am betrayed by a professed Friend A tearm of Exprobration and just Condemnation Christ forgave not this false Friend He dyed impenitently in the abuse of his grace and had not Faith to believe his betrayed innocent blood should heal the Traytor 3. Question Shall I have the heaviest wrath in Hell Capernaum Bethsaida's high abuse of Grace should have more intolerable vengeance then Sodoms wantonnesse against nature Mat. 10. 15. The least of Hell will be intolerable If I perish under grosse abuse of Grace the Oven of Eternal fiery Wrath will be heated seven times hotter for me then for Heathens Ah soul-hater and self-destroyer Shall I cast my self into hottest eternal flames 4. Question Shall my mouth be stopt in the accounting-day Can these thoughts be born without Spirit-woundings when inlightned conscience shall say I wanted not offered convincing means of the necessity beauty advantage of Grace I hated the life of garce and consumed the time of grace in playing the wanton not working by the light of grace All under means of grace are invited to the Gospel Wedding-feast of the Son of God and to come in fitting Wedding-cloaths that the Feast-maker and the Feast be not disparaged Every guest pretends to come handsome in sitting Ornaments but the abusive guest that is found without his Wedding-garment will be speechlesse Ista vestis nuptialis quasi Bicolor rubra sanguine Alba sanctitate Matth. 22. 12 15. This Wedding-garment is party-coloured red and white Red in the Blood of the Lamb White in the sanctifying grace of the Spirit 5. Question Shall I be kicking against the Bowels of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At ille Capistratus Piscator It was a sad charge I have nourished and brought up children and they have rebelled against me Isa 1. 2. Is there nothing for wanton feet to spurn at but a Fathers Bowels Do you say Our Father which art in Heaven and when ever you say so professe God your Father and spit in his loving face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thou my Son Caesars Son stâ—b him in the Senate Shall Gods Sons in large profession stab his name and cause him to be reproached in the world by gross abuse of his grace 6. Question Shall I make sport and triumph for Devils It was Davids grief by Saul and Jonathans death the uncircumcised Philistines would rejoyce and triumph 2 Sam. 1. 20. The uncircumcised infernal Philistines rejoyce and triumph at the wrongs of grace Davids enemies watched for and were glad at heart at his halting Psal 38. 16 17. His wellfare was their grief his falls their Songs These invisible enemies of Mankinde triumph when any that own the Christian name and the grace of the Gospel grosly prophane both 7. Question Shall I tread under foot the Son of God Heb. 10. 29. Strong thriving wanton lusts are the impure feet that tread under foot the Son of God in his humbling Incarnation who came into the world to destroy the works of the Devil in his bitter Passion who died as a Ransome to redeem from the reign of his Sin in his Soveraign Dominion who is a ruling Lord over all he saves The gross abuse of his Grace plainly what in it lyeth declares that he was Man in vain died in vain and that he is but a Precarious titular Lord and King 8. Question How shall I look the Judge in the face The time is coming when he shal appear in terrible flames of Wrath How dreadfully will he judge when the precious ends wherefore in his Fathers Counsel and his own Covenant he was judged to death are not obtained but abused If David commenced a War against Hanun the King of the Ammonites because he abused the Message and Messengers of kindnesse sent in Embassage to comfort him who instead of loving entertainment were shaved had their Garments cut off in the midst shamefully and ungratefully dismissed 1 Chron. 19. 4. What a dreadful and eternal War will the Lord Jesus commence against those Hanunites unworthy the name Christian who abuse the Messages and Messengers of Gospel-kindnesse and grace to open prophane licentiousnesse Lay all these Queries to heart and let them stick on O grosly loose Reader till they have produced Fears Astonishments Prayers for Amendment and Resolutions by the help of Gods grace not to live a notorious Libertine for the future against the call and honor of Grace SECT 5. 2. Vse of Caution is concerning the close wronging of Gods 5. Second part of the use against close wronging of grace grace 1. Take heed of wresting Gospel-grace to the allowance of the least sin Holy Paul durst not do it in his own person The grace of God was abundant in him through Faith and Love 1 Tim. 1. 14. and though through the power of this grace he was no absolute Perfectist yet an universal Enemy of sin the root and branches of it least and greatest had his disallowance and abhorrence Rom. 7. 15. David too that had a large share in Gods grace his sweet experience Thou art my Portion O Lord Psal 119. 57. Thou hast dealt well with thy servant according to thy word 65. was so devoted to the fear of God 38. as this produced an hatred of vain thoughts 113. and every false way 128. and therefore hid Gods Word in his heart that he might not in the least willingly sin against him The choice subject of saving grace may not continue in the least sin because grace abounds When Believers finde inward perswasion in their spirits to adventure on little sins on vain thoughts small inordination in Creature-desires and affections yielding to dulness and deadness in Holy Duties pride of Apparel self-lifting thoughts of spiritual Precedency This perswasion cometh not of him that calleth them Gal. 5. 8. The grace of God doeth neither father nor nurse the least sin but commands and inables to be holy in all maner of conversation SECT 6. 2. BEware of judging wantonness against Grace by a false 6. Beware of judging wantonness against grace by afalse rule rule The example of the best Others good Opinion The judgement of thine own heart are not true Rules to judge abuse of Gods grace by 1. Not the example of the best Though the Apostle bad the Philipians be followers of him and them that traced the Apostles steps Phil. 3. 17. yet elsewhere he limits his counsel Be ye followers of me as I am of Christ 1 Cor. 11. 1. They are both joyned 1 Thess 1. 6. Ye became followers of us and of the Lord of us as we followed the Lord The Lord is sub-joyned to correct the easie common error of following the best of men sometimes in Doctrinal sometimes in practical Error Even Paul the brightest Star in the Churches Firmament had his Eclipse He is not to be followed in all things though the wariest goer he stept awry He that wrote in his Epistles against bitterness of spirit yet in the difference
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
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
for you to come to their Heaven 3. The remembrance of lost time will be an eternal corrosive 3. The remembrance of lost time will be a corrosive to tormented consciences to the tortured awakned Spirit and torment the wounded Conscience like fire when time-loosers shall call to minde That they had a time to be converted but now they are hardned had a season to come to Christ their ark but now they are drowned in an eternal fiery lake They had opportunity to weep heavenly Gospel-tears and now they eternally weep hellish legal tears under the fear and hate of their angry Judge and the intollerable smart of endless avenging Punishment They had leasure to store up Grace against the day of Mercy but now they see throughout the whole neglected time of Grace they have treasured up sin against the day of wrath They had a long while Divine patient woings authoritative commandings dreadful threatnings melting beseechings to be reconciled to God and reformed but now penal Justice and their own Wickedness hath sealed them up under the power of sin In brief they had a sweet and fair day of mercy to finde favor with God through Jesus Christ but now it is gone down in a tempestuous night of endless and unappeasable fury 4. It will not be the least part of Hells Torments that hopeless 4. Tormented souls have helpless hopeless fruitless wishes helpless Spirits shall be tortured with fruitless wishes that they had not lost the unvaluable advantages of their saving opportunities When they shall mourn and say How have we hated instruction how have our hearts despised reproof and have not obeyed the voice of our teachers nor inclined our ears to our instructers Prov. 5. 11 12 13. Every unprofitable wish that the time had been redeemed in this world will be as a renewed bloody lash on exulcerated wounded tender bodies O unwise children of men that riot in the liberal indulgences to your flesh even in the noon-time of cleer Gospel-light Take a serious view of these impertinent and afflictive wishes in the other world O that God would grant one day of Grace more O that I were to live over my time again how would I look upon the flesh displeasing sharpest severities of repentance as favors O that I had kneeled on flints and wept mine eyes out in strong cries and tears for a pardon O that I had given my Goods to the poor O that I had changed the delights of the flesh for the pleasures of the Spirit that I had been filled with the Spirit when I was drunk with Wine Ephes 5. 