Preacher of this way alledging this Text Wherefore my Brethren ye are become dead to the Law by the Body of Christ Rom. 7. 4. roundly said Believers are not onely free from the Minatory and Promissory but Mandatory part of the Law A gross Opinion which as it blots out the Ten Commandments out of the Canon so it opens a door to all dissolute Conversation Further What infinite mischief to the comforts of the Faith and hope of Christians and to the power of godliness have that pernicious Sect of Allegorists done as to the glorious Article of Christian Faith The â—esurrection of the Body Hymenaeus and Philetus held the Resurrection was past already and overthrew the faith of some 2 Tim. 2. 18. It is thought by some they held no Resurrection but of Baptismal Regeneration in which there is rising to a new life The confounding and wresting the Corporal into an Allegorical Resurrection was in Tertullians Sunt qui resurrectionem mortuorum manife sio annunciatam in imaginariam significtionem distorquent Terful in lib. de Resurrect Hodie sunt suriost quidem â— Daemonibus obsessi qui se libertinos vocant
qui alle gorica resurrectionem imaginando veram illam quae nobis promissa es solvunt Marlo in Cor. 15. 1. time His words are There are those who do wrest the resurrecion of the Body manifestly declared in Scriptures into an imaginary signification a resurrection from the death of ignorance to the life of truth Marcion Basilides Valentinus Apelles were poisoned with the same Error Marlorat noted also the same evil spirit surprized a sort of furious men possessed with Devils who called themselves Libertines who imagining an Allegorical Resurrection deny the true literal promised resurrection of the Body Satans grand design in overthrowing this great truth is a carnal voluptous dissolute life Let us eat and drink to morrow we shall die will be the counsel and practice of the flesh if the dead rise not 1 Cor. 15. 32. The genuine fruit of such a corrupt error is playing the wanton under yea against the light of nature and grace At what door any unstable licentious Christians of the present Age have suffered first the questioning then the slight assent to and lastly the positive denial of the bodily Resurrection to come in the care of good life goeth out Moreover The party of Perfectists under the pretensions of a compleat transcendent grace inherent in the regenerate having first abused the word of grace have eminently dishonoured regenerating grace That sweet grand truth whoever is born of God sinneth not Joh. 3. 9. That is either the sinne unto death or reigning sin as in the unregenerate is wrested as the support of a possible perfect innocence yea as the cover of any sinne not to be accounted sin if in the regenerate The Pelagians and Catharists abused this place so called because they seigned Beleevers in Libertinorum insana opinio qui persuadent omnem sensum peccati abjici endum quod hominum imperfectorum sit conscientiae motibus perturbari eos dicunt vere in ChrisÌ„to renatos a mortuis excitatos qui nullum peccati sensum amplius habent et existimant quicquid agant vel tentent placere fect Deo unde quum apudipsos adulteria facinora hujusmodi deprehenduntur ea ne quaquam insiciantur sed aiunt sibi non esse peccata quod ea pro peccatis non habeant sed illis ad pecca tum imputari praedicant quiper infirmita tem peccata esse existimant Marlor in 1 Cor. 9. 9. this life have an Angelical purity some Anabaptists have renewed this dream The same folly the Spirit of Error hath transmitted to the sottish Quakers All which depravers of the holy Text the same Apostle John that wrote it hath sufficiently confuted in these words If we say we have no sinne we decieve our selves and there is no truth in us How easie is it for ignorant loose stupid sinners to perswade themselves they are born of God And if nothing they doe is sinne with what bold security unbridled liberty and unconscionable insensibility will they give themselves up to the uncontrouled swing of their domineering Lusts How sadly hath the word of truth concerning Regeneration and Perfection been abused of old and present times The saying of Marlorat hath been transcribed in the erring braines and loose lives of some Monsters of Christian profession among us 'T is the mad opinion of Libertines who perswade said he that all sense of sin is to be cast off that it appertaines to imperfect men to be disturbed by the motions of conscience And therefore they say they are truly regenerate in Christ and raised from the dead who have no more sense of sin and think what sorever they do or hold pleaseth God When they are taken in Adultery and such kind of villanies they doe not deny them but say they are no sinnes to them because they do not account them so but they affirm they are onely imputed to them as sin who through their weakness think they are sins If this be weakness to account sin sin and to be troubled for it and it be Christian perfection not to think sin sin nor to have an awakened sensible conscience of sin I know not what wickedness is O sad and desperate delusion Here is the plain efficacy of Satan to miscall an admantine remorsless heart Chriperfection of life and healths activity Yet the of the Christian name dare call the stupidity of a dead and seared conscience Perfection If we right name and nature it let it bee called Perfection but of wickedness not holyness 'T is a character of sinners past grace They give themselves over to lasciviousnesse to work all uncleanness with greediness and that a licentious impenitent liberty may never meet with check again they are said to be past feeling the word imports past grieving Eph. 4. 19. There is some hope of recovery in a troubled conscience none a sorrowless Trouble of spirit for wickedness may stop a bold careere hel wards and beget thoughts of returning but he that gallops to destruction hath not an inward pang a sing a groan a tear in his way must infallibly perish Wel were it if this vile spirit of error had been in that hell of gross darknesse â—hence it came but the same impudent Diabolical looseness that Reformed Writers condemned and discovered long agoe a generation of false adulterate Christians have revived in our sad infamous and spotted times I mean the Ergtish Borborities impure Ranters whose toadish natures have suckt up that venome their loose fraternitie powred out in the time of Calvin Marlorat and others as Calvins Opuscula especially his judicious and Zealous Tract against Libertines and Marlorat in his New Testament Expositions But O you scandals of the English name and bolts of Christianity Heavens scorn and Hels triumph the highest form in Satans School that rant it out in most free and liberal allowances of your uncontroled Lusts that make not sins definition The transgression of Gods Law 1. loh. 3. 4. but a Thought an Opinion Nothing is sinne with you unless you think and account it so who have so much sinned against conscience that you have quite cast off the sensible conscience of sin if your debauched looseness hath not cast off the Eible and sâ—n-discovering books out of your hearts and hands and providence may lead you to the reading of this Section I beseech you fear tremble repent and know the holy Text of which your impure hearts unmotified lusts vile affections have given a depraved Exposition be no patron of but severe enemy against your monstrous impieties impurities and unrighteous dealings Wil you not be speechless in the arraignment of the Last Judgment when from a double Tribunal of Nature and Grace Reason and Religion Paganism and Christianty you will be infallibly condemned You will learn that Virtue is Virtue Vice Vice Grace is Grace and Sin is Som whether they be thought or beleeved so be or no a stupid conscience in a stupid hellish Liberty to sin is no Christian
Two texts among others are the strong hold for their earthly minds Parents lay up for their children 2 Cor. 12. 14. And he that provides not for his own is worse than an Insidel 1 Tim. 5. 8 â—oth are true but miserably abused by uncompassionate covetous hearts The first of laying up for children was never intended to swallow up laying out in works of Charity and Mercy But what though Gods allowance and Parents indulgence may lawfully make their children the heirs in part of their Estates will this excuse their dis-inheriting Christ in the necessitous poor will this excuse their rebelling against the Gospel Old New Testament requities for liberal alms giving nothing or next to nothing in no proportion to estates Amongst the sayings of ancient modern holy writers yea the confessions of heathens that might easily swel into a Book Some sayings out of Salvian might make Scripture Worldlings to tremble who profess their portion is in God and give sad grounds of Jealousie 't is only in this life When they thus Apologize we know what Gods Justice demands what sacred truth requires but we â—â—rfess we are bowed under the yoak of our fleshly allience we Dedimus capâ—â—â— manus vincalâ—â— charitatis câ—ssâ— saenguint â—â—â—es vicerunt devotioneÌ„ relâ—gionis jura pictatis Salvian contra Avaâ—itiâ—â— Viâ—â—â—â— excuâ—â—â—unâ—â—â—â— non excusans have given our captive hards to the chairs of our Parental affections The voice of blood is lowder then that of faith and the rights of nature have swallowed up the devotion of Religion Something may be said to cover but not to cure the disease of worldliness a shadow of excuse not excusing giving to the guilty a shew of deprecation no security from the cry of guilt O worldly I arent whose all it is to heap up estates for thy children or the main of thy earthly travel and solace The unhappiest man in the World Doest thou think how well others shall live after thee and not how ill thou art like to die Tell me I pray thee O miser O Infidel when many are inriched with thy divided Patrimony and greedy Purchases have you so ill deserved of your self as not to advantage your soul by charity to strangers 〈◊〉 de 〈◊〉 〈◊〉 es â—am male meritus Take this choice admonition Let no man prefer his dearest childe above his soul Christians are so to consult the good of their Heirs in this life as to accommodate themselves in Eternity Facilius est hic deesse quippiaÌ„ quam parentibus in futuro multo est levior praesens tenuitas quam aeterna paupertas ib. 'T is better that children should want something here then Parients all hereafter Present mean estate is better then eternal poverty Better that Heirs want a large Patrimony then the Testators their salvation yea they to whom Inheritances are left if they have any piety bowels mercy to them that leave them should be glad of their pious liberality lest they perish Hearken hide-bound heart-bound Parents that have the judgement of withered hands upon you to the words of Christ He that loves Sonor Daughter more then me is not worthy of me Matth. 10. 37. Have ye banished self-love from your selves soul love is true self-love O unbelief O perverseness 'T is a vulgar saying Charity begins at home This is a new kinde of Monster to consult the well-fare of any one but ones self Behold thou art to goe O man of matchless misery to a sacred tryal to that trembling and intolerable Judgement where onely a good Conscience an innocent Life works of Mercy will refresh thee Where a liberal minde a fruitful repentance and copious alms will befriend thee What if immoderate scraping together for thine beiâ—s shut Heaven against thee Mens larga Paenitentia fructuosa Eleemo synae copiosae and open hell to receive thee Will the memory of thine heirs vast and voluptuous Estate ease thy Bed of flames Will the thoughts of their delitious tables even to glut and wantonness afford thee a crum of mercy a drop of water to cool abate thy torturing pangs Hadst thou not been better by a Bill of Exchange to have sent a great part of thine Estate in works of mercy into the other world As to the other refuge of Tenacious covetousnesse he that provides not for his own house is worse then an Infidell how is this Text made to speak on the Misers side and how far from his Protection The mind of the Spirit and the Apostle in those words was not to countenance a confined use of christians estates within the Pale of their own families but to taxe and caution against the Abolishment of naturall affections and necessary provisions in carelesse family-guides under the Pretensions of piety This inhumanity to ones own flesh and bloud sets professed christians Sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 below Heathenish Infidells who are by the guide of Nature propense to love their own Of kin to this is that Popish Inhumanity which is cryed up for superlative Piety if any leave their wife children and aged Parents or go a Pilgrimage to Jerusalem or cloyster up themselves in a Monastery The Catabaptists as Marlorat noted were besotted with the same madnesse for leaving their wives and children as astonished witlesse fanatick men they run up and down To propagate as they fancied the Dominions of Christ The same wild course the brain-sick Ita se pomeria Christi propagaturos dixerant Marloin 1 Tim. 5. besotted Quakers take in these dayes leaving their dearest Relations in tedious journyes where Satan called the spirit is pleased to send them whom the Holy Spirit calls worse then Infidells for undoing their families to propagate the light within them from County to County such as these as oppose Religion to the necessary provisions of this life are here intended But Non ita claudenda est res familiaris ut eam benignitas aperire non posset neque ita referanda ut pateat omnibus Cicero 2. Offic. what speak those words for worldly Christians of the other extream Are not they worse then Infidells whose improved naturall reason and moralities have made them liberall to the poore and needy Have not these denyed the Faith of Scripture that abundantly commands charitable distribution yea the True faith in God that is ever fruitfull in the compassionate works of Almagiving Thus too many with Scripture leave as they thinke are Bad Stewards of their Wealth let the large waters of creature mercies run out almost only in the channells of their own Families are not the blessed cisterns to convey them into wanting houses Trace all the kinds of abusing Gods Grace to their proper Oirginalls and it will be experimented the wresting of some Scriptures or others hath been the cause of loose hearts and wanton lives SECT 11. THe third head of causes why the Grace of God is abused Sect. 11. The grace of God is abused by