18. O that I had watched over my loose heart day and night O that I had fasted and prayed whole days and nights O that affliction had driven me to Christ that I had rather gone through dirty Lanes to an heavenly Fathers House than through pleasant Meadows to a Prison and a place of Execution O that a godly sorrowing life had ended in joy Psal 126. 5. And that a carnal voluptuous life had not ended in eternal sorrows Jam. 5. 1 5. Have you seen Bankrupts that from the published Statutes of Execution have their Goods seized on and their persons Imprisoned wringing their hands beating their heads bedewing their cheeks breaking their hearts with these words O that I had been a good Husband that I had hearkned unto my friends avoided undoing-Company kept my Shop improved my time I had never come to this but I am undone I am undone Have you seen a condemned Felon that must have no Psalm of Mercy suddenly screek and roar out in the Assises and swoon in the torturing fear and assurance of death when the Judge tells him there is no mercy for him this also adding to his woe O that I had taken the counsel of my dear friends that I were to live over my youth and man-hood O that I had not lost my time of Grace O that I had kept the Sabbath better O that I had not rebelled against my dear Parents and despised good men and godly Ministers Think then what is and will be the woe of lost souls in the other life racking their Spirits with fruitless wishes that they had not lavished away the time of Grace 5. Wasters of the time of Grace out-sin the very Devils of 5. Wasters of the time of Grace out-sin the very Devils of Hell Hell They never had a year day or minutes time of repentance and pardon The next moment of their Transgression was a damning moment to endless and remediless punishment In this respect the Devils will load carnal Gospellers playing the wantons with the seasons of Grace and rejoyce in their society in destruction with this kinde of triumph Glad we are in your fellowship of damnation Is it just we are cast into Hell your company with us in torments is more just You have out-sinned us we were never guilty of such an affront to the Grace of God merits of Christ seasons of Grace as you are The Son of God assumed not our nature undertook not our redemption interceded not with his Father to give us scores of years space of repentance ten years a year a day a minute He took your nature died for you pleads you may have the precious saving seasons of Grace your abuse of the Gospel mis-spending the space of repentance is superlative guilt of a deeper die then our transgression How sad a thing is it that loose Gospellers that fill up their time with secret or open wickedness or both should out-sin the very Devils O friends did Christ speak it with passionate tears concerning self-undoing Jerusalem Hadst thou known in this thy day the things belonging to thy peace but now they are hidden from thee Luke 19. 42. How ought you to weep over your turning the time of Grace into wantonness Ah foolish sinners that waste your inestimable opportunities of getting Christ and Grace walking exactly dying to sin that you may not eternally die in it and for it honoring God in your Generation obtaining your souls Salvation laying up treasure in Heaven preparing for blessed Eternity if you bewail not this in hearty Compunction bitter Tears if the sense of being Spend-thrifts of most precious time make you not ashamed before the Lord know it and believe you shall in the next life look over your ungrateful neglects with unutterable mournings and eternal tears SECT 5. 5. THe calling inviting offers of Grace are turned into wantonness 5. The calling inviting offers of Grace are turned into wantonness The great things of the Kingdom of Heaven were rendred to the Inhabitants of Chorazin and Bethsaida and to the Capernaites but they gave still wanton indulgences to their lusts repented not and this in the judgement of our Lord Christ should double their woe aggravate their rejecting the way of salvation and plunge them deeper in Hell Luke 10. 15. because Heaven on Gospel-tearms was offered and refused Be sure of this the Kingdom of
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
read then wanton Play-Books Romances debauching Amorous Writings If you will not believe me now whether you will or no you shall in the other World Read O read what will fit you for Heaven for your souls sake do not by reading vain frothy written delight and read your selves into Hell 6. Prayer is an abused means when this holy piece of Divine 6. Prayer is a means abused Worship the most sweet and frequent way of converse with God about Heavenly affairs is totally neglected When men come unto God without any serious thoughts of his Reverend Majesty rushing to the Throne of Grace as to a Theater a Market a merry Meeting When there are attempts of drawing nigh before infinite Purity with impure hearts and unclean hands after hot pursuit of the World and fervency in the service of carnal Lusts there is bold approach unto Gods presence as if God would regard their Prayers who regard iniquity in their hearts When Supplicants do not so much pray as complement in good earnest not Petition God but mock him declaiming against the sins they love unwilling to part with the Lusts they chide that God should take them at their words One would think that hears zealous arraignment and severe condemnings of some sins in Prayer would think the hatred of them were implacable and the forsaking of them would be everlasting when at the same time there is a strong habitual league with them yea after many hard words a securing of them living and delighting in them These and many more affronts are put upon this Heavenly means of Grace Prayer 7. Education is an abused means When lewd children and 7. Education is an abused means servants are not taken with the holy Counsels and exemplary Piety of their godly Guides Some either expresly hate instruction and correction or do but dissemble holiness who while they are in strict Families eternally conform to Holy Orders like the Fish Polipus that can turn it self into the colour of the Rock but when out of the Parents Wing and the Masters Government are no more the children and servants they were than a Player is a King when he is off the Stage or an Ape in mans apparrel is a man when undressed How will houshold Governors warnings and chastizings prayers and tears sweetest wooings and drawing promises to rebellious children and graceless servants that they may minde the marchless interest of Gods glory and their own salvation rise up in judgement against them in the accounting Day when it will appear exactest educations have been abused 8. Scriptural convictions are an abused means There are 8. Scriptural convictions are abused means not a few that know their duties and their sins It is as clear as noon-light that their intemperancies incontinences unrighteous dealings oathes lies neglect of Prayer are sins From a rouzing Sermon they can go home with smitten hearts grant that Sermon-Truths have been arrows directed to the breast of their dead corruption and in vanishing fits and moods of appearing goods promise to leave their drunken company oathes lies and worldliness yea weep over their confessed wickedness but after these suddain moods and pangs of piety are vanished the convinced sinner is as jovial drunken false in his dealing mad on his reprieved not mortified Lusts his sleeping not dead corruptions as if his sins had never stared him in the conscience and been represented to him as that which unforsaken would ruine him These do the works of darkness by Gospel-light go without miraculous conversion and exact repentance with open eyes to Hell and knowing their Masters will but doing it not shall be beaten with sharper Eternal stripes then ignorant Heathens and blinde vulgar Papists O inlightned Christians bless God for your light but fear and tremble lest the wickedness of loose hearts and ungodly conversation be greatned by your clear informations They who by the knowledge of the Lord and Savior Jesus Christ have escaped the pollutions of the world and are out of choice and delight again intangled in them It had been better they had never known the way of righteousness then after they have known it to turn from the holy Commandment delivered unto them 2 Pet. 2. 20 21. 9. Afflictions are an abused means They ought to be the discipline 9. Afflictions are abused meanes of vertue the purgatory of corruption Isa 27. 9. the teachers of neglected holy duties Psal 94. 12. The reducers of foolish wandring sinners into their wits and way Luke 15. 17. Wearers from the worlds sweet dugs 2 Cor. 4. 16 17. Strikers of holy awe of the Divine presence in daring spirits 1 Sam. 6. 20. Snuffers of the candle of well instructed reason that it may give a clearer light to the inferior faculties Job 33. 16 19. Monitors not to commit Vexatio dat intellectum Mercerus over again the old sins John 5. 15. Abasers of proud spirits Job 33. 17 19. Converters of departed souls Psalm 119. 67. Instrumental Saviours of lost sinners 2 Chron. 33. 12 13. When the Lords rods are spent in vain These Heavenly ends of afflictions are not attained but hearts as hard as an anvile take no gracious impressions of Gods blows In Gods afflicting Furnace there is no golden refinings of Grace no purging the dross of corruption The ill humors of camal lusts and affections and loose manners under his Physick are more incurable unbettered afflicted ones will not be purged but revolt more and more Then afflictions the means of Grace are abused SECT 7. 7. THe examples of Grace are turned into wantonness They 7. Examples of Grace are turned into wantonnesse are then well used when from a right estimate of them admiration of Gods goodness in them Thankfulness for them Phil. 1. 3. Zeal to follow them Heb. 6. 12. shaming and blaming our selves for our unlikeness to them 1 Cor. 15. 14. Daily indeavoring to write after their fair holy and heavenly Copies Heb. 12. 1. Delighting in them above all persons of the World Psalm 16. 3. choosing of them to be our choice companions and bosom-friends Psal 119. 63. resenting them as shining Lights in the World Phil. 2. 15. to clear our way to the Heavenly Countrey Thus to improve the best of patterns that reflect and hold forth the glory of God in the World the fruits of the direct beams of infused holiness and to be won to Christ 1 Pet. 3. 1. and quickned to the power of Religion by others exemplary Piety Charity Innocence and Justice is to use well examples of Grace But now when men and women regard not the most shining Lights sleep and play the wantons before them and with them make them their may-game their sport the Theam of their prophane jests and scurrilous wits in their Houses Ale-benches Taverns the Road When David was the Drunkards song Psalm 69. 12. the scorn of many despised of Michal 2 Sam. 6. 16. When hypocritical mockers at Feasts make the heirs of glory
silly chapmen to take off the braid wares of corrupt errours Have no opininions taught you looseness Why doe you not shew you are Christians to purpose in doing illustrious singular things that the neighbours that study your lives and are strangers to your inward Faith and Love may say These are children of God indeed would I were in their condition It is not the language but the power of your Profession that will draw hearts after it How have you defaced your Adoption when your sinfull omissions of convincing duties and breakings forth of corruption sharpen the edge of bitter language and tempt to these words of reproach O these are the children of God in scorn denying you the honour because you have denyed God the glory and your selves the credit of your Adoption Let this lord your hearts for your unwatchful and dishonourable conversation and call for future caution Your publick sinnes make your Father hear ill in the world 2. Christians of strict profession that have onely childrens name not nature artificial not supernaturally natural not lively in externall exercises of Religion that put over impious designs and practises the too good cover of a pious name that are adorned painted Sepulchers unclean within that make not Religion the great expedient for blessed eternity but a fair net Quidam probitate ficta c viam sibi ad potentiā muniunt Lact. de vero cult l. 6. c. 6. to catch the world in That in your zealous devotions more hot in the mouth than heart call God frequently your Father and make it the pleasing Prologue and usher of many of your Petitions Confessions and Thanksgivings and yet have no filiall affections of love and feare shame and sorrow no pleasure in pleasing him no real godly sorrow for his dishonour That betray the weaknesse of your painted piety having no real fervencie of heart for the interest of Gods name but your own concernments That betray the whole body of your Religion is a dead carkass without the life and soul of it the quickning Spirit No wonder if you stink when the ill savour of your loathed pollutions intemperance incontinence unrighteousnesse unnaturall sins betray the power of Religion was but feigned never feared in the heart that could never disperse inward nor outward beloved and delighted in imperious sins O you that are strict in the exercises of piety and do but feign not really affect and pursue Christianity Gods most heavy and smarting blows will be at you without great repentance and singular reforming sinceritie Doe no longer mock God nor men Hypocrisie at length ends in Apostasie The feigned friends of Christ are real enemies O let not Religion holy Religion be wickedly blasphemed nor be your play and game but your serious businesse in good earnest and know when you dye as well may you expect a painted fire should warm you as a painted Religion comfort your self-accused and tempted departing soules Before I close this point I must warn the loose and scoffing generation that possibly may read this page to forbear their triumph Some may say The Author hath hit the mark and ecchoes with our thoughts we are glad he hath payd the Hypocrites out upon these Precisians they are all Hypocrites And are you glad indeed Where is your charity That would not rejoice in iniquity 1 Cor. 13. 6. What if your merry sarcasmes and satyricall invectives against the Hypocrites be an arrow justly shot against your selves Did you never read there are hypocritical mockers in feasts Psal 35. 16. The severe censurers of Hypocrisie had need be upright Are not you eminently grosly guilty of the crime you cry down If you will not believe it it is easie to prove it deny it if you can Do not you profess salvation only by Jesus Christ Do not you know except you be born again you cannot enter into the kingdom of heaven Joh. 3. 5. Is it not plain Scripture He that is in Christ is a new creature 2 Cor. 5. 17. They that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Are you not commanded to redeem the time Ephes 5. 16. Are not livers in pleasures dead to God while they live 1 Tim. 5. 6. Must not he that abides in Christ walk as he walked 1 Joh. 2. 5. Now I beseech you that throw the dreadfull charge of Hypocrisie and it may be truly against some persons and yet care not though through the sides of Hypocrites yee wound the generation of Gods children are not you gross Hypocrites your selves You profess Christianity credit Gospel-revelation call Christ your Saviour dare not say you will not be ruled by his Laws expect salvation by him own his Ordinances and if asked the question before a Sacrament or on a sick bed by Ministers that please you will you follow the rules of the Gospel to fit you for heaven My charitie perswades me you would say yea God forbid but I should be ruled by Jesus Christ It is very easie then to conclude from your own concessions you are Professors now what is Hypocrisie but a constant contradiction to the profession of the power of godlinesse Is not yours such Be not angry with this home-speaking to your bosomes your consciences if you repent not will speak a thousand times more after death than a few pages Can your studious and ordinary giving up your selves to the lusts pomps and vanities of the world be interpreted a devoting or resignment of your persons up to Jesus Christ Are you born of the Spirit that shew no scripture proofs of your high heavenly birth the life of the Spirit the graces of the Spirit the leading of the Spirit that are not acquainted with the breathings of the Spirit at the throne of grace who never made your families houses of prayer Are you indeed new creatures Is it possible that the old oathes drunkennesse uncleannesse slighting and contemning the Word of God laughing at those truths you hear that should set you a trembling loathing of religious exercises living in the old affections and conversation should prove you were new creatures Can you beleeve Christ in you hath crucified the flesh with its affections and lusts which you pamper and keep alive Doe you redeem precious time all which should you live an hundred years abating the necessary and moderate attendances on the things of this life would call for all time in the numerous services of Religion conquests of Temptations subjection to the Gospel and preparation for Eternity Will you call your covetous costly passionate gaming in the afternoon till night yea sometimes from night till morning redeeming the time Is your sleeping till nine or ten a clock on the Lords day time Redemption Is your earthy frothy unedifying discourses one with another when you are commanded to provoke one another to love and good works Heb. 10. 28. To speak what may minister grace and soul advantage to the hearer Eph. 4. 29. Time improvements
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 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