prophet that sayes There is no peace to the wicked Ifa 57. 21. sayes also He that made them will shew no mercy to them Ifa 27. 11. SECT 12. 12. The Presumption of Interest in the Promises is a cause Sect. 12. presumption of Interest in the promises causeth abuse of Grace why Grace is abused as unreasonably do foolish Gospellers fancy a part in the great Charter of the City of God the gra cious covenant of promises as fools oâ— madmen imagine the Immunities and Priviledges of the City of London belong to them who were never Apprentices there nor in any other regular way got their Freedome This glorious Interest a part in the Promises too many vain walkers in the Christian name no less falsly then boldly do assume T is â—ith false Christians as Jewes those made this their vaunt and proofe That the Promises belonge dunto them Rom. 9. 4. And those at every turne after renewed dishonour to the Grace of God can shelter themselves in the Promises but where in the word is there a title of a promise made to the wrongings of Grace Hath the word of Promise made a soft bed for effeminate delicate lazy lustfull carnall security to sleep in the promise of life to unreturning sinners strengthens the hands of the wicked and is a lie Ezek 13. 22. The God of Truth never promised life ever threat neth death to the impenitent The Devill the flattering world the wicked promise themselves life in the wayes of Death The word doth note soure things will discover the wickednesse of their Presumption that impudent unmortified christians lazy convictions have a right to the promises 1. They have not while the Abuse of grace raignes in them a right to Christ therefore not to the promises Christ is the great gospel Promise the great moving Wheel by which all the Whee's of the promises move In him all the promises are â—ea and Amen 2 Cor 1. 20. To him they were made therefore he is called The covenant of the people Isa 42. 6. so then no part in Christ none in Promises no taking of the person of Christ no child of promise Now its evident that unreformed abusers of the grace of God Lusts-servers Flesh-pleasers have no part in Christ for they that are Christs have crucified the flesh with the Affections and Lusts Gal. 5. 24. and therefore as yet are strangers to the promises and children of Wrath under the curse every moment in danger of Hell the promises have not a good word for them The confidence of being armed with the promises will not keep such black markes as are carnall wantons shot free from the mortall charges of the Lawes threatnings 2. The promise is an holy promise ps 105. 42. Now an holy promise was never made to encourage and bolster up unholy hearts lives T is true immediatly before the sinners taking Christ the promise found him unholy but it doth not leave him so In the first moment of taking Christ and right to the promises an holy nature is infused and its impossible that such a one should infuse the Grace of God and make void the promise 3. The Spirit that seales the promise to the beleevers Soule in an holy spirit Eph. 4. 20. Now as the seal leaves its owne print on the Wax so the holy spirit seales the holinesse of the promises on the Soul Where the heart is still unholy the Devill seals his false promise the spirit seals not his true one the spirits applications of promises are purifying and fortifying 4. The use of the promise is the improovement of Grace not dishonour it is for Gods sake service not the sinners not barely to comfort but mainly to cleanse Having these promises let us Impii rapiunt in sui consolation em promissiones grutiae Luther in Gen. cleanse our selves 2Cor 7. 1. Lust and the devill saith having these promises we may boldly sin the promise will help in case of sin guilt and disquier Most true is that of Luther The wicked filch and take the promises of Grace to themselves for their carnall comfort SECT 13. 13. The presumption of a false Peace hath betrayed many to Sect. 13. The presumption of false peace causeth the abuse of grace the injury of Gods grace quiertnesse speakes no safety nor goodnesse of conscience the Dormant Lion when awakened will roare and tear the Prisoner is neither secure nor cleane because he sleeps in a cold and filthy dungeon though he be merry and loose in his restraint he is under the lash of the Law and neer the sentence of the Judge Though there be no true Peace to the wicked Isa 57. 21. Yet they please themselves with the Devills peace Luk. 11. 21. While God lets them alone and the Devill disturbs them not in meane while the old man upon presumption of Liberty of conscience shelters himself under the Tranquiliias ista tempestas wing of grace This security is not long lived though it be lasting t is not everlasting sins calms prove the worst storms a calm air hath ushered in sea storms Earthquakes the wind in the bowells of the Earth is silent and quiet for a time at length it breaks out roars and hurls Hills Feilds and Houses into a dark and ruinous Abyss Indulged pampered sin in the soul is silent and quiet for a time but at length it breaks out and roares in horror of conscience and hurles all false comforts into the dismall pit of despaire Although blood toucheth blood Hos 4. 2. And there be a contiguity a close addition of sin to sin drunkennesse be Pax mihi futura ad appectum i. e. ad studia cordis mei ambulabo Junius added to thirst yet many blesse themselves in the imaginations of their hearts and say they shall have peace Deut. 29. 19. yea walk according to the deluding Dictates of their hearts because they say so Had it not beene for Lust and the Devills peace the awakning terrors of the spirit of bondage might have driven many out of Hells way into Christ but because stupified consciences are peaceable they dare be filthy and abominable and this is the sad tragicall issue of the merry comicall Acts of sin in the stage of this life That ease which hath first tempted to sin ends in torment The ease of the simple shall slay them and the prosperity of fooles shall destroy them Prov. 1. 32. When they shall say peace and safety then sudden destruction cometh upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 3. They shall say who shall the next verse 4. Tells us they who are in darknesse and do the workes of darknesse by the comfort and confidence of peace that the day of angry Justice overtakes as a Theife they shall say peace Ah sad peace worse then war the snare and trap-doore to fall into destruction Happy had it been for the filthy Peace-dreamers of bad hearts
to thine eye-lids Prov. 6. 5. So take counsel concerning flight from the gall of bitterness the bond of iniquity the bondage of Satan the infinite danger of impenitence that seals the guilt of infinite sins upon the soul Deliver thy self as a Roe from the hand of the Infernal Hunter as a Bird from the crafty destructive snare of the invisible Fowler do not creep but flie from his Hellish mortal Gun-shot His name is Abaddon Apollyon so is his disposition and conversation It was mercy that made lingring Lot to get out of Sodom and haste to Zoar It would be infinite mercy did you hasten your escape from the dominion and damnation of your pleasing Lusts to the reign and security of saving grace SECT 16. THe fourth head of causes that fathers this adulterate off-spring 16. Temptation causeth the abuse of Grace in four particulars The abuse of Gods Grace is temptation There are four temptations to this sin 1. Temptation a voluptuous life The Widow that lived in pleasures waxed wanton against Christ 1 Tim. 5. 11. As the Apostle opposeth the Spirit of God and the World 1 Cor. 2. 12. so mostly spiritual and worldly pleasures are inconsistent Such as are ravished with the delights of the Spirit are crucified to worldly delights unaiding and unconducing to higher comforts and the intemperately toxicated with worldly delights loath the delights of the Spirit Voluptuous prosperous secure ones that joy in their Possessions and Relations feast their senses with creature-suitable sweetnesses That spend their days in mirth as Job says in this wanton bruitish life disparage and abuse the God of grace and the life of grace the fountain and the streams of highest sweetness The God of Grace in these words They say unto God depart from us Job 21. 14. They had been as good have said Depart Heaven and Happiness 'T is his presence which maketh Heaven so they despise the life of Grace desire not to be acquainted with it We desire not the knowledge of thy ways v. 14. nor to walk in them all whose pathes are pleasantness yea matchless delights What is the Almighty that we should serve him or what profit should we have if we pray unto him v. 15. What profit Ah beastly Atheistical Sensualists What not The gain godliness 1 Tim. 6. 6 The Pearle of great price Jesus Christ Mal. 13. 46. Saving wisdome is better then gold or silver Prov. 3. 14. The spirit of Grace Luke 11. 13. Precious Faith 2 Pet 1. 1. The gaine of the Soule Mar. 8. 37. Treasure in Heaven Luke 12. 33. Rich commodities in which prayer in the Holy Ghost trafficks These high gaines and joyes Epicurean Pleasurists with an ignorant and supercilious disdaine abuse as not worthy their thoughts estimate affections as if they were Mahumetans not christians had only studied the Alcoran not the Bible were Deos nihil curare dicit non ira non gratia tangi infercrum poenas non esse metuendas quod animae post mortem occidant voluptatem esse summum bonuÌ„ eius causa nasci hominem Lactan. l. 3. c. 17. poysoned with the perswasion of Epicures That the Gods care not for the things below are neither pleased nor angry with humane affairs infernall punishments are not to be feared souls and bodies die together pleasure is the cheifest good that it was the end why man was borne If irreligious pleasure-hunters say they are neither Atheists nor Epicures they do as well follow Heavenly as Earthly delights they say more then their hearts and lives pâ—ove Are not the pleasures of sense their delight in good earnest the pleasures of Faith their jest their fancy their dream Can the strength of the Soule go out to both I say not 't is impossible ' â— is very rare to be high in Earthly and Heavenly delights their number is very thin of delicate high fed rich christian professors that can say and not lie high joyes below are out joyed by higher joyes above that do but use them not enjoy them that are crucified to them that can at pleasure retreat from them The better fed Quemadmodum impossible est ut ignis flammam concipiat in aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est voluptates mundi cum poenitentia Christiana manere Otho Casmannus then taught Peastiall Christians wantons in the worlds large and high Pastures speak but the flattery of the Flesh and Devill when they say the severe discipline of serious Repentance can consist with carnall earthly delights T is a saying of a good writer that hath too much experience for its Probatum est As it is impossible that fire should burne in water so its impossible that the pleasures of the world and Christian Repentance should dwell together I cannot therefore but admire and adore infinite wisdome who knowing the worlds higher ground is dangerous and high sensuall pleasures are as slippery places Psa 73. 18. Hath ordinarily made the rich Heires of Glory the poorer sort of the world Jam. 2. 5. Lest the pallate of their Soules should be vitiated and corrupted with too much savouring of Creature sweetnesse The wholesome and prudent designe of left hand streightnings is to brighten the future Crowne of Glory by coming to it through much want and labour the great Heires of Heaven are usually kept low lest they should come to their immortall inheritance Ne immortalitatem delicate assequerentur molliter Lact. l. 7. c. 5. too delicately and softly God will not honour Grace despising voluptuous worldlings so highly as to remove yea in some not to imbitter those outward delights which in angry providence he giveth and knoweth will turn to their bane T is a sad saying of Lactan. God suffers corrupt and vicious men to live a luxurious delicate life because he lookes on them as worthlesse persons and he will not honour them so as to amend them I wonder not that a poore Christian that walkes with God feasts lives hopes high values estates by their spirituallity invisibility eternity and not by the worlds accounts would not change his hard bed thred-bare garment dry crust small drinke for the gracelesse pompe and Deus corruptos vitiosos luxuriose ac delicate patitur vivere quia noÌ„putat emendatione sua dignos Lactan. l. 5. c. 23 fullnesse of beds of Down delicious Tables soft costly and shining changes of Rayment I knew a very poor and very rich godly woman that would not change her holy poverty for her rich neighbours unsanctified estate indeed the meanest judicious Christian in his spirituall wits resents not the civill honours and vast annuall wealth of carnall wantons with envy but pitty they are rather to be lookt upon with weeping then fretting whose way to Hell is strewed with Roses who go through pleasant meadowes to Execution Rejoyce poor Christian that stands in the worlds lower ground be not troubled that wicked sensualists now stand above thee thy right hand promotion is a coming thou