are not worthy of the name of men false to the Law of natural gratitude that serve not their deliverer and are not they as unworthy of the name of Christians false to the Law of supernatural thankfulness that serve not their professed infinite Redeemer Pretended favorites of Heaven are like those selfish Courtiers who abuse their Princes ear Smiles Grace Honors and Bounty to Chambering and Wantonness to the greatning of themselves and families but improve not their Soveraigns Grace to his Honor the glory of his Crown the increasing of his Treasure the establishment of his Dominions the lively Pictures of them that go for the Spiritual Darlings of Gods Court who live not to the glorious interest of their Heavenly King but bias all his gracious dealings according to the motions of worldly and corrupt 6. The Grace of God is turned into wantonness when the heart carryeth wickedly as to Christ Thesaurus omnium Christus donorum Marlorat selfishness SECT 6. 3. THe Grace of God is turned into wantonness When the heart carries wickedly as to Christ in three things 1. When the profuse riotous sinner runs in Gods Debt because Christ is his surety Indeed upon this truth and rocky foundation that Christ is the faithful surety of his people Heb. 7. 22. is built the eternal salvation of his Church It is the richest right orient Pearl in the Gospels Cabinet A Believer would not be without this everlasting prop and succor to faith this assured conveyance of eternal happiness for the world It is dross and dung to this excellent knowledge Christ is a surety But to whom and for what To refusers and despisers of him to loose the reins on the neck of lusts to priviledge the liberties and power of Satan to sin without controll and remorse Surely Christ as our surety on the Cross sustained our person and Christus ut sponsor personam nostram gerebat ut vetus noster homo in nobis necaretur Diks in Rom. 6. Faedus gratiae habet Christum sponsorem ut tanquam Dei amici ambularemus Diks in Heb. 7. made to his Father an engagement for us that our old man in time should die Rom. 6. 6. Yea in the great agreement of the holy and everlasting Covenant of Grace there was this part of suretiship that â—e should walk in holy fellowship with God and Christ by the Spirit as the friends of God and therefore it is an intolerable indignity to our heavenly surety at once to believe him an undertaker that corruption should die and to live in sin This maketh him a surety and no surety A surety in the professed Faith and owning of this suretiship no surety in the Preservation and not Mortification of wanton Lusts Consider this all ye that sin against the grace of your professed surety but without his leave or the least allowance of his Gospel was a gracious pardon-office dearly purchased by the infinite price of the blood of the Son of God that it should lavish out forgiveness of sins to dissolute livers Did God decree and Christ accept of a weighty costly and suffering suretiship that profuse Iewd Debtors might spend more freely merrily and daringly on the stock of their sureties satisfactions Such indignity carnal profession imposeth upon Christs saving undertaking The Lord invites the humbled burthened sinner to accept of Deus nos invitat ad veniam nos quoâ—idie cumulamus offensam his pardoning mercy and proud Libertines heap up sin These spots and dishonors in Christian Assemblies are like to a young riotous Gallant that spends largely in Gaming Feasting Whoring and comfortably stayeth upon this he shall not be Arrested not Imprisoned because he hath a rich surety will pay all So expensive Libertines give large vent to their corruptions in their sinful creature-excesses in their abominable hypocrisies in their unrighteous dealings in their idolized sensualities in their carnal securities and yet they chear and fully stay themselves in this Indemnity the Law shall not arrest them nor cast them into the eternal prison of utter darkness because they have a rich surety Jesus Christ who as they presume will pay all 2. When the faith of redemption by Christ worketh not Redemptio nos obstrictos tenet ac sub obedientiae fraeno cohibet Carnis nostrae lasciviam Calvin in 1 Cor. 6. Qui redemptus est alter us beneficio non est sui juris Calvin in Jer. 2. 20. subjection to him the grace of God is turned into wantonness Eternal Redemption is an eternal obligation to service a bridle to curb our lascivious flesh not a Feast to feed it God hath on purpose decreed Christ a Redeemer that he might be soveraign Lord over all his purchase as we have dominion over that we pay dear for Now where redemption by Jesus Christ is preached in common that the price of his blood was a sufficient ransome to redeem the whole world there are very few but believe Christ died for them But how is the mystery and mercy of Redemption abused the Faith of Redemption worketh not subjection in most professed Christians They would be saved in their sins not from their sins Christ hath redeemed his people out of the hands of their enemies but they are content to be in them still He died to rescue them from their vain conversation 1 Pet. 1. 18. but they are vain Jam. 2. 20. Walk after vanity Jer. 2. 5. and shall finde vanity their recompence Job 15. 31. He was crucified to deliver from the power of Satan Heb. 2. 14 15. but they are still his possession Eph. 2. 2. as taken Beasts are the Hunters prey as Prisoners are the Conquerors spoil to be carried up and down dealt with at their pleasure 2 Tim. 2. 25. O that such as are by profession Subjects and by disposition and conversation Rebels against Christ would seriously ponder these things 1. Both the Scriptures and experience of loyal Subjects to Christ do clearly evidence that effectual beneficial Redemption is proved by subjection that he died not to redeem us to the life but death of sin not that we should live and die in sin but Non ut nos vivendo pecca tis immorarmur tandem immoreremur Otho Casmannus live and die in the state and power of Grace 2. They that believe themselves the redeemed of Christ and yet are the slaves of their lusts the vassals of Satan have either not considered at all or very slightly That the proper intention of Redemption was Dominion Ye are bought with a price are not your own your Body and Spirits are Gods 1 Cor. 6. 19 20. To this end Christ both died and rose and revived that he might Nullus fidelium juris sui sed alieni Dicksonus Vtinam hoc altissimis radicibus in mente figatur Pet. Martyr in Rom. 14. be the Lord both of the dead and living Rom. 14. 9. Surely no Believer is of his own right but anothers His
Person is deeply and dearly paid for now what is bought passeth into the dominion of the buyer The ransomed of Christ are Peculium Christi Christs own possession It was an holy wish of an holy Writer O that Christs Lordship with deepest impressions might be rooted and fixed in our mindes The loose depravers of Redemption run the hazard of perishing when they refuse to be Christs possession 3. The greatest freedom pomp and glory of the world that Impii pre vilisfimis abjectissimis habentur licet spiendeant in oculis hominum Davenant in Coloss takes carnal eyes dischargeth no wicked Libertines from being the most vile and abject slaves Nobles though bound in silver chains are Prisoners The Devil and the old Man will never envy their spiritual Captives outward freedoms while efficacious Redemption hath made no powerful Translation unto Christs Kingdom of salvation 4. Carnal walkers conceits of Redemption by Christ are pleasing delusive and vanishing dreams While the Israelites served Quicquid somniant homines carnales de liberatione suâ est vanissimum Nam ut Israelitae dum Phaaroni inserviebant non erant libertate donati sic Christiani dum Diabolo parent dum peccati delitiis diffluunt Davenant Pharaoh they were not delivered so titular Christians never felt the power of Redemption while they obey the Devil and abound in the pleasures of sin The chained Prisoners thoughts of Ransome are very sorry ones while he still starves and dieth in his Irons 5. The avenging jealousie of the Lord Christ will flame out against them who rest yea boast in heart yea sometimes in tongue of his ransoming Grace and yet shake off his rightly purchased Government He counts them no better than enemies that refuse his dominion and threatens their destruction Luke 19. 27. He shall come from Heaven to revenge their disobedience to his Gospel 2 Thess 1. who prophanely rested on the Grace of his Redemption How can they answer their undoing fallacy of dividing what God hath joyned parting Redemption from iniquity and Redemption from Hell as if the whole of it were to rescue lost sinners from the smart not the filth of sin to give them a licentious ease not to fit them for their professed Lords use and their own eternal sweet communion with him to keep them from being vessels of wrath not to make them vessels of honour What a dishonour is this to the grace of God That Lust the Devill and the World should Lord it over Christs purchase What reproach to Redemption that those who beleeve they are ransomed by him will not be subject to him but abide Col. 1. 21. Enemies to him in their minds declared by wicked workes Are not these men like ransomed captives bought by a deare price who are so far from subjection and paying honour to that they rebel against their Lord 3. When Christ is desired for his comforts not for his service Gods grace is turned into wantonness Thus many take Christ to serve their turnes of him not to serve him for a shelter to comfort them in storms not a Master to doe his will When under the terrors and sorrows of death and hell they would have comfortable words from Christ even then when they have rebellious hearts against him I have heard from an eye and ear-witness a sad report of a tipling adulterous prophane man when he had the terrours of an angry God on his wounded soul and not onely fear of Hell but confessed feeling of the paines and flames of hell in his spirit was in his flesh like another trembling Balshazar at the hand writing against him a real afflicted Quaker sent for the Minister cried out of his grosse sinnes yea his barren and forsaken use of reading and prayer but the slavish sorrows were soon wasted and the terrified sinner soon grew vain frothy sensuall and voluptuous Such as like onely the pacifying but not the purifying part of Religion have whorish hearts wandring from God to other Loves even then when they are afraid of him Wanton unclean wives would have their husbands good lookes words and gifts though disobedient to them and defilers of the Marriage bed Thus too many adulterous hearts when the lips only matched with Jesus Christ would have the comforts of Reconciliation Remission Adoption the peace and joyes of the Holy Ghost even then when they contemn his holy strict Gospel-government The Apostle Paul will be a condemning instance against these selfish wantons As he obtained Pardoning mercy 1 Tim. 1. 13. So he was the servant of Jesus Christ Rom. 1. 1. yea laboured in Christs vineyard more than any of the Apostles 1 Cor. 15. 10. Should God put sound hearts to the choice whether they had rather have eminent grace to doe the will than see the sweet face of Christ they would prefer dutifulness before joyes and rather obey the commands than see the smiles of God But rotten hearts are all for the comforts Hypocritae magno supercilio jactant pietaetem sed pias monitiones rejiciunt Calv. Isa 50. nothing for the self-denying mortifying precepts of the gospel would be content to spend their daies in carnall rejoycing not working for the Lord Jesus It is just with God that all such who onely seek the comforts but not the labours and tasks of christianity shall everlastingly be strangers to the solaces who were enemies to the duties of the Gospel They who center Optimo jure nobis adimitur gaudium ubi in ipso gaudere nescimus Calv. in Isa 24. their joy in themselves shall never have true joy O that these men that fear no evill but wrath and Hell and so doe keep in not leave their wickednesse and see no good in Religion but its comfort and peace would seriously consider the experimentall words of Zanchy Evill men doe but inwardly restrain their wickedness which without feares they would wantonly powre forth Suam pravitatem intus cohibent quaÌ„â—lioqui petuâ—â—nter effusuri erant unde nec meliores nec justiores apud Deum quia licet timore impediti suam iniquitatem exercere non audent tamen intus habent cor peccatis aestuans neo renovatum ab obedientia Dei Zanchius de legis officio and this maketh them not the better nor more righteous in Gods account because though chained up by fear they dare not act their iniquity yet within they have sins impure flames pent up but no heart renewed by the obedience of God SECT 7. 4. VVHen the heart carrieth wickedly as to the Law of God The Grace of God is turned into wantonness 7 When the heart carrieth wickedly as to the Law of God This is done Doctrinally and Practically 1. Doctrinally When the Justifying grace of God is made 2 dis-obligement from the obedience of the Law Because they that are under grace are not under the damning power of the Law Therefore loose Opinionists teach they are not under the commanding power of the Law as if Christ dyed
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
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 pardoning mercy of God Ishall never be cleard of this guilt the glory of his Justice will shine in my ruin the glory of whose grace hath been darkned by my looseness The daring thoughts counsels words and practices of all Libertines doe betray such a spirit as was in Marcion of old who fancied God made all of mercy and grace and removed severities and judicial penal authorities from the good God as if he were a stupid Essence insensible of any affronts and indignities put upon him Thus as if God were not essentially just as well as mercifull he is by impudent Libertinisme spoyled of his Justice who as hee is just and a justifier of true beleevers so he is just and a condemner of all his enemies the greatest whereof are they that continue in sin because grace abounds SECT 6. 6. VVAnt of Grace changing and affecting the heart that 6 Want of Grace changing the heart causeth Gods grace to be turned into wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent uÌ„ quiddam significat Beza Vsurpatur de iis qui in carcere custodia detinentur Gen. 39. 20. Quotquot in officio suo tor pent dona spiritus ignavo otio defodiunt nec propriam nec alioruÌ„ salutem provehunt Gualt in Luk 19. Hom. 174. Verba in opera Bernard shines in the Head Convictions may and doe often stand with positive Rebellion The truth of God is held prisoner in unrighteousness Rom. 1. 18. takes no hold on the wills and affections of men such violent restraint is laid upon it by over-powering worldly lusts that its sanctifying reforming liberty and authority is quite supprest It is with the lightsome beames of Gods grace as with the Sun The light may shine in the upper sleeping room but be shut out of the lower working rooms The grace of God shines often in the upper sleeping room idle drousie Speculation and conviction in the mind but is shut out of the lower working rooms the Will and the Affections Evil servants know their Masters will but have no hearts to doe it They are evill servants who in the Lords spirituall husbandry trading and occupation are negligent in their duty and hide the talents of the Spirits gifts in sluggish idlenesse and neither promote their own nor others salvation Family-guides cannot beare it who see their loose Attendants waste and abuse the light of great Candles to wantonnesse when their more conscionable Ministers doe much work by lesser lights What a shame will it bee in the reckoning day when persons of vast apprehensions but loose hearts and lives shall be condemned from the vast practice of Godliness in men of mean yet sound intellectuals who turn a few gracious notions into holy motions and words into works SECT 7. 7. WAnt of the upright and genuine use of Cods grace 7. Want of the genuine use of grace causeth it to be turned into wantonness Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assault because if the flesh have never so little liberty it will assault us as a Medicine to cure not as a Cloak to cover sin We read 1 Pet. 2. 16. a Cloak of maliciousness or wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the danger of usâ—rg liberty an occasion to the flesh Gal. 5. 13. which let alone will make assault upon us as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports The Sheeps-skin on the Wolves back doth indeed cover not alter the ravenous Creature While the cloak of grace doth but hide not heal the old Man he will be a Libertine The matter is not with carnal Gospellers whether they sin or no but whether concealed Unsound hearts are not so much troubled with the conscience as infamy of sin Much wickedness in the world appearing in its native colours would be abominable but when it borrows a dress from the grace of God it looks lovely and is unsuspected A pitty it is so fair a cloak as Gods grace should be put on so foul a body as sin it is as if a leprous Body were covered with Purple and a Dung-hill with Scarlet It was a part of Jeremiah's Lamentations That the Sons of Zion that were cloathed in Scarlet embraced Dung-hills Lam. 4. 5. It should be for a lamentation that spurious Gospellers the false sons of Zion clad in a rich scarlet glorious profession should stain themselves with durg-hill words and works To put the cover of nature upon unnatural unmorral sins is abominable to put the cloak of grace on works of darkness to wash the Devils face with holy-water is much more detestable It is as if Satan should court God to license his wickedness as if his pure nature should priviledge uncleanness They were false Jews uncircumcised in Spirit though not in flesh who made their ceremonious services which Jer 7. 8. Plus licentiae sibi in ceremoni is sumebant quae debebant esse paenitentiae â—â—â—ercitia Calv. should have been exercises of repentance the Patrons of Licentiousness and so they are adulterate Christians who prostitute their Religious Worship to irreligious designs and practices But sure Grace was never intended to cover but cure sin As the God of grace hath clearly vindicated grace from this dishonor in his Scriptures and in the mortified conversation of his real â—aints so will he in the great day of restitution of all things all things by their proper names set them on their own bottoms arraign sin as sin grace as grace the enemies of Christ as enemies and friends as friends and avenge before the world dishonors done to his Gospel-grace and invincibly clear it to the judgement both of elect and reprobates that grace is a destroyer not a Saviour of sin an help not an hindrance of good life Take with you words and say receive us graciously Hos 14. 2. This grace was an healing remedy I will heal their backslidings v. 4. Grace like the covering wings of the Chicken like the covering Plaister of the wound doth both cover and cure Pardoning and purging Grace go together As the wisdom so the grace that is from above is pure as well as peaceable It is the constant Petition of the sound Spirit of Prayer Lord pardon Lord heal my sins SECT 8. 8. VVAnt of sound conviction of the mischief of original 8. Want of conviction of original corruption is a cause of turning the grace of God into wantonness corruption and severe mortification thereof is an experimented account why grace is abused Here are two branches 1. Want of clear convincement of the old mans mischief The Character of his wickedness is very large when it is not known at all or but slightly no wonder if the bosome Enemy play Rex and rule as he he His sinfulness as followeth not discerned nor regarded begetteth high abuse of the Grace of God Were these things known and believed concerning original corruption professed Christians could not be so licentious Sad experience will give this evil report of it One saith truly