holy but a part of the Devils Kingdom is slily admitted standers by seeing divided Sects and different Opinions in Religion yea each party entitling its Tenent and Practice to the Scripture the Truth the Spirit the Glory of God conclude in this dust they cannot see their way to Heaven In this season Satan the Arch Heretick Divider Deceaver and Libertine plies his Market to perswade to dissolute life some he tempts to be of any Religion some none to be stark Atheists and debauched prophane ones and many in the true Religion to be cold and formal much heat and strength being spent upon the out-side that should have been bestowed upon the in-side the vitals of Christianity In the Pro and Con Disputes about out-works the inward Guards have been neglected Sound Christians holy walking is not so lively and wicked Libertines sit down contented and resolved to allow and follow the pretended felicities of their unmortified Lusts Satan through Church contentions tempts to believe that Religion is a bottomless Pit not to be sounded a meer fancy And while men of piety and learning cannot agree there is in some a pleasing agreement about Whoredom Drunkenness railing at all Ministers contempt of Ordinances yea the bloody subtile Jesuit and his blinded Popish Votaries stand behinde the Curtain and cry Hereticks Schismaticks Libertines Among Protestants no Ministery no Ordinances no Church no Salvation Happy had it been in our sinning days if Unity Truth and Peace had prevented this great temptation Put though the healing of our deplorable diseased Zion be rather to be wished then to be hoped for yet two sorts of abusers of Gods grace discontented Protestants and seducing Papists that warm their hands by our fires will not finde the least real Sanctuary for their injurious reflexions upon the Gospel of grace in past and present Divisions and Contentions I shall apply my self to both the parties that it is to be feared are glad to see the offensive dishonors to the grace of God yea are much injurious to it themselves 1. To discontented exceptious Protestants O you Sons and Daughters of Belial Ignorant Prophane Irreligious Have you reason about differences of Religion to grow secure wantons to Sleep Drink Game Swear away your time prophane the Sabbath keep the worship of God out of your Families and the fear of God our of your hearts to live a bruitish sensual voluptuous life to resent the thoughts of Heaven and Hell as idle Fables to live as if there should be no resurrection of the Body and Judgement to come to mis-spend your precious hours in carnal visits no way relating to Gods glory and your everlasting salvation to neglect provisions for Eternity to be as great strangers to the beneficial practical thoughts of Religion as if you were born and brought up among Heathens Did the Corinthians make this use of their Divisions and Erronious Opinions to justifie and support a Godless Graceless conversation Can you prove that every different Opinion in Religion is a different Religion May not you finde in unhappily divided Christians among us an Harmony of Religion in the vitals essentials thereof referring to the life of Christ and the power of godliness May not dissenting ones tune in a thousand places of sacred Scripture which teach soundness in the Faith necessary renewing grace and godly life Will not common acknowledged Principles of Believing Repenting Obeying Persevering arraign and condemn your loosness If you Object Some Sects are Heretical and Blasphemous deny Christ the Scripture the Resurrection Let these Apostates that hold not the head Col. 2. 19. Jesus Christ un-christian'd and become Heathens themselves answer if they can for themselves These Renegado's sad Revolters from Christs colours to the Devils Camp have a worse Judgement on them then Prisons and flaming Stakes They have denyed the Lord whom they professedly owned to be their Redeemer and in the Judgement of the Apostle Peter have brought upon themselves swift destruction These do not onely bring themselves into the Order of Heathens but are worse then they for they have cut themselves off from the way of salvation there is not another Christ to be their Mediator and there remains no more sacrifice for sin Do you that declaim against the errors of the time know any such Carnal mirth becomes not such a notice you should go into your Chambers and bitterly mourn over their Apostacy They are the black marks of Spiritual Judgement are fittest Objects for Christian compassion I beseech you after you are somewhat off the hears of pursuing in an Hellish Chase your ungodly Lusts after your fiery tongues scorching the precious name of sound Christians with the hot charge of Hypocrites Hereticks Persons unfit to live in the common Air In cool blood and serious earnest consider whether Contentions and Divisions about Truth in Religion will be a Cloak broad enough to cover your excess of Riot contempt of the Laws Requiries and Gospel-duties your Heathenish and worse then Heathenish practical Atheism whereby you live in your Families without Prayer to God Hath natural Religion taught Pagans Devotion to their apprehended Deities The Mariners in the tempest called upon their gods Jonah 1. 5. yea probably at other times also Can your Chambring and wantonness your Oathes and Scoffs at the shining presidents of practical Piety your desperate security in sin without the least remorse of conscience and least hearkning to the motions of the Spirit now and then shaking you by the conscience if it be not cauterized and dead your Graceless devouring the Creatures without serious thoughts of your deep Engagement to your abused Benefactor The blessed God your dreadful carelesness of your own souls not much mattering whether they be saved or damned your casting off the thoughts of Gods strict recording of your thoughts words and actions in the Book of his Remembrance your dissolute ill good-fellowship your treasuring up of wrath against the day of wrath your slight thoughts of the last Judgement Will this and other sad Bills of Indictment be answered and crossed out by Christians dis-agreements in controversal Points If you shall be so blinde and bold as to conclude in your Death-bed and in the accounting Day different Judgements about Religion will Apologize for your Libertinism Will not the Judge of all the world convince and condemn you out of the Ten Commandments the rules of the Gospel the Wisdom and Piety of standing Saints in evil tempting times whose soundness in the Faith Lamps burning Loyns girt Garments kept clean upright Conversation have been an Antidote against publick Infection Will not God finde plentiful matter of your damnation from your own sins Yea further which is a sad Quaere should not you who sport in sin and scoff at holiness and holy Ones live without God and Christ in the World rather make another construction of Errors Janglings and intemperate heats about Religion What if God suffer these scandals and stumbling-blocks to ruine us for our
He suffers reproach in loose Gospellers His Name is not as a precious ointment but unfavoury His Inflitutions of grace contemned His Government refused the Holynesse and Strictnesse he enjoyneth is questioned disregarded yea positively opposed With infamy we spit upon faith one with our base life we destroy that noble and truly precious name of Christ He is wounded in the house of his of his pretended yea sometimes of his real friends a proof of their old old mans real enmitie against him His Followers and Disciples loose walking is the Devils 〈◊〉 to sharpen and keene the weapons of calumny against him 3. To Christianity The Law of Christ faith Salvian suffers disgrace by uncircumspect Christians when under the Wing of the blessed Gospel cursed are shrouded the Gospel it self is cursed 4. To exact Christians The most untainted professors are blasphemed by the censorious world because of the scandals of some ni Christs Family The Tabernacle is blasphemed Rev. 13. 6. The true children of Zion are villified They are all Hypocrites 5. To loose Christians Their loosenesse is their reproach they foam out their ownshame as Jude speaks v. 13. they manifest their folly 2 Tim. 3. 9. discover their nakednesse Exod. 32. 25. declare their sinne as sadom Isa 3. 9. shew the Plague is on them and warne others to turn from them 2 Tim. 3. 5. By the manifest fruits of the flesh Gal. 5. 19. they doe evidence it that they are not led by the holy but over-ruled by the unclean spirit SECT 8. 8. It is a sinne bringing daily and sensible losse to the soul 8. Abuse of grace daily brings loss to to the soul Look to your selves that we loose not those things which we have wrought but that we recieve a full reward Joh. Ep. 2. ver 8. Carnal spirits under Gospel grace take a course to loose the grace of God Gospel blessings all the means a grace Christ his Spirit Hopes Confidences Joyes Prayers Tears Almso Body Soul Time Heaven all the waies and attainments of Everlasting Mercies Christianity is Fighting but Wantonness under and against the Gospel beats the air doth not pull down but promote sin and Satans Kingdom Christianity is a Race but Si inveniatur in circumciso transgressio Legis perinde habet ad justiam operum circumcisio et praeputium Dickson the Injuries of Gods grace keepes a man short of the Eternal prize he runnes in vain comes short of glory As to the loose Jew his circumcision was lost Christians as if he had never heard of Gods grace We see riotous ill Husbands spend freely on their estates and they vanish as if they had never been Doe we not see in these Grace-abusing daies false Christians riot in Libertinisme and their gracious profession vanishneth as if it had never been Sodom had a fair morning but was consumed with fierieshowers some have had a morning of early shining profession but playing the Wantons in spiritual pride and carelesnesses fierie indignation hath soon punished the pretended glory of their Religion A I have seen beauteous bloossoms that have made a gallant shew soon blasted so there want not instances of fair blossoming Christians soon blasted by corrupt opinions and practises Yea which is sad as travellers have gone half their way but are plundered and slain by High-way cutters and Robbers so some seeming heavenly travellers have gone half their way with Christ but being careless solitary disarmed are soulrobbed and slaughtered by Satans High-way men The erroneous and dissolute and further which is faddest of all as wel-guided ships in their perilous voyage within a little of Harbour either spring a leak or run on sand or rocks and lose their long sayling on the hazardous Main so old seeming Christians that look like Monasons that appeared to be long passengers in this worlds Sea heaven-wards by the leak of some secret unmortified lust let in destruction are swallowed up in the soft sands of a voluptuous life or spit on the Rocks of Despair or Presumption O its sad to be considered and with bitter tears to be bewailed what promising hopes youth-Apostate Christians have lost what soul-shipwracks manhood-Apostate Christians have made what bankrupts as to saving grace old Age-Apostate Christians have been O mournful spectacle that an old Professor that was thought to be almost ripe for heaven should prove a Wind-fall and turn a Libertine a Ranter a Quaker Look to it Christi-ans fear and tremble to be wantons with heavenly Ordinances your Christian Profession your shining Gifts your glorious Attainments your hopes of Heaven Assure your selves your unreformed abuse of grace will prove a sinne that will continually cause you to be on the losing hand for your souls SECT 9. 9. It is a despising sin it despifeth the Spirit of grace in 9. Abuse of grace is a despising of the Spirit of Grace Inaudita non faciunt nos lecta calcamuâ— Light love and holyness Heb. 10. 29. why hast thou despised the Commandement of the Lord 2 Sam. 12. 9. â—n home and a sharp question implying a cutting reproofe of David he sinned against the known Commandement of God and it s called despising The servant that knoweth his Masters pleasure and willingly disobeyeth despiseth this government An inlightned Christian sinneth at an higher rate then an ignorant Heathen Minoris reatus legem noscire quam spernere Salvian Those that fit in the Region and shadow of death do not what they hear not we read the pleasure of God and cast it under our feet in is lesse guilt to be ignorant of then despise the Law informed Rebellion shall have more stripes sinfull ignorance fewer t is rarely considered that when daring Christians abuse the Grace of God they despise the God of Grace What wickedness is this to despise infinite goodness and communicated kindness Should that leads to repentance tempt to carnal indulgence The wonder is not so great that that the damned in hell-torments despite God in his vengeance O stupendious folly and madnesse carnal Gospellers despite God in his Grace SECT 10. 10. It is Revolting Sin The wanton widdow that waxed wanton 10 Abuse of Grace is a revolting sin against Christ left first Faith of Christianity for an Idolattous Husband I Tim. 5. 10 11. When men are evil because God is good they cannot but grow worse and worse I have nonrished and brought up children and they have rebelled against me Isa 1 2. Gods goodnesse was abused to Apostate They are gone backward ver 4. ye will revolt more and more v. 5. Near spiritual union unto and close walking with God keeps the heart in awe but abuse of Gods grace men turn their backs upon him Evil servants at distance from their Masters are wantons and riotous and evil men when they goe away from God Two sad characters of a vile person going a whoring from God and being far from him are put down in the same verse Ps 73. 27. And they are ever