knowledge is one thing Rom. 2. 20. A transforming into it is another Rom. 12. 2. A man is sound in the Faith that believes without regeneration no man can enter into the Kingdom of God That Justification and Sanctification must go together But he is not sound by this faith that is neither regenerate justified nor sanctified 'T is a loose deceit to argue a good spiritual estate from a good speculative judgement Spirits and Lives may be and are graceless when contrary informations are bright and clear Orthodox heads are too often contradicted by Heretical Hearts and Laws 'T is a sound confession that the Scriptures are the word of God and Christ is the Son of God There will be a day of Judgement and a contrary everlasting Estate of Heaven and Hell but do not all false Christians live as if those holy Articles of Faith were Fables Hear some men and womens sound expressions of their judicious intellectuals in matters of Religion set off with seeming good affections and you would conclude them Saints Vanum est esse judicio bono praeditum non ex judicio operari but watch their lives narrowly and without wrong to charity you must judge them reigning sinners 'T is true one says It is a vain thing to conceive or speak judiciously not to live judiciously 3. Outward Baptism This alone is to weak a Plea to speak a Christian Too many loose Protestants are practically Popish who conceit and trust to it that Sacraments by the natural Elementary power ex opere operato confer Grace They doubt not that they are actually regenerate because Baptized that they have had the sprinkling of the Blood and Spirit in their conscience because they have had the sprinkling of Water on the flesh whose unpurged hearts before God and impure lives before Men speak them strangers to the washing of Regeneration Chrysostome was of another minde In his Judgement a bare outward Baptism and a vulgar Faith were not enough to get and keep soul Purity Ad animae puritatem servadam non satis est Baptizari duntazat vulgi more credere sed st ea frut munditia pulchritudine volumus dignam te vitam exh bore oporter Chrys Hom. 9. in Joan. He that will give proof he is clean and glorious within must shew it by a worthy conversation without O the sad reproach of Christ and his Ordinance of Baptism Under the sanctuary of Baptismal Christianity un-Christian hearts and lives enemies to the Laws the Spirit and Cross of Christ do shroud themselves as Thieves in their Den Scandalous abusers of Baptism will one day know to their shame and smart this pure institution was never appointed as a Protector but a Destroyer of their wanton corruptions 4. Bare stirrings of the affections towards good things will not be currant witnesses of Grace 'T is too common experience good motions on the affections have vanished into evil honorable into vile The stony ground had joy Light impressionsof Heavenly things vanished into Earthly Some sorrowand tears have been swallowed up in prophane mirth a caroufing rouing meeting hath still'd the raging smarting conscience Superficial delights in the grace and mercy of God have been soon crowded out by worldly pleasures Zeal hath ended in Luke-warmnesse yea Key-coldnesse Shame in impudence courage in faint-heartedness the fear of sin in carnal security O Christians deceive not your selves It is one thing to move the affections it is another thing to spiritualize and change them They are not light touches but mighty power on the affections that kill sin 5. A partial Reformation in doing some good in abstinence from some sins reputed Grace stands with much abuse of Grace Partial duty did not Saint Herod He was a Wanton with his Herodias The Wisdom that is from above is without partiality James 3. 17. is not fast in some duties and loose in others but as the Counterpane of the whole Law hath respect to all Gods Commandments Psal 119. 6. and would be compleat in the whole will of God The old Man is loose if in any parts of the Divine pleasure or the least commands he be willing to rebel Christs Laws are coards Psal 2. 3. If strong lusts break any of them with Love and Delight The Government of Christ is thrown off Innocence also or abstinence from gross sins is far from Grace yea is accompained with high Dishonors to it Freedom from Oathes Lies unjust Dealings Drunkenness Uncleanness are too weak premises to conclude Saintship True Grace washeth inside and outside doth not onely ordinarily rescue from gross but close sins The Pharisee vaunted of an outward strict abstinence while he was loose within As the sober in the streets are dissolute within doors so the Pharisees Austerity is but the vail of inward carnal Liberty Christ saw their hearts and discovered their self-justifying pride the Extortion Excess Hypocrisie Iniquity that lodged in their hearts Matth. 23. 25 28. The spiritual sins of Unbelief Covetuousness Heresie the secret Atheism of unclean shameless Hearts in Gods presence inward Apostacy hardness of Spirit the dominion of vain and worldly thoughts and loose security in sin are concealed abominations which unrepented of will infallibly cast sinners into Hell Let such as are outwardly strict and inwardly loose who in words declare against Libertines and yet have ungoverned wanton hearts consider the Divel himself would be content that they should leave some sins if others reign He well knows that partial reformation is but changing the Master not the Mastership no ending the War but alterning the seat of it if he be driven out of some holds he may domineer in others where his mischief is less suspected more fortified and pernicious The flesh hath divers lusts Deliberate choice service of any one is enough to ruine One disease may be healed while another kills one leak of a Ship may be stopt while another drowns Ah wanton Gospeller be ashamed of thy wicked and deceitful reserves God seeth what carnal close Dalliances and false Loves thy soul runs after for thine out-side abstemious wary walking thy self and others may stile thee a Saint but thou art the black mark of Gods avenging destruction The Psalmist sets a Loe upon thee and thy fellows Loe they that are afar from God shall perish yea further he said to God Thou hast destroyed all them that go a whoring from thee Psal 73. 27. Thy severities against some lusts will never speak thy chaste obedience to thine Heavenly Husband whilethy willing wanton indulgencies to Kisses of and provisions for other lusts speak thine whorish heart 6. A groundless perswasion of Grace as it argues none so it exposeth Grace to notorious abuse How irrational are carnal Gospellers that vote bare confidences Arguments that have no better reason to prove that they are Gracious then Perswasion What a silly argument is naked assurance in other things A chained Prisoner is no free man because in a sottish frenzy
he perswades himself he is walking in the streets nor is an unlettered man a Scholar who is confident of his learning A crackt Title will not bear out the cheated Purchaser in Law though he is assured of the contrary O the sottish condition of unregenerate Gospellers whose onely or main argument of their good Estate in Christ is because they are assured it is so and so neither dare nor will by so much as questioning it disturb their false peace Is it possible this evidence should pass for Grace and Glory How long O self-deluding Wantons will ye love simplicity When you have given almost as large allowances to your lust as the flesh will require Can this support a perswasion that you are gracious The Word did never witness to it nor will the Spirit of God ever seal to it that you are the servants of God while the Devils Subjects you are the children of Light while you walk darkness you are in the straight way to life while you are in the broad road to destruction A bare perswasion of being in a state of Grace is a palpable delusion where ever this is by constant experience we know that the Grace of God is abused 7. Counterseit Grace conceived and believed real Grace begets Libertines The Devil appeared in Samuels Mantle and reigning sins appear to Gods discerning eye in the vail of counterfeit Grace The old Serpent and the old Man care not how glorious the notions and pretensions of Grace are These are their friends 'T is real Grace onely is their ruine What grace is there that is not without it's counterfeit The Devil is Gods Ape and Corruption is Graces Ape There is a shadow of true faith Some things have a fine semblance of the love of God That passeth among men as repentance that is none Pride is clad in Humilities cloathes There is a natural unsanctifying meekness that was never taught in Christs School Matth. 11. 29. Wilde Passion puts on the name of holy Zeal Pleasing and deluding carnal hope is as easily perishing as the Spiders Web is swept away False uprightness makes the Hypocrite pass for a most plausible honest man The Ape in Mans apparel will have Apish tricks and corruption in the cloathes of Grace will and can do no otherwise then act like it self a lewd Wanton It ever makes the Devils trade it 's good earnest and Religious profession it's pastime and sport SECT 14. 5. THe error of abusive Interpretation of Scripture hath sadly 14. Abusive Interpretations of Seriptures hath produced the abuse of grace produced loose Monsters in Religion The Devil the Arch-Antiscripturist well knoweth that the Scriptures rightly understood and used are the down-fall of his Kingdom If he cannot banish the faith of its Divine Authority out of the world he doth what he can to hinder it's efficacy Among sundry ways he useth to make void the benefit of it this is one to deprave the sense If he can make Gods word speak his own interpretation he hath his end a dark minde a loose heart and a debauched life By turning the pure and genuine meaning of the Scripture into strange and adulterate he hath a double success first the obedience of his own will and then the colour and Patronage of Gods word to make his cheats sacred and unsuspected He hath Scripture on his side to consecrate and facilitate his wickedness and his Scholars of sad delusion wrest it to their own destruction 2 Pet. 3. 16. Is it not made a Sanctuary for Popery Herisie Hypocrisie Cruelty Worldliness yea gross Prophaneness O high dishonor to the Holy Ghost who revealed to holy Men who wrote and published the Scriptures that spurious idolatrous silthy senses should be laid at the chaste doors of Gods holy word O eminent peril to immortal souls When bold Ignorance carnal Affections Lusts and Interests give the sense of the Word The sad issue is The word of life is turned into a word of death The true Light of Divine Knowledge is dimm'd or blown out Sincere Milk is turned into deceitful Poyson The Chrystal Waters of the Sanctuary are bemired from holy turned into impure The Hellish Archer endeavors to out-shoot God in his own Bow and by the leave and licence of abused Scripture he lures brain-shot erring Christians into the ways of sin and death To open this wherein abusive sense of Scripture doth advantage a loose Faith and a wanton Life as in Church History in all Ages since the Apostles and in the present Age would be fitter for a Book then a Section I shall instance in some Sect-Masters or sides of corrupt Glossers and abusers of the sacred Text. Where were your understandings O Arians who could not see the plain God-head of Jesus Christ in that you read him equal with the Father without any robbery to his Glory Phil. 2. 6. and that by him were made all things that were made John 1. 3. Did ever meer Creature make all things What though he said my Father is greater then I John 14. Could you not distinguish he was so as Christ was Man or as Mediator but not simply as the Eternal Son of God These wanton wits that by wresting the word have denyed Christs God-head the Mediator of Grace and so possibility of Grace have as History Records been abusive enemies of the Gospel of grace and most bloody Persecutors of Orthodox and gracious Christians So what high dishonor to God the Law the Gospel Christian Liberty and Profession have the Antinomian party published to the World who have made these Scriptures Ye are not under the Law but Grace Rom. 6. 14. The Law is not made for a righteous man 1 Tim. 1. 9. and such places to speak that it never intended a discharge from obligation to the Laws direction and obedience as an erring Preacher of this way alledging this Text Wherefore my Brethren ye are become dead to the Law by the Body of Christ Rom. 7. 4. roundly said Believers are not onely free from the Minatory and Promissory but Mandatory part of the Law A gross Opinion which as it blots out the Ten Commandments out of the Canon so it opens a door to all dissolute Conversation Further What infinite mischief to the comforts of the Faith and hope of Christians and to the power of godliness have that pernicious Sect of Allegorists done as to the glorious Article of Christian Faith The â—esurrection of the Body Hymenaeus and Philetus held the Resurrection was past already and overthrew the faith of some 2 Tim. 2. 18. It is thought by some they held no Resurrection but of Baptismal Regeneration in which there is rising to a new life The confounding and wresting the Corporal into an Allegorical Resurrection was in Tertullians Sunt qui resurrectionem mortuorum manife sio annunciatam in imaginariam significtionem distorquent Terful in lib. de Resurrect Hodie sunt suriost quidem â— Daemonibus obsessi qui se libertinos vocant
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
and lives that with the repenting Jaylors they had had heart tremblings then with the secure Sodomites a fair morning a sun-shine of prosperity should usher in fiery avenging stormes of warth How wise and safe had been their estate that at once have peace with sin and as they think with God had they at once seen God and sin their enemy their softest beds had been to them beds of Thornes their sweetest comforts bitter vexations the creatures armed against them feared their very meat might prove their poyson every night might be the last that these awakening driving terrors might chase unquiet afrighted spirits into Jesus Christ that the fear and war of the spirit of bondage might end in the joy and peace of the spirit of adoption that tempestuous soules might hear these sweet calming words Be of good cheere t is I be not afraid Mat. 14 27. Fear not I am thy God Isa 41. 10. My Person Spirit Graces Comforts Glory infinite merits are thine Some in the Wildernesse of their sins feares and sorrowes have at length leaned on their beloved when the false peace of most presumptuous ones hath lur'd them into Hell As many there as have been tempted by secure flattery into their tormenting easelesse bed of Tribulation will have cause to think and say within themselves accursed be that calm of our polluted quiet hearts lives that hath brought us to an eternall storme accursed be that peace that hath cheated us into an eternall war accused be that sweetnesse that hath inticed us into eternall bitternesse accursed be that friendship with the world and Devill that hath betrayed us to an eternall enmity with God SECT 14. 4. The presumption of setting death and Judgement at far distance Sect. 14. The setting of death and judgement at far distance causeth the abuse of Grace 1. Death Resentment of it as of a Traveller thousands of miles off at scores of yeares removes begets through the deceits of the flesh and lyes of the Devill a tolleration yea a resolution to play the wanton not only against Nature but Grace The Epicure that beleeves not the Soules immortality concludes wanton voluptuous life from probable short life Let us eat and drinke for to morrow we shall die 1 Cor. 15. 32. And the Christian though he beleeveth his Soule shall live for ever doth wantonize in carnall delights from probable length of dayes he shall have time enough to get the Grace of Repentance and therefore he abuseth the space and call yea the conviction of returning the vilest of Christians while under the sentence and on the bed of death seeme to have some sober thoughts of the excellency and necessity of Grace and of some complying desires and wishes O that they had it who when they beleeved it yea found it at vast distance from them despised and abused the motions of the spirit and word and of Grace How Saint like is the inlightned Libertine within a few houres of his death how dissolute ten years scores of years before it 2. Judgement Because particular Judgement after death and the generall Judgement of the great day is delayed Therefore The heart of the Sons of men is set in them to do evill Eccles 8. 11. wanton scoffers walke after their own ungodly Lusts saying Where is the promise of his coming 2. Pet. 3. 3 4. That cooling word in the Indulge exple animi cupiditates scito tan dem sis ratio nem Deo red diturus q. d. fac quicquid mali poteris tandem vapu labis aut in manus carnificis incides Mercer l. 5. c. 2. hot chase of sin Remember God will bring thee to Judgement Eccl. 11. 9. is too litle remembred the words of Mercer are observeable Feed and dandle thy lusts with most cockering indulgence coming to every desire of thy carnall mind yet know at length God will reckon with you fill up your measure of sin to your utmost possibilities at length you shall smart for it and fall into the hands of avenging Execution my Lord hath delayed his coming said the loose evill servants and therefore they were intemperate and injurious rioted in drunkennesse and Beate their fellow servants Matth. 24. 48 49. As the wanton whorish woman argued to uncleannesse Come let us take our fill of Loves let us solace our selves with Love for the good man is gone a long journey Prov. 7. 