is further an high point of Christian care and wisdom to try Our practices Gods grace may be and is prostitured to wickedness Is it not so with thee Inquire in thy Vocation Condition Relation wherein thou standest Hath not thine heart and conversation been tainted with this curfed Leaven The abuse of Gods grace When the Plague is at thy neighbors house there is need to watch and try the soundness of thine own Since this worst of Plagues The abuse of Gods grace is abroad happy are they that search and purge their hearts and lives from licentiousness SECT 8. 8. INference The Devil hath his snares in the most holy 8. The Devil hath his snares in the most holy things things His great fear of War is in and about heavenly things We wrastle against spiritual wickedness in high places the original is in heavenly things Eph. 6. 12. Satan stood at Joshua's right hand Zach. 3. 1. The Pulpit the praying Closet the publike Oratories humbling Sack-cloth days the great and blessed truths of the Gospel the Orthodox as well as the Heretical head is not exempted from his snares The saving things of Gods grace Christs merits the promises of the Covenint the Spirits Gifts and Operations are all made Satans occasional baits to sin Where is weak sinning man safe who is in danger of abusing the holiest things How many have been tempred to be overcome by and perish in reigning sins under the pleasing conceit and deceit of a favoring propriety in God Christ the Spirit and Grace Happy are they that fear always the sinners of the Fowler not onely laid in Creature-comforts but Ordinances of grace in the very grace of God and Christ Most happy are they that are out of the enemies Countrey and reach that are in the state of blessed Indemnity without the fear of being overcome by Satans snares laid most cunningly and vain pretences though never so fairly gilded over SECT 9. 9. INference Libertinism puts the highest affront upon God 9. LIbertinnism puts the highest affront upon God It abuseth him there where he is most glorious should have most praise his grace The praise of the glory of his grace Eph. 1. 6. Moses said to God I beseech thee shew me thy glory and God said I will be gracious to whom I will be gracious Exod. 33. 18 19. They are LIbertines in nature that abuse the Creature God hath given the sweet succors of this life to be rightly used not abused 1. Cor. 7. 31. To serve him not lusts to be stairs of Assension unto him not Aversons from him The rich wantons of the world the Apostle James tells shall pay dear for abusing his Creatures to Voluptuousness Oppression hard heartedness forgetfulness of God But the Libertines in grace are the worst and most injurious To cast dirt on Canvase is a wrong but on Scarlet is a greater To abuse a great man in his servant is an indignity but in his Wife in his Sons a greater The abused goodness of God in his grace and Christ goeth nearer his heart then in his Creatures Grace is Gods saving Arm The Libertine doth what in him lies to weaken yea wound the arm of God that it cannot save In some things Almightiness is at a stand He could in his own Countrey do no mighty works but heal a few sick ones because of unbelief Mark 6. 5 6. The grace of God cannot save the constant and wilful abuser of it Paul was careful lest he should abuse his power in the Gospel 1. Cor. 9. 18. Be careful O Christian lest the Indulgences Powers and Liberties of the Gospel be abused CHAP. IX Containing an use of Humiliation PErverting of Gods grace calls for Lamentation Use 2 For Humiliation if prizing the gospel the love of God the zeal of his name the honor of Christ Gratitude for the infinite mercy of redemption are mighty arguments to move serious Christians to magnifie the grace of God in their hearts and lives and to rejoyceâ— its exaltation then surely the sense of undervaluing the gospel The want of love to yea positive hatred of God luke-warmness yea key-coldness for his name The dishonors of the Mediator of Grace unthankfulness for the costly grace of Redemption should load the heart with deep sorrow and draw forth holy mourning and tears and that for two sorts of injurious dealers with Gods grace the best and the worst of persons under the profession of Gods grace SECT 1. 1. BEwail O upright tender hearted Christian thine own 1. Upright hearted persons ought to bewail their abusing of the grace of God and thy fellows unsuitableness and dishonor to the grace of God 'T is too much the old man hath been too dissolute within thee I know thou seest and when thou art thy self canst not but bewail the neglect of the holy government of grace in thy soul the wanton uproars of thy unruly affections the swarms of undisciplined unregarded loose thoughts the secret filthiness which for shame thou darest not word but shamelesly give way to in thy watchless minde thy back-sliding in heart and in some things whoring imaginations fancies contemplations affections about false loves it is too much thou hast a bosome Libertine But art thou convinced thy self and thy co-heirs of glory and livest shamefully and dishonorably below the hopes of Heaven the high holy and heavenly profession of propriety in God an everlasting Portion Doth the guilt of abusing Gods grace visibly and scandalously appear against that holy principle of immortal life that is in thee and others Never leave thinking of this till thine heart be broken before the Lord O what reproach is brought to the God and Gospel of grace when his precious name is wounded in the house of his friends when he hears ill in the world from the dishonors of his own Family As David upon the death of Saul lamented The shield of the mighty is vilely cast away in Gilboa as though Saul was not anointed with oyl 2 Sam. 1. 20. So may it be for a lamentation The shield of the mighty indowed with grace is vilely laid aside as if he were not the anointed with the Spirit As Jeremiah lamented That the precious stones of Zion comparable to fine gold were esteemed as earthen Pitchâ—â—s Lam. 4. 2. So it is deplorable that the precious living stones of Zion darkned by some loose scandals are esteemed as dirt Five things may urge thee O gracious soul to mourn over thy wrongs to Gods grace 1. Thou sinnest against a Principle of life that should and would if excited make thee sensible of Gods dishonor 2. Thou abuseth that that sets thee off from the lost world distinguishing grace 3. Thy injury against saving grace is deepest ingratitude t is walking unwoâ—thy of that which must fit thee for Heaven 4. Thine offensive discoveâ—ies of wronging grace tempts carnal observers too prone to be loose to turn more bold Libertines 5. Thy open offences may be
children Fantastical Poetick Hyperbolies that Pro inanibus terriculamentis hyperbolis habent have taken the Devils Opium and are cast in a dead sleep National Judgements Personal Afflictions do not awaken them Satan rocks them asleep with his sweet Lullabies of promising life interest in Christ and the hopes of Heaven And are you indeed the persons of Grace 'T is strange you should be 't is impossible Grace is a living Creature a new Câ—eature a delicate Creature a tender Creature quick and sensâ—ble feels the least grievance the least sin Alas for you stupid Libertines The Devil may lay upon you sin upon sin mountain upon mountain and yet you feel not you complain not you mourn not you weep not you weep not you cry not with strong cries and tears to Heaven to be dis-burthened I have this sad tidings to bring you your Lethargy will in spight of your hearts be cured But when I fear O I fear never till you are in Hell flames there will be no sleeping fits there O you senseless ones of the love or fear of God! Blessings or Cursings Promises or Threatnings you cannot sleep in an uneasie tormenting eternal Bed of Tribulation you will have none to make your Bed easie no Julips no Cordials to succor your fainting hearts in your hot scorching fits Will you not believe O that you would believe your fellow graceless senseless wantons in Hell would tell you could they speak with you after scores of years sleep in sin they are now with a vengeance awakned out of their dead sleep â—happy were that voice of the Son of God that would do the kindness to thee slumbring drousie Reader as to bid thee and make thee to awake O awake awake to repentance and gracious Gospel indulgency lest thou awake to eternal vengeance O shake off that cursed unbelief that makes thee an Atheist a mock-god a dissolute debauched wanton Hell is no Fable Scripture threatnings are no vain â—ancies God hath sworn in his wrath a graceless impenitent contemner of his angry words shal never enter into his resâ— If thou beest such a one he hath said it and his Almighty avenging Arm will make good his word such a wicked Wretch as thou art that forgettest God and thine own duty shall be cast into hell Psal 9. 17. O folly O madness O sadness Presumption of Gospel-grace is made a pillow for loose sinners to sleep quietly on It will not always be thus God will change thy soft downy Gospel-pillow for an hard thorny legal one Visions of wrath as well as mercy are for an appointed time they will speak and not tarry O Devil-ridden secure ones hearken to that of Chrysostome he calls secure sinners The Devils Horses He is a fierce cruel Rider he spares Diaboli equos Chrysost no flesh he spares no souls he backs He hath ridden thousands off their legs off their spirits off their strength off their lives off their pleasures off their ease off their hopes The rider and the horses both will be for ever cast into the fiery Lake and never come out again O wretched wanton secure Libertines you would be secure and you shall be secure you would not have your cursed peace disturbed and it shall not be disturbed you would be perswaded you are under the wing of saving grace though in the broad road to destruction and you shall be perswaded God chooseth your delusions Isa 66. 4. your own election will prove your destruction O Judgement of Judgements Carnal security thou doest pave the way to eternal Judgements See O see your sad resemblance Sisera slept in Jaels Tent she wooed him Turn in my Lord turn in to me and fear not she went softly to him and her nail and hammer smote his soul into the other world Judg. 4. 18 21. so loose Libertines sleep in the Tent of presumption Carnal security woes them Turn in soul turn in fear not the issue is it softly and cruelly smites sleeping souls into the other world Sampson slept on Delilahs lap and lost his locks and his strength Libertines sleep in the lap of security and loose their hopes of Heaven Eutychus slept while Paul was Preaching and fell down dead Acts 20. 9. Carnal Gospellers sleep while they enjoy the means of grace and fall dead into the bottomless Pit Crafty Ulysses gave Polyphemus a sleeping draught and when he was asleep he run an hot Iron into his eye The Devil the crafty Ulysles of Hell he gives secure sinners a sleeping Potion and when they are fast he blindes them and shoots his deadly fiery shot at them Carnal security under presumptions of Grace is both a sin and plague Gods Judgement the Devils Triumph Souls ruine SECT 11. THey are apparently gross Prophaners of the Grace of 11. They abuse Gods grace who are guilty of wrong to the creatures God 11. And lastly Who are guilty of a wrong use of the Creatures God made them that his grace by the professors of and pretenders to it should be exalted in the use of it Four things demonstrate that it is not so 1. When they are used ungraciously This is a perverting of the intention of Creation Every Creature of God is good which God hath created to be received with Thanksgiving of them that believe and to be sanctified with Prayer 1 Tim. 4. 3 4 5. A strong Implication that every one that useth the Creature aright must first be gracious and then use it graciously Three graces are here set down The grace of Prayer in Invocation for Gods not onely natural but spiritual blessing on the Creature The grace of thanksgiving in returning to God the praise of Lip Heart and Life for his good Creatures And the grace of Faith in using them in and for Christ in the strength Reverenâ—ia hospitis qui praesens est nos alit perpetuo retinet in officio disciplina sancta Marlorat of Christ to his praise Adde to these the grace of holy Fear not to offend the Author of Creature-goodness For as the Feastmakers eye is on his guests to see their behavior so the great House-Keeper of the World that feeds and cloathes millions every day is strictly observant who useth his goodness according to the rules of holy Temperance contributes to right Creature-use in guarding the sensitive appetite that it doth not clog the immortal spirit with burthensome surfeits of any kinde When the Creatures are not thus graciously used it is a wrong to grace whose office honor and power is to regulate their use 2. When they are used to a sinful end either to the satisfaction of Lusts or hinderance of Gods service 1. To the satisfaction of Lust the Israelites abuse They asked Petulantissimis hominÌ„um concupiscenti is satisfacit aliquando Deus ex ira Ames in Psal meat for their lust Psal 78. 18. not for their convenient use but for the satisfaction of their corrupt lust which God granted in wrath
rare to meet with the fellows of a precious Minister of whom it was said That he got but lost no heavenly heat and vigor by holy duties the more in it the more furnished with heavenly power love delight and warmth in renewed exercise There was renewed influence of the spirit of grace the picture of the spiritual injoyments of the next life The Apostles rule is It is good to be always zealous in a good thing Gal. 4. 18. Not in fits and pangs of holiness but always â—he Ceremonial Fire was always to burn on the altar They are the choicest happy Christians in whose hearts the heavenly fire of zeal is still burning It is our wantonness we keep not close with God but after heats we cool our hearts in the worlds cold Air and are so benummed in our earthly affections and imployments as if we had never been by Heavens fire The counsel to wanton Sardis is good to us Be watchful and strengthen the things that remain that are ready to die Rev. 3. 2. 3. In slacking diligence How are we too often in Heavens way like Jading Steeds who though well yea high fed in the Inne yet go lazily and worse than before God hath given Heavenly Travellers sweet and full Baits how is his goodness dishonored when after Tastes how gracious he is we yield rather to spiritual slumbers then hold on our way How Nou vis proficere vis ergo deficere Ibi proficere ubi curreredesinis Bernard do those wanton Laborers disparage a good meal that slack their diligence play but work not When our industry in the Lords work abates it is good to put these spurs in our dull spirits O thou wicked and slothful servant the sad charge of the last Judgment Matth. 25. 26. The diligent hand makes rich Be not slothful in business but fervent in spirit serving the Lord Rom. 12. 11. Shew the same diligence unto the full assurance of hope unto Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys the end Heb. 6. 11. Abounding in the work of the Lord as knowing pious labours shall not be in vain in the Lord 1 Cor. 15. 58. Work out your own salvation Phil. 2. 12. make thoâ—ow work of it 4. In carnal security Even sound hearts after they apprehend the sweet tastes of Gods love and the bitterness of death is past are too apt to think their mountain strong sing a false Requiem to their spirits as if they were out of the dangers of Desinunt esse perditi cum destiterint esse sâ—curi Salv. ruine committing from their loose unregenerate part in them the sins against which God threatens Hell upon the assurance they are heirs of Heaven thinking themselves secure are not safe Whereas the way of life is the way of holy Jealousie not security It is not the least of Satans wiles to suffer himself to be overcome that he may overcome As conquering Soldiers yet unsuspicious of dangers are taken Prisoners by a routed Cum certamini manifesto cedit ad hoc se viâ—tum demonstrat ut vincat ad hoc fugam simulat ut persequentem occidat Ful. gent. ad Prob. Ep. 3. Army so unjealous Christian Victors by laying by their Watch and Alarms of holy fear are suddenly surprized 'T is an imprudent conclusion because the Bird hath escaped the Foâ—vler therefore he shall ever be out of the danger of the Net and Gun-shot The heart is deceitful We are still in the Enemies Coâ—ntrey Christs Garrisons have false friends in them will open the Gates to the destroyer and while every soul hath Judas's in it to kiss and kill and betray the grace of God into the hands of enemies there is urgent need of a constant watch Fear was the Apostles watch-word to the priviledged Gentiles lest they that stand by Grace should fall by security Rom. 11. 20. Happy is he that feareth always Prov. 28. 14. We abuse spiritual injoyments when we suspect no loss Greatest Beauties Riches and Honors call for most waking eyes and strictest guard When Christ had sweet tidings from Heaven he was Gods beloved Son Matth 3. ver last he was forthwith set upon by the Devil Matth. 4. 1. If the envious vigilant Tempter seeth our private Prayers and tears of Joys hears our joyous triumphs of Gods kindness in Christ malicing such hated glory he will presently lay traps to damp our joyes defile our spirits wound our consciences and bring us to the very Suburbs of Hell Ye are partakers of Christ said Paul of the Christian Hebrews if you hold fast the beginning of your confidence stedfast unto the end Heb. 3. 14. 'T is not enough in first conversion to hold the precious Jewel Jesus Christ in the hand of Faith but there must be a constant hold-fast Is he who is among Thieves careful to hold fast the Pearl in his hand and fearful to let it goe So it should be with every prudent Christian he should fear his own lazinesse cowardize weaknesse should loose his riches 'T is the Apostles counsel to his Hebrews useful to all that think they stand and a soveraign preservative against security Let us fear lest a promise being left us of entring into his rest any of you should seem to come short of it Heb. 4. 1. 5. By dallying with Temptations we pray we may not enter into temptation Gods grace is our deliverance Corruption casts us into the fire the hand of mercy plucks us out But how often do Gods foolish fearless children like ours after we have been burnt and cured we adventurously play with the same fire that scorched us and renew our pains and cries 'T is not an experimentally true spirituall Proverb That all Gods burnt children always hate the fire Even after David had sweet visits and walks with God and the refreshing joyes of his salvation he wantonly dallyed with temptations fire in the roof of his house defiled his soul with forbidden lust of strange beauty and Body too and lost spiritual for carnal delight the joy of his salvation for the pleasure of sin Grace doth not perfectly crucifie the old Man while Lust is an in-dweller it will be an inticer We may as well play with fire near Gun-powder as play with Temptations near Lust 'T is no safe dancing near Pits brinks taking fire into our bosoms welcoming temptations into our hearts The old man is too willing and too pressing to tempt us out of heavens way we need no world nor devil to drive us 'T is good counsel and singular indemnity to our soules if practised Abstain from all appearance of evil 1 Thef 5. 22. Hate the garment spotted by the flesh SECT 2. 2. EVidence of close abuse of Gods grace is Irreverence of 2 An Evidence of abuse of abuse of grace is irreverence of Gods Majesty Gods Majesty The best are too apt to wrong their nearnesse to God by forgetting their distance God is so his childrens
distinguishing mercies unto thee How hast thou forgotten the Lord in numberless sins Should he cast thee out of his mind thou hadst been cast into Hell long before this O let the thoughts of thy dear Lord be precious to thee Love quickens memory let him be the dearly beloved of thy soul as thou art of his and thy memory will be the faithful treasury of his glory and thy duty SECT 4. 4. EVidence of close Abuse of Gods grace is secret acting of Heart-sinnes Close pollutions in the best hearts deny and 4 Secret acting of heart-sins is an evidence of abuse of grace oppose the savoury power of grace Scripture Records are sad experiences of a world of filth gathered together in the heart like an heap of dust a load of dung There is heart iniquitie that marrs Prayer Psal 66. 18. There are close heart Idols Ezek. 14. 3. which have too much account and adoration The heart in the time and place of solemn divine service goeth after covetousnesse Ezek. 33. 31. is the work-house where the practises of it are daily exercised 2 Pet. 2. 14. The heart is of a grosse brawny constitution Matth. 13. 15. insensible of fleshly or spirituall motions It is whorish corporally sometimes often spiritually had rather lye in an earthy yea sometimes an hellish than heavenly bed of Loves 'T is often the complaint of serious gracious spirits when their lips are pure their hearts are unclean when their language is heavenly their spirits are earthly Aliud corde prementes aliud ore promentes O the sighs the tears that are the issues of spiritual observing eyes when they turn inwards and behold defiling Pride Passions Dumb sins Abominable impurities yea which aggravates inward wickedness in pious soules even in cleansing times and means Hearing Praying Humbling houres so that were hearts transparent and their hideous filthiness exposed to Fenestrata pâ—ctora common view the Readers of bosom wickednesse would say Religious minds were not Gods Temples but the Devils Synagogues not the sweet Repositaries of the Holy Spirit but the Augaean Stables of the unclean How filthy is the scent of holy mens impure soules to their heavenly acute smell They are weary of their lives in their right sense when they see such close wickednesse to wrong the Grace of God but that there is â— discerning eye and loathing spirit of this filthy sink of sin all werâ— naught and all profession a delusion O Christian wouldst thou load thine heart with the sight and sense of those ugly hellish characters thy spirituall Lyncaean eyes behold see the vilenesse of it in a parable A King intirely affectionate to his Subjects his favourites especially would be honoured every where but especially in his Court what affronts do his ennobled and promocreatures put upon him who although they do not make him vile in the streets yet before his face pollute his chamber with mire and dirt yea spit in his face The King of Glory loving to all deserves every ones highest respects his favourites especially though the world wallowing in wickednesse abuse him he should not be wronged where he keepes his Court what affronts do his ennobled new creatures do to him who though they do not make him vile in the open streets of publick scandall yet they pollute the heart his chamber with the mire and Triâ—linium Dei. dirt of filthy sins yea spit on the fair face of his Grace by secret presumptions O infinite mercy compassion and condescension that the great God jealous of the State and Glory of his Majesty seeing his Mansion house so abused will yet vouchsafe to call it his and to dwell in it SECT V. 5. EVidence of close Abuse of Gods Grace is adventuring 5 Adventuring on lesser sins is an abuse of Grace on lesser sins Grace is that Wisdome that is from above without partiality in its Heavenly Executions will spare no sins fat and lean must all be a Sacrifice to its sword great and small like all the Egyptians in the Sea must perish it hath no reseâ—ves of cruell pitty sayes of all sins as Jehu of all the Worshippers of Baal Let none of them live 2 King 10. 20. Hypocrisy speaks like that hypocrite Saul spare some O Christian t is thy wanton indulgence when thou sparest any little it may be doest thou thinke when the flattering old man sayes spare this and this sin it is as if he should say damn thou soul little sins like little poyson being of a killing nature as well as greater that of Chrysostome is true experience He that a little is carried away by his carnall Lust will be a greater Revolter his Qui parum cupiditate abreptus discesserit multum etiam procedens abscedit Quamobrem cave parum hoc non est parum sed fere totum Chrysostom Counsell is safe wherefore sayes he take heed this little is not little it is almost all Sins motion is down hill motion like the stone when it begins a little to fall it still falls he that goeth one mile with his Lust and the Devill will go two ten twenty knowes not when to stop a little allowed weaknesse soon growes to allowed wickednesse what enemies are we to Grace and our own Soules when in the just day of its vengeance we will secure little sins say we not as Lot of Zoar is it not a little one and my Soule shall live Gen. 19. 20. This sin is a little one a Saints infirmity my Soule shall live how do we practically indent with God that his gracious Pattents should be securities for little sins Well were it if these had not too liberall allowances protections and Respect When I bow said Naaman in the Carnis nostra securitas infirmitatem primam ad pecca tum viaÌ„ sacit postea obdurat animam prava voluntate house of Rimmon in this thing the Lord pardon thy Servant 2 King 5. 18. So when we yeild subjection to little sins in these things there is scarce doubt the Lord will pardon his servants when we protect the least sins how do we forget that command Cast away all your transgressions Ezeck 18. 31. And what in us layes cast our selves out of mercies Protection Repentance must be as universall as Remission that Grace that pardons purgeth all sin though all sins are not equall yet all are mortall in their nature a little sin as well as a little needle sticking in the heatt is deadly vain thoughts idle words deadnesse of heart formality in duties foolish jesting petty oathes with many such sins of course though little sins in common repute by many Minima vocat ex sensu hominim nihil minutum de quo praecipere dignatus est coelestis Legislator Marl in loc thought no sins yet like little Toads and serpents spit poyson on the Soule we read indeed of least Commandements Matth. 5. 19. But it is in mens opinions not their own nature No command is little that hath
of the Spirit is like the Still-born in nature There are the delineaments and proportions of a child in face hands c. but no life of a child and so no growth Where there are the professions and convictions of a Sainâ— only not the life of a Saint there is no growth How dost thou wrong the stock God hath put into thine hand when not improved Thy little increase I will not say speaks thee no Christian it doth a Dwarf in Christianity There is some great fault in nature that living Dwarfs grow not Surely there is some great fault in profession that Christian Dwarfs grow not as others do Gods Talents are not to be hidden in a Napkin He looks to Dominus suae pecuniae quaerit usuram ut intelligamus dominum donrraÌ„ suorum exercitationem postulare bonarum actionum tributum ex iis exigere Ambr. receive his own with Vsury Luke 19. 20. It was the fault God charged upon Sardis The practise and profession of godlynesse in sundry of her members was ready to die Rev. 3. 2. A Christian is a Tradesman his dealing lies in heavenly commodities God intrusts some with a large stock of Knowledge and Memory heavenly Instructions of the Word and Motions of the Spirit Visions of his Love Where he gives he expects much and takes it ill his rich Merchants in a fair estate should trifle anâ— peddle and bring him in a smaller Revenue of glory than meanly gifted but more faithfull Trustees of his Goodnesse Cum augentur dona rationes etiam crescunt donorum Greg. Mag. Will not Merchants blame their Factors if neglecting their gaining opportunities their Estate increase not How may the Lord blame the professed Factors for his name in the world if they prove negligent in heavenly proficiencies SECT 11. 11. 11 Pride and desire of preheminence is an evidence of the abuse of grace EVidence of close abuse of Gods grace is Pride and desire of Preheminence Outward and inward Riches both puff up Charge the rich of the world they be not high minded 1 Tim. 6. 19. Be not high minded Rom. 11. 20. It is the Apostles Dehortation and Caution of the Gentiles excelling the Jews in means of grace It was the Corinthians carnal wantonness their parts were abused to puffing up and vain-glory 1 Cor. 4. 6. 7. The Apostle reproved their windy puffing humour 1 Cor. 5. 2. Precedencie in gifts puffed up one against another Gravissima ironia Dicks This vanity of swelling preheminence the Apostle derided Ye are full and reign as Kings 1 Cor. 4. 8. Your common Indowments have made you happy How poysonous is our nature that envenoms the best things How doth it turn shining Excellencies in gifts and graces into prevailing Temptations to scisme and contempt of inferiour endowments yea to darken the glory of God in a lesser Starre because a greater out-shines it It is the mischief of spiritual Pride it either over-magnifies or vilifies Gods gifts It idolizeth one and debaseth another is an unjust Judge of Gods gifts It saith one Christian hath more than he hath another lesse than he hath Yea this evil comes of it that the bestower of different gifts and graces is abused Whoso mocketh the poor reproacheth his Maker Prov. 17. 5. He that reproacheth the poor Christian in gifts and graces reproacheth his maker such a one he is a poor Preacher though an holy sound one will you hear him such a one prayes poorly hath poor lean braines a silly soul though a precious Saint and so is slighted a no body a common Abuse of God and grace and gracious spirits discovered by high-flown Christians whose fancy runs before their judgement The abasing of some of loâ—er stature than others is an Interpretative abuse of God The Lord rejoyceth in all his works Psal 104. 31. They are all in wisdom Psal 9. 1. He seeth they are very good as they come out of his pure creating hands Gen. 1. 31. And he hath a sweet delightful complacencie in them all But cursed spiritual Pride is all for superlatives and singularities rejoyceth and triumphs in the Arrogantia honoris pedissequa Salvian chiefest works of the Spirit Take heed if when God honoureth thee above others Pride turn not his glory into shame Arrogance saith one is the Lacquey of Honour but Humility the Preservative Hast thou Eminence suspect and tremble at Self-conceit In opere misericordiae facit cordis superbiam pullulare Fulgent ad Probam Ep. 3. Satan knoweth how to make Pride of heart grow out of works of Mercy words of Piety tears of Humility This stinking weed grows out of the best soyl 'T is good to prick this bladder by these thoughts God resists the proud Jam. 4. 6. Sets himself against them like a fierce mighty enemy in battel array He scatters the proud in the imagination of their hearts Luk. 1. 51. Wherein they deal proudly he is above them Exod. 14. 11 They are an abomination to him Prov. 16. 5. Are in the high road to destruction Prov. 16. 18. I have heard it was the confession of a proud Professor yet to seeming a peereless meek one of a very haughty spirit that the Lord suffered him to fall into wofull scandal to the reproach of his name and the Gospel to punish his Pride God gives grace to the Humble In Christ there was a Fulnesse of Grace and Eminence of Humilitie This rare shining grace is the Ornament and will be the Improvement of Grace SECT 12. 12. EVidence of close Abuse of Gods grace is declining Hardship 12. Declining hardship in the practise of Religion is an abuse of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it black and blew in the practise of Religion Christianity is a Warfare Christ the Captain of Salvation Every true Christian is a Souldier by profession 2 Tim. 2. 3. The spiritual as well as the civil Souldier must endure Hardship Paul a great Leader in this heavenly War was a man of sufferings * beat down his body 1 Cor. 9. 27. did bear in his body the marks of the Lord Jesus Gal. 6. 17. Grace inables to indure hardship 'T is the effeminate wantonnesse of corrupt nature if in Christian profession it can have beds of Down full Tables glorious Apparel sweet Pleasures to swim in securities from pain and losses Christ is allowed but when the Doctrine of the Cross and owning the hated truths of the Gospel brings persecution affliction call for Mortification the subtle self-preserving Old man can make a politick retreat out of dirty Lanes into the flowry Meadows and leave the hardship of flesh-curbing self-denying and pleasure-renouncing holy discipline for worldly gain and delights We can think and talk of the grace of â—â— but where is its stout masculine virtue to be found among us It is with much adoe and great regreat to suffer the exercises of Religion to injure us to Master the sensitive appetite in Fasting Watching Cold Hunger The
Reason and Practise of Philosophy hath more kept under the senses delights and demands and governed Ad fugiendas molestias in geniosa caro Marlorat passions than the grace of Christianity in many delicate Gospellers How highly dishonorable is this to Gods grace that it should doe lesse than Moral reason The sad difference lies not in the eminence of Reason and impotence of Grace but the wantonness of those persons that weakens its power oppose its counsels and commands and disgrace its glory The wisdom of the flesh is over-ingenuous to decline trouble and at every tryal of enduring hardnesse in the wayes of godlyness saith spare thy selfe consult thine ease This severe rigour is more than needs SECT 13. 13. EVidence of close Abuse of Gods grace is neglect of daily Neglect of dayly repentance is an evidence of abuse of grace Repentance The best of men renew sin every day and sin renewed guilt reneweth and the daily renewing of guilt should necessitate a sense of daily pardon and repentance But as Jezabel repented not when she had space of repentance so too many careless Christians that daily sin omit their daily serious repentance When sensualities have had too much indulgence unmortified lusts their provisions head-strong blind passions their reins and violent careers when the Spirit in rellishing creature sweetnesses hath been out of tast of heavenly things when close wickedness hath been acted when sad estrangements from God cold barren formalities have been the bane of holy duties many indecencies impieties and ingratitudes call for rent hearts broken spirits sorrowful confessions loathing detestatiousâ— and weeping eys how hath the daily discipline of repentance even by them that have the seed of repentance sown in Habeto codicem conscietiam suam scribe quotidiana peccata antequam veniat somnus reminiscere peccata tua Siquid boni fecisti gratias age siquid mali de caetero ne facias judicium facito tibimetipsi terribile Chrysost their hearts been carelesly neglected This sadly comes to pass through the want of daily registring our sin in the book of conscience and reading them over before wee sleep a sorrowfull sense of them suing out a pardon self-displasensâ—e and abhorrence and earnest begging power to repent 'T is good counsel Chrysostome gives Say O soul we have spent the day what good is done what evil is committed what good soever thou hast done give God the praise whatsoever evil do so no more Passe a terrible judgement on thy self Too many dayes have passed over Christians of strict profession without observing bewailing repenting of their sins The Sun hath often gone down upon much wrath worldlyness hypocrisie the body hath had its rest before the soul its cure of daily sins It was Pauls holy jealousâ—e of his over-loose Corinthians I fear said he lest when I come my God will humble me among you and shall bewall many that have not repented of their lasciviousness 2 Cor. 12. 21. This godly suspition is very needfull for the best of men lest those daily sinnes carnal Libertinism betrayes them to should lye upon them unpardoned and unrepented of Happy are they whose tender inlightned watchfull spirits are a constant day-book to note down and read the disorders of the heart tongue and life in Parum est semel putasse saepe putanduÌ„ est imo semper quod putari o-â— porteat si non dissimulas invenis Bern. sad convincing characters and by the hand of Faith take the blood of sprinkling as a sponge to blot them out and resent them with dayly hatred confession and godly sorrow working repentance It is otherwise with wanton lusts in the best hearts than with ranke luxuriant Vines These need not alwaies to be pruned those need not onely frequent but constant prunings of Mortifying grace Often reckoning we say makes long friends Repentance the more frequent the more easie and effectual will at once be the peace and comfort of the Spirit prevent much carnal wantonnesse shew the power of grace and fit us to live and dye CHAP. XII Containing an use of Caution THE Symptomes of this too common spiritual disease Use 4 for caution depraving the Grace of God being layd downe both in the grosse and close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning indications thereof it will next be needfull to lay down some cautions touching the grosse Abuse of Gods Grace concerning the close wronging of it and touching the differences between the injuring of Gods Grace in a Regenerate and Unregenerate person though this sin be in all it is not alike in every one This sin is in the present fruits of it more hainous and in the event more perilous to some then others The next use then will be the fourth in order Caution 1. To them who grosly 2. To them who clofely Abuse Gods Grace 1. To them who are grosse abusers of Gods Grace let them hearken to four things SECT 1. BEware that you put not off the triall of turning the Grace of Beware thou put not off the tryall of turning the gâ—ace of God into wantonnesse God into Wantonnesse too many are hardned in their apparent indignities to the Grace of God by delaying the tryall as diseased persons put off inquiry into their mortall diseases and carelesse Stewards their loose carriages their unfaithfull squandring away their Lords goods spend-thrift Tradesmen the cracle Estates yet though the open loose doctrinall and practicall enemies of Gods Grace never try themselves whether they have evidently turned the Gospel Antidotes into poyson and in open hostility opposed that Grace they seemed to own yet God tryes them every moment possibly Reader thou art the grosse profaner of Gods Grace if thou canst hardly be perswaded thou art such a notorious Libertine as indeed thou art I beseech thee take some paines with thine owne precious soul that this dreadfull stain and guilt may be purged and pardoned O that I could on my knees passionately begg it at the Throne of Grace that thou wouldst see the foule ugly countenance of thy notorious loose heart and life in the large glasse set before thee I beseech thee in the name of the Lord Jesus for Gods sake whose Grace thou hast depraved for Christs sake who so dearely bought Grace thou hast despised for the Spirits sake whose gracious motions thou hast resisted for the Gospel sake whose gracious Call thou hast refused for thy Soules sake which will infallibly be damned if thou dost not repent of thy most evident Abuse of Grace Study the eleven Sections of the tenth Chapter of this Treatise read them not over slightly mingle them fortifie them with Faith that they are reall Truths never leave questioning thy Soule Thus Soule Art not thou guilty is not this charge drawn up against thee O thou art guilty thou art guilty Art thou cast in the Court of Conscience for a wicked wanton Libertine Then further I intreat thee never leave the sad thoughts of thy
and filthy will be so still Rev. 22. 11. ye will revolt more and more Isa 1. 5. Evil men under the Abuse of grace will wax worse and worse 2 Tim. 3. 13. and under the form of godlyness increase the power of wickedness 2 Tim. 3. 5. continue in sinne because grace abounds Rom. 6. 1. It is here also as it is with two men that abuse their friends One doth it and seeth the ungrateful disingenuitie of it and mends the fault another doth it and loads his dear friend with more disgraceful insolencies So a gracious man wrongs his best friend Jesus Christ and sayes of his abuses as Ephraim of his Idols what have I to doe any more with them A gracelesse Professor wrongs the Lord Jesus his owned friend and multiplyes still ungratefull injuries SECT 5. 5. DIfference A real Christian wrongs Gods grace and as 5 A Regenerate repents and is pardoned it is repented of so it is pardoned This iniquity proves not his ruin There is pardoning grace for the abuses of pardoning grace The blood of Christ washes away beleevers wanton abuses of the blood of Christ Gospel grace like the Sun blots out the thin and thick clouds of sin A pretended Christian wrongs Gods grace and as he hath no repentance so no pardon He is not cleansed by the blood of sprinkling that hath been without ceasing and remorse abused by a prophane wanton heart and loose life The contrary events of Abusing Gods grace are like the different issue of two Subjects abusing their King The one doth it is humbled for it accepted and pardoned the other doth it is hardned rejected and hanged Be vailed pardoned Abuses of grace hinders not heirs of glory from their eternal Inheritance Unreformed wrongs of grace in vessels of wrath not blotted out by the blood of Christ will cast them into hell CHAP. XIV Containing an Vse of Exhortation 5. VSe is Exhortation in these things Observe the Use 5 for Exhortation helps to escape this great sin the Abuse of Gods grace Blesse God for Perservation Be alwaies jealous of the sin long for a riddance from it and joy in the hope of it SECT 1. 1. LEarn of the gracious and precious heart and life of Jesus Christ 1. Learne of the gracious and precious heart life of Jesus Chr. Fulnesse of grace dwelt personally in him Hee never in the least playd the wanton with his Fathers grace sought not himself in pleasing his own will nor glory had nothing of the loose spirit of the world in him was not taken with its empty pomps ever went about doing good Acts 10. 38. was his Father and his Churches faithful servant Isa 42. 1. busie in saving work while in the flesh Luk. 2. 49. wrought by did not idle and play away his light Joh. 9. 4. was solid weighty serious in all his affaires with God and men To bee still writing after his fair copy would mend the loose Errata of Christains lives 'T is the Apostles counsel Let us walk decently as in the day not in rioting and drunkenness not in chambering and wantonness Rom. 13. 13. If it be said how the next words shew But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill it in the lusts thereof v. 14. Christ is two waies put on By Justification when the chief Robe of his imputed Righteousnesse is put on and by Imitation when the Garments of his communicable graces are put on Put on as the Elect of God bowels of mercy kindness c. Col. 3. 12. Did wee learn the truth as it is in Jesus and trace the steps of his Faithfulnesse Zeal Meekness Humility Heavenly mindedness Divine communion Self-denial Spiritualitie we neither should nor could be such wantons with the Gospel as our loose spirits tempt us to doe Christian set before thee the heavenly purity gravitie soliditie of the Lord Jesus it will awe thy daring insolent spirit What is Christianity but a transcript from the original copy Jesus Christ Should not servants that goe in their Masters Livery doe his work Really put on the cloaths of Heaven and thou wilt not do the work of Hell What an horrid incongruitie is it to pretend to be like Christ and act like the Devil The lazy Philosopher talked of virtue but did it not and the lazy Christian can discourse of the grace of Christ and Quid inter se simile habeat Philosophus Christianus Graeciae discipulus caeli Tertul. in Apolog c. 46. act it not As the Greeks professed Philosophy so doe Libertines Christianity The real imitation of Jesus Christ would be a prevention of loosenesse These daily thoughts would do well I am a professed Disciple of Christ Did he think as I think Reason as I doe Were his affections like mine Did such words come from his mouth Were such designs driven by him SECT 2. 2. HElp is a cleansed purged heart Legal pollutions the 2 A cleansed purged heare is a special help to avoid abusing of the grace of God Types of Moral debarred from serving the holy God An impure heart serves not God but abuseth him The purging of the conscience from dead works and serving the living God are put together As well may a dead man ferve a living Prince as a polluted heart with dead works serve the living God To the pure all things are pure to the impure all things are in their use impure Tit. 1. 15. An impure heart makes an impure use of the holy God his Prayers Confessions Confidences Hopes are impure whose heart is so Cleanse your hearts said James then draw nigh to God Jam. 4. 8. It is with a pure heart as with a pure fountain it will work out mire and dirt It is with a clean heart as with a clean stomack it turns good meat into nourishment not ill huniour Christian purge thy heart by the wholsome working Physâ—ck of Gods grace of self-love worldly lusts voluptuousness covetous proud filthy desires vain-glory vanity of mind folly caâ—nal securitie and then wholsome meat the food of blessed Angels will not accidentally prove as hurtful to thee as the carrion food of Devils 'T is a sweet truth Beleeveâ—s draw nigh Absque cruore domini nemo appropinquat Deo Hier. to God by the blood of Christ Ephes 2. 13. Without a bloody skreen God would be a consuming fire to every sinner for the least sin But what doth the impure unwashen heart coâ—nt of the blood of the Covenant but as an unholy thing Heb. 10. 29. when not used in a way of gracious cleansing but emboldning allowance of sinne A cleansed heart will neither prophane the blood spirit nor word of Christ SECT 3. 3. HElp is the fear of God It is a Soveraign remedy against all 3 The fear of God is a help against abuse of Grace Religio esse non potest ubi â—imor nullus Lact. filthâ—nesse of the flesh spirit
2 Cor. 7. It beats off satans insinuations to wanton Thoughts Reasonings Glances â—ffections Joseph would not hearken to his wanton Mistris Shall I commit this great wickednesse and sinne against God overcame the loose temptation Gen. 39. 9. When the flesh grows wanton as it is ever apt to doe it is good to look upon the sad monuments of Gods wrath his judgments and so to hedge up sinnes way with thornes David made this holy use of them My flesh trembleth for fear of thee and I am afraid of thy judgements Ps 119. 120. Judicia Dei â—ncutiunt salutarem pavotem Amesius They cast a saving fear on pious minds that teach to decline rainous sinnes Gods fear is like a stout faithful Porter that will not suffer the Kings Enemies to come within his Court-Like a resolute Steward that suppresseth loose misrule within his House These wanton Professors in the Text wanted the fear of God They feasted without fear v. 12 and they ungraciously abused the grace of God Till men that have banished the fear of God out of their hearts entertain it they will never mend their loose hearts and lives Christian when thou art tempted to abuse Gods grace or either in a grosse or close way Timor emendaotor Acerrimus Plinius secundus set the fear of God before thee and say with thy self The Lord seeth me now wronging his grace by praying for that grace I care not for I cannot abide to see in another by sheltering injustice under his grace by shamelesnesse in the sense of acknowledged sins by insensiblenesse of others sufferings by unimproving the talents of his gifts and graces Shall I not be afraid to wrong the grace of God in his presence Are not Kings Favorites afraid to abuse his goodnesse in his presence and good children afraid to be saucy in their Parents eyes wantonnesse and the holy fear of God are inconsistent We never are boldly irreverent but loosnesse ensues it The fear of God in the heart will not allow departure from him SECT 4. 4. HElp is the Christian watch It is a great advantage to holy 4. Christian watchfulness is a help against abuse of Grace Admodum pertinenter conjungit vigilantiam sobrietatem Musc Miles in exenbiis Saluti insidiosissime adversatur Muse Contine lingua meam intra cancellos ne effetiat verba indigna Pelican sobriety that it keeps from wantonnesse both in worldly and Spiritual things Watch and be sober 1 Thess 5. 6. Vigilance and Sobriety Drunkennesse and Sleeping are fitly joyned Tenebrarum Cives The dark Citizens of Satans Kingdom sleep in stupidity of Spirit incogitancy madnesse and security and then they are drunk with carnal Lusts Affections Delights Covetousness Pride and Passion whereas a perpetual watchful minde like a Soldier in duty would prevent that loosnesse that exposeth to the enemy The watchful adversary soon surprizeth the riotous drouzy Souldier in his Quarters and observing Satan the loose sleepy Professor The wanton Tongue needs a watch lest it vent indecent Impieties and Impurities Set a watch O Lord before my mouth keep the door of my lips Psal 141. 3. The wanton ear needs a watch lest from a diseased itch not enduring sound Doctrine it turn from the truth to fables watch against this t is Pauls counsel to Timothy 2 Tim. 4. 3 4 5. Delicate itching ears must have scratching Doctrine Prurientes aures delectantur â—benignâ sca patione Matl Significat non modo fastidium sanae doctrinae sedodium Maâ—lorat to please carnal Lusts and hereby sound truth is loathed and contemned It is the common bane of Sermons Humor not Health carries away the credit And loose Appetites are more for delicate sauce then wholsome food Not the goodness but the newnesse and finenesse of the Diet and Cook is regarded The wanton eye needs watching lest it be a Casement to let in Vanity I made a Covenant with mine eyes why then should I think upon a maid Job 31. 1. much lesse on anothers Wife to tempt to wanton lust I bridled mine eyes that it should neither Oculos froena vit ne aspicerit vel quod peccalum foret vel ad peccandum illiceret Mercerus ther behold sin nor the baits of sin The wanton heart needs watching without this inward guard the outward watch of the senses is in vain A loose heart is so ingenuous it can shape the Idaea's of wickednesse The prophane heart of a blinde man may burn in lust while the outward doors are lockt and barr'd the unguarded Chambers of the heart may be lascivious Sound Christianity is severe and difficult it alloweth no sleeping mindes in secure sinning in worldly ensnarements in injuries to the Gospel That sleep that chains up the senses must not close Debent omnes etiam pii cum dormiant oculis corde vigilare Cypr. de Orat. Dom. up the eyes of the minde The heart may be carnally and spiritually wanton when the Body sleeps ' â— is good to pray that spiritual wickedness may not act in natures sleep Noisome dreams secret impurities are the issues of Original sin and Satans injections Keep a strict watch against the filthinesse of the flesh and spirit The resolved vigilant Steward prevents much loose disorder in the Family and the resolved watchful Christian in his soul SECT 5. 5. HElp is Prayer in the Holy Chost Praying always was 5 Prayer in the Holy Ghost is a special help against the abuse of grace Oratio flagellum Diaboli Christs remedy against the wanton excesses of the world Luke 21. 36. It is good against Libertinism in the Church It casts out the unclean Spirit Matth. 17. 21. It will cast out unclean temptation Pray that you enter not into it that neither you tempt temptation nor temptation tempt you To pray wantonly or through wantonness not to pray at all is the ready way to open the door to all lasciviousness of flesh and spirit Fit it is that he perish under loose temptation that either slightly or not at all seeks for a defence our continual help in Grace No wonder we have it not when we ask it not or amiss The Apostle Jude propounded it as safe soveraign counsel to avoid the wantons in the Text But you beloved praying in the Holy Ghost c. Set Grace awork in Divine Holy Prayer Run to your strong hold Gods grace is able to keep you from the abuses of it It was Davids practice uphold me according to thy Word Psalm 119. 116. Hold me up and I shall be safe 117. I flie unto thee Psalm 143. 9. Turn away mine eyes from beholding vanity Psalm 119. 37. Incline not mine heart to covetousness v. 36. SECT 6. 6. HElp is walking in the Spirit a safe Direction Walk 6 Walking in the spirit is an help against the abusing of grace in the Spirit and ye shall not fulfil the lusts of the flesh Gal. 5. 16. To be spiritually minded is life Rom. 8. ye
purified your heart by the spirit 1 Pet. 1. 22. The spirit mortifieth the deeds of the body Rom. 8. 13. Let us walk in the spirit not desirous of vain glory provoking envying one another Gal. 5. 25 26. Quantumvis se Christianum vel millies glorietur He that hath not the spirit of Christ saith one belongs not to him although he should a thousand times over glory he is a Christian Where Christ with his Spirit dwelleth there is a proof of his inhabitation the guidance of his Spirit is followed the body of sin is gradually destroyed The spirits walks are clean principles are holy motions are pure Much wantonness in Religion is entertained from the spirits allowance and is guilty of this real blasphemy as if the holy Spirit were an unclean one It is not because men live in the Spirit but because they live not that they live and speak so loosly in filthy Ranterism in odious Libertinism When the Apostle prayed that the Colossians might be filled with all spiritual Wisdom and Understanding have inlightned mindes and renewed wills and affections Col. 1. 9. his meaning was that they might walk holily and strictly not uncleanly and loosly That ye might walk worthy of the Lord unto all well-pleasing ver 10. not by a Popish worthinesse of Merit but by a Gospel-worthinesse of fitnesse decency and non-repugnance to Gospel-grace walking worthy a Christians call Eph. 4. 1. Worthy of God 1 Thess 2. 12. Worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel Phil. 1. 27. All which is done by following the guidance of the spirit and not serving the lusts of the flesh which is the fruit of spiritual Wisdom and Understanding Sensual not having the spirit Jude Ep. ver 19. Will be a condemning evidence that wanton Sensualists were but pretended Spiritualists and real Carnalists The Spirits way is a way of holinesse a clean way Impure Libertines never walked in it Get in it and the dirty miry pathes of the worlds pollutions will be avoided SECT 7. 7. HElp is serious thoughts what it is to crucifie lusts The 7. Serious thoughts what it is to crucifie lusts is an help to prevent the abuse of grace not understanding of nor submitting to the crucifying work of grace is an experienced grand omission in all loose delicate Christians They choose and like onely that Religion that gives most liberty ease and life to the flesh Crucifying grace hath three irksome terrible and unpleasing severities which carnal wisdom and wantonness abhors Restraint Pain and Death 1. Restraint The Roman Malefactors that were fastned to the Crosse had not the free use of their members So when the Body of sin is Crucified its earthly Members are as it were nailed fastned to the Wood that they cannot have liberty to move as formely The Spirit never crucifieth but the flesh is nailed Carnem nostraÌ„ clavis in crucem agamus ut etiam invita sâ—iritui subjecta essecogatur to the Cross and is compelled to be subject to its dominion 2. Pain Piercing with nails Hanging bleeding on the Cross was a tormenting penalty when the Grace of God crucifieth it torments the flesh It s spiritual arms puts corruption to pain When it is vexed and afflicted it is as it should be No crucifying without pain 3. Death The kinde of death Christ died was Crucifixion He gave up the Ghost on the Crosse Crucifying grace is killing grace it at length utterly destroys this grand Malefactor the old man The same spirit of grace that is said to crucifie is also said to mortifie Rom. 8. As the Apostle Characterizeth true Christians by this They have crucified the flesh with its affections and lusts Gal. 5. 24. so he exhorts Mortifie your earthly members Coloss 3. 5. For want of serious and solid pondering what the hard and rigorous work of Christian â—eligion is it gives no liberty to the flesh but nails it to the Crosse of grace puts it to pain and at length toâ—tures it to death it comes to pass that effeminate pleasant carnally joâ—und flesh-pampeing professed Christians in their indulgent wantonnesses are as far off from the severities of repentance as if they had never read nor believed Christ was crucified and that on pain of damnation the old man must be crucified also Take this wholsome counsel O loose Reader If thou wouldst repent of thy wantonnesse Be informed in and submit to the power of Crucifying grace when thou art loth to pinion and imprison thy lusts this is not to crucifie Câ—nst not endure to torment thy covetous vain-glorious malicious unclean intemperate lusts this is not to crucifie When thou doest reprieve them and deliver them as they that did Barrabas this is not to crucifie But when corruption would have a large room restrain it rather this is crucifying When thy heart is vexed and grieved to part with a dear lust it is great inward pain and smart to thee the rather smite and asslict deeply wound thy corrupt nature this is to Crucifie When it is death to thee to deny thy wisdom will and part with thy money delights carnal ease and interests yet to deny these things this is to Crucifie As Papists deal with their Crucifixes they please themselves with a painted Crucifix that have not the vertue of Christ crucified in their hearts and lives So loose Proâ—estants have a fancy Crucifix imagine their old man is crucified not a real Crucifix Their flesh is not at all crucified in their spirits and conversations SECT 8. 8. HElp is a thankful spirit It becomes the upright to be 8 A thankfull spirit is a special help to prevent the abuse of grace thankful Sincerity is the lustre and glory of every grace Hypocrisie keeps mercy returns it not uprightnesse will Can that heart be upright in it self that returns sin for grace nay makes grace to serve and lacquey to sin Do ye thus requite the Lord Oâ—â—e foolish people and unnise Deâ—â— 32. 6. Do you give him Straw for Pearls Dirt for Gold â—re â—â—â—bellions good thanks for pâ—â—dons Are sparing no â—llowanâ—es to Justs good ansâ—ers of sparing â—â—ace Is long 〈…〉 an high hand without remorse a good requital to long-suffering grace Deal you ingenuously with the despised and rejected offers of grace when at the same time you close with the offers of sin Deal you kindly with the gifting purifying sealing spirit of Grace when you turn you turn your back upon him and beâ—â—ay a spirit of pride worldlinesse and security Well doth the Apostle joyn together Unthankful and Unholy The Libertine is unthankful and unholy The â—entiles were unthankful and wantons against nature Pretended Christians are unthankful and wantons againâ—t Grace That thanks for the infinite goodnesse of God in Christ that would give up body and soul a reasonable sacrifice unto God would not dishonor the dominion of Christ and Temples of the spirit by loose wantonnesse Study and practice that of the Apostle What soever
to be licentious Oh the sad liberty the impudent old man boldly takes Where the inward discipline of a strict eye is neglected and the judgings checks and lashings of the conscience are suspended be jealous to God of the bosom traytor to thy self lest God be offended the Gospel be abused and the soul be damnified CHAP. XVII Containing an Exhortation to long for a riddance from this sin BE much in longing O Christian for a perpetual deliverance from this sin some of this leaven 4 Be much in longing for a deliverance from this sin will infect the purest mass The strictest Christian off his watch is in som things loose The pure eyes of God see every impure secret glance The inward and outward eyes are sometimes carnally or spiritually adulterous or both The purest garments in the worlds dirty Lanes are spotted When divine Light shews Gospel abusing pollutions in gracious spirits how vile how loathsome are they Then wo is me I am a man of uncleane lips the loose messengers of a filthy heart O that I were rid of this filthy body of sin The captive exile longs for his enlargement the weary traveller for his Inne the storm-scar'd sea-sick Passenger for his Harbour and the afflicted Christian under his unkindnesses to Grace for a deliverance 'T is good when the wanton flesh wrongs covenant mercies to say of a deliverance from it as Jeremiah of the Jews repentance when shall it once be Jer. 13. 27. When shall it once be that impure lusts shall never wrong the kisses of Love They that have the first fruits of the Spirit should be stil longing and groaning for their eternal holy happy harvest Pure heart-longings should be like the Harts pantings The hunting trembling creature hath an enflamed appetite after refreshing water tempted soules are or should be longing after pure communion with the blessed God Ingenuous afflicting sense of corrupting the best things the smiles the compassions the love tokens the promises of God by the loose flesh should beger doleful complaints of present pollutions and imperfections I know beleever it troubles thy precious tender spirit when thou seest thy unkindnesses to thy dearest Friend the Lord Jesus Be longing and breathing after a purer heart As Sisera's Mother said VVhy tarry the wheeles of his chariot Judg. 5. 28. So in thy devout reâ—itements say why tarry the wholly prevailing motions to heavenly perfection Oh that they were like the Chariots of Aminadab When shall I see and never asperse again the face of my dear Lord with carnal indignities Love longs for its beloved There is much grace in much and sorrowfull longing for more CHAP. XVIII Containing an Exhortation to Joy in the Hope of Glory 5. OE much upright Christian in the hope of glory 5 Be much upright in the hope of glory The Gospel eternal rewards of the next life wil be eternal security against the wrongs of grace Glory wil not admit throughout eternity the least imaginable minute of under-prizing of idle contemplating of dis-affecting precious grace it and its Author it and its Mediator it and its Messenger it and its golden Cisterns that conveighed it shall have their high account It shall have no obstructive creatures whorish lusts wily devils to wrong it It shall have no glut in its glorious exercise It s use shall be the Whetssone of use It s delight shall set a keen edge upon the Spirit still to delight in it It shall never be made an Advocate to speak for the least sinne You spiritual sonnes and daughters of Zion did the hope of Babylons Captives in the civil graves of their bondage rejoice them that they should arise and come with singing to Zion be you ever sipping through Gospel faith and hope out of the cup of everlasting consolation that though at the present you are captives of your loose flesh yet you shall with everlasting joy come to your heavenly Zion CHAP. XVIII Containing perswasive Motives to take heed that the Grace of God be not abused To stir us up to the holy practise of the forementioned Directions and Exhortations it will not I hope be impertinent to lay down some pressing Considerations that may spur our dull lazy spirits to the vigorous promoting of this great duty Exalting the Grace of God and shunning this eminent and frequent sin The wrong of his Grace These following things well digested pondered and fixed on our spirits may urge us profitably As SECT 1. 1. COnsideration The Titles given to Holy Professors in sacred Consider 1. The titles given to holy professors should excite us not to abuse Gods grace Writ should excite to use all means not to abuse Gods grace They are stiled Gods peculiar treasure Psal 135. 4. His Jewels Mal. 3. 17. Shall their worthless hearts drossie lives speak them barren commons wildernesses pebbles dunghils They are Gods Tabernacle Temple where he placeth his name Lev. 26. 11 12. and shall they that should bear it up to shine gloriously in the world darken it blaspheme it prophâ—ne it Amos 2. 7. They are the dearly beloved of his soul Jer. 12. 7. and shall their loose Apostasies provoke him that his soul should have no pleasure in them Heb. 10. 38. They are the children of the Kingdom Mat. 8. 12. and shall they carry themselves like such â—ebellious children and subjects as to provoke their angry â—â—ofessed King the Lord Jesus to cast them out They are Gods vineyard planted to bring forth sweet and ripe grapes Is 5. shall they answer Gods care and cost by the sowre grapes of ungodliness and unrighteousness They are a royal Priesthood and shall they live base abject lives 1 Pet. 2. 9. They are stiled the kingdom of Heaven Mal. 13. 47. whose conversation should be in heaven Phil. 3. 20. and shall they be worldlings in heart and life They are Christs garden Can. 8. 13. shal they be overrun with rank weeds They are The Spouse of Christ Can. 4. 11. and after Espousals to him shal they run a whoring from him Ps 73. 27. and cleave to strange loves They are Labourers Mat. 20. 1. And shal they stand idle all the day of grace Mat. 20 6. They are Christians Act. 11. 26. And shal they dishonour Christ And the Christian Name by unchristian principles and practises Sâ—CT 2. 2. COnsideration The honour of Christian Liberty civil freemen 2. The Consideration of Christian Liberty should prevent the Abuse of grace are chary of their Liberties spirituall ones must be and make their dear bought Liberty a plea to duty not a cloake of maliciousnesse being fâ—ee from the guilt and reign of sin they are De Juâ—e the servants of Righteousnesse Rom. 6. 18. â—nd as the pâ—ofessed servants of Righteousnesse they are free from the dominion of sin They are Christs freemen to do Gods worke and seâ—ve him not their Lusts under Christs Livery what honour hath liberty from the curse rigor damnation of the Law as a
covenant of works If Freemen by profession are as willing and industious flaves by dispoâ—tion and practise as if they had heard of the author of Liberty the infinite price of Libeâ—ty the bounds of Liberty the peace of Liberty the purity of Liberty the designe of Liberty which was to imprison chain up and chastise felonyous Traytors Rebells evill thoughts carnal reâ—sonings perverse desires inordinate â—ffections dissolute courses not to give them the least allowance latitude and affection What honour can this be to Christian liberty when as huge multitudes of Libertines manage it Hell is broken loose under the favour of it whose intendment was to open heaven in a free practise of piety and pardon of be vailed failings in a free assiâ—anâ—e by the spirit of Libertine to endeavour to do every part of â—ods will and a free acceptance of imperfect yet sincere service Carnal worldly Liberty saith indulge your â—enius feast your senses deny your sensitive appetite in nothing the pleasures of this life are the chiefest good be not a slave to straight laced mopish melancholly rules exercises and society but true Christian Liberty sayes use no unlawfull delights you deny your self in lawful be not under the power of Creature sweetest allowances it counts that part of life most sweet freedome that in the zeal pursuit and affection of spirituall delights can be contented without and mortified to â—eihâ—y unnecessary delights he words of Tertul. are weighty Delicatus es O Christiane si in saeculo voluptatem concuâ—iscis c. Quid jucundius quam Deâ— Patris reconciliatis quam veritatis revelatio quam errorum recognitio c. Quae majorvoluptas quam fast idium voluptatis c. Hae voluptates haec spec tacula Christianorum Tertull De spectaculis pag. 592. Thou art delicate O Christian if thou seekest worldly pleasureâ— yea a fool if thou accountest this pleasure what is more pleasant then Reconciliation with God then acknowledgment of errors then pardon of sin past What is greater pleasure then the loathing of pleasure the contempt of the whole world then true liberty then an upright conscience then a life of contentment then living above the fear of death these are the pleasures these are the spectacles the rare sights of Christians Indeed an holy authority over sensuall delights a vacation and attendance to and pursuance of spiritual pleasures do speak the only Free-man in the World T is rare to find that mighty Apostolicall spirit among professed Christians not to be under the power of any thing they use not specular delights with Liberty but slavery not being possessors of them so much as possessed by them not to help but hinder the spiritual Race not to sharpen but dul the edge of holy Devotion Meditation and delight in God not as Ladders of scension to him but as Leaden Plummers to pul down the soule from him SECT 3. 3. COnsideration The credit of the Gospel how doth the 3. The credit of the Gospel should ingage us to beware of abusing the grace of God Schoole boy honour his Master when hee is a thriving Grammarian the Pupill his Tutor when he is a rare proficient in the Liberal arts and the Beleever his great Teacher Christ when in the Gospel Schoole he is come to high attainments in the deep and holy practical mysteries of Faith T is said of Demetrius He had a good report of the truth 3 Epist Joh. v. 12. The gospel of Salvation the highest word of truth gives a good Report of its strict Professors when it is so powerfull over them as to make them stand in awe of its Lust-curbing-requiries when its spiritual weapons are mighty through God to bring every thought to the obedience of Christ to hush the peevish insurrections of discontented imaginations to curb loose inward filthy motions to purge out their defilements to bewaile inward pollutions to watch them and beat them down in holy indignation and chastity of Spirit as they rise up and importune with their flattering insinuations to Rebellion and draâ—ing aside from God When the Gospel is thus the power of God to holy strictnesse it speaks wel of itsreligious observers so taking is its Majesty in the minds and mouthes of loose wicked men â—ho commend strict Gospellers yea wish sometimes they were in their case It speakes wel of fellow conscientious Christians who are glad to see their fellow Travellers in the Road of Christianity making hast to their eternal inheritance their fathers house It speaks wel in the joyous observance of the holy Angels who rejoyce in the Teares Prayers Strict services of the penitent it wil speak wel in the Lord Christ who wil be admired in careful and conscionable Bellevers at the great day 2 Thessal 1. 10. Who have not put off themselves and others with the words but shined forth the power of the Gospel in holy humble heavenly close walking with God and living up according to the measure of Grace to its injunctions SECT 4. 4. COnsideration The strict and heavenly call of Christians they are called from the Creature to Christ from The strict high and heavenly call of Christians should keep us from abusing the grace of God dissolutenesse to regular life from lying vanities to the blessed realities of Eternity from the delights of sense to those of faith from a portion in this life to an inestimable one in God from the filthiness of the flesh and spirit to the clean paths of holiness from the cursed impure life of Devils to the holy Angels conversation Great spirits called to Court dignities and delights have ordinarily an answerablenesse of spirit to their secular greatnesse Christians are called to be the high Courtiers of the Heavenly Court their very call if seriously weighed is a mighty motive to strictnesse God hath not called us unto uncleaness but unto holinesse 1 Thes 4. 7. When God called us we were unclean lived in uncleannesse but noâ— saith Musculus He hath called us that of profane and unclean we might be holy As if Perinde ac siquis vocetur ad halneum Et puer qui mittitur ad ludum literariuÌ„ Et qui vocat ad se medicuÌ„ c. Musculus one be called to a Bath he is not called to abide in his impure distempers but to purge them out As if a boy be called to school he is not sent thither for barbarous rudenesse bâ—t to get learning Or as he that sends for the Physitian doth not call for him for siâ—kness but health to remove not to retain his disease Such is the condition of our calling in Jesus Christ to accommodate our selves to the will of God and not to wander from the scope of our calling hence the Apostle mentions Christians call as argumentative of a strict life and regular conformity to the Gospels precepts SECT 5. 5. COnsideration A lively sense of the Excellency of grace 5. A lively sense of the excellency of grace is a