18. So the wanton Christian argues to licenciousnesse he may in the spacious intervalls between his healthy time and the last Judgement bathe his fleshly mind in fleshly loves and delights for it will be long ere the last Assizes come and will it be long what if millions of years it will come at length too soon and too sore upon the injurious slighters of Gods Grace Ah Christians that sport your selves with your own deceivings Irremediabile periculum sit aliquem cupiditatibus fraena laxare ut se rationem Deo non meminerit redditurum Bernard that Gospell Grace and liberty will favour your disordered walking that give your Lusts too large roome under the plain hearing and convincements of strictnesse that stumble in high noone day slacken the Reines to your head strong desires as if God would call you to account Bernard tells you this is an irremedilesse soule danger If the Faith of the last Judgement do not teach men holy Wisdome Repentance Temperance Obedience what will what can weep you said the Apostle James to the rich loose wantons of his time And howle for the miseries that are come upon you Jam. 5. 1. why Ye have lived in pleasure in the earth and have been wanton ye have nourished your hearts as in a day of slangther v. 5. The coming of the Lord draweth nigh As if he had said you play the wantons with creature mercies forgetting God and your duties but the accounting day is nigh Faciat jructū qui potest adest dominus qui fructum requirit faecundos vivificet steriles depre hendet Am. Super Luc. The Judge is at the doore They are good words of Ambrose Let every one bring forth the fruit of Grace the Lord is present in his word to faith who will require fruit will not be put off with leaves He will give eternall Life to fruitfull trees will take and cast barren ones into Hell SECT 15. 5. The presumption of time enough to repent hath brought 15. The presumption of time enough to repent doth cause the abuse of Grace forth this uncomely Monster The abuse of Grace There are not a few incurable instances in the other World who have first delayed and then everlastingly lost the space and Grace of repentance Those words of Christ concerning Jerusalem may be truly and sadly said of Grace-refusing and abusing Christians Hadst thou known in this thy day the things belonging to thy Peace but now they are hidden from thine eyes Hannibal bewailed the loss of his opportunity to master Rome when he would have
neighbours Before I leave this point I am constrained to warn and exhort all you that are carnal wicked Libertines of the present adulterous generation Make use I beseech you of your reason I say not of your grace for yet you have none to argue down your wicked peece of non-sense Godly men sin and therefore you may Will their falls priviledge yours Seriously consider three things 1. You should reason Gods children sin so and so therefore I must not I dare not If their grace hath not kept them innocent how can I be clean that am wholly corrupt If they trade poorly in heavenly commodities that have a stock of grace must not I be a bankrupt in goodnesse that have not a dramme If they sin thus that have a principle of life what danger am I in a dead sinner of eternal death To follow a good mans sin is at once sin and punishment a piece of sad vengeance God in wrath against me may suffer them to fall and break their shins that I may fall and lose my life Non voluit ea scribi spiritus sanctus ad statuendum morale exemplum sed in censolarionem non ad confirmandam licentiam peccati in posterum sed ad spem fidem excitandam Luth. in Gen. 2. Scripture examples and present instances of scandalous Saints were not proposed for but against sin not to embolden the presumptuous but comfort humble afflicted consciences Luthers saying is notable The Holy Ghost would not have the sinfull examples of the Saints recorded in sacred Writ that their examples should teach sin but to comfort fainting tempted penitents not to confirme a bold license of sinne for the future but to stirre up the faith and hope of pardon upon repentance Since their great yet purged sins have not blockt up the way to glory The Saints falls should be like fire in the chimneys top and the roof to warn neighbouring houses not like to fire in the hearth to warm and encourage others like a stake in the water to avoid it where some were drowned not to come near it 3. You will learn to your smart and shame without repentance in the great day a broad difference between the sinnes of the godly and your own in seven things 1. They sin who are in a state of Grace espoused to Christ and have him to be their surety for pardoning and purging grace and their advocate to plead the infinite merits of his obedience 2 Cor. 11. 2. Heb. 7. 22. but you sin and are in the state of fin and wantonly run a whoring from Christ whom you pretend to match with and have him not your suretie to pardon and purge you by the benefit of his intercession Heb. 7. 25. Act. 5. 31. 2. Sin is not their deliberate purpose but obedience is Psal 17. 3. Psal 119. 106. They cleave to God with purpose of heart Act. 11. 23. even then when they sin against their purpose As the Marriners purpose is to sail to his intended Port when cross winds drive him off from his Compasse But your heart is set in you to doe evill Eccles 8. 11. Why will you die Ezek. 18. 31. We will not come to thee Jer. 2. 31. We will not do the word of the Lord Jer. 44. 16. 3. Sin is not their choice The evil I would not doe Rom. 7. 19. But duty is holy wisdom and understanding Prov. 16. 16. The way of truth Psal 119. 30. Christ the good part Luke 10. 42. One day in Gods service Psal 84. 10. Above a thousand in vanitie and sin yea an eternity But you chuse not duty the fear of the Lord Prov. 1. 29. but your own waies Isa 66. 3. The life of sense not faith earth not heaven 4. Sin is not their love but loathing They abhor it and themselves Rom. 7. 15. Ezek. 6. 9. They love God Ps 18. 1. Christ 1 Tim. 1. 14. The regenerate 1 Joh. 5. 1. The commandements Ps 119. 127. The divine presence in Ordinances Psal 16. 8. Whe coming of Christ to Judgement 2 Tim. 4. 8. But you love simplicitie Prov. 1. 22. secure slumbers Pro. 20. 13. covetousness Hos 4. 18. to wander Jer. 14. 10. Sinne is your darling the dearly beloved of your soul not your abhorrence Ps 36. 4. 5. Sin is not their delight The joy of their soules is the Law of God Rom. 7. 21. Doing his will Psal 40. 8. The sweet fruitfull graces of Jesus Christ Can. 2. 3. The Spirits comforts Psal 94. 19. The excellent The Saints in earth Psalm 16. 3. But sin is your delight 'T is clear 't is so you are glad to borrow a cloak to cover it made of good mens sins you sport in sin Prov. 10. 23. Take pleasure in unrighteousness 2 Thess 2 12. Scorning Prov. 1. 22. Frowardness Prov. 2. 14. Abominations Isa 66. 3. 6. They rise from sin and after their falls turn to God Jer. 31. 19. but you are not renewed unto repentance Heb. 6. 10. but lie in wickedness 1 John 5. 19. Refuse to return Jeremiah 8. 5. 7. When they are risen they dread falling again have care to please God fear to offend him 2 Cor. 7. 11. You sin without fear in lawful things Jude ep v. 12. and unlawful things 2 Pet. 2. To have no care nor conscience to please and honor God and therefore the eternal difference between them and you is They sin and will be saved you sin and unless you draw better Arguments then loosness from the sins of Gods servants will be damned SECT 19. 4. TEmptation that hath much contributed to the abuse of 19. Divisions and contentions about Christian Religion ecause abuse of grace Bona pars Christiani orbis hoc tempo re potius videtur esse bustū quam Christianae gregis domicilium Otho Casmannus Miseram Christianitatem wiseram Ecclesiam Sententiarum animorum divortia Gods grace is division and contention about Christian Religion That in Christian Churches there are too sad contentions Mens spirits pens and tongues being dipt in Gall and that Victory mostly is more contended for then verity wants not truth nor proof Wrangling warring Divinity hath made the Church to be rather like a Bon-fire then the House of God One speaking of Christianity and the Church affixeth to them a sad Epithete Miserable Christianity miserable Church Indeed Scriptureless rending division is not her glory but misery Divisions of opinion and practices beget divorce of affections yea 't is too much a fault a siding Opinion is cryed up above a Saint and the shriller the voice is for highest discovery in point of Doctrine and Discipline sometimes the lower and calmer the truer and safer is more to be attended too 'T is sad experience in our Contests our Moderation is not known there is running from extreams to extreams While Satan hath the boldness and success to get into Christs Quarters and in the visible Kingdom of Christ not in all his Subjects infallibly true nor
more sad O Israel thou hast destroyed thy self Hos 13. 9. Why will you die O house of Israel The Law of sin and death are yoâ—ked together Voleutes ultronei cu iditatuvus inserviunt Pet. Mart. in Rom. Rom. 8. 2. They that will walk after their lusts wil perish 2. Pet. 2. 10 12. Now the practical adversaries of Gods grace do most willingly and freely serve their own lusts and necessitate their ruin are like Phalaris that was burnt in his own Engine of crueltie like him that hangs himself in his own Halter His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins Prov. 5. 28. He shall die without refused instruction and in the greatress of his deliberate voluntary folly he shall goe astray ver 23. He shall finde no shelter in Gods decrees His wilfull abuse of grace will be his self-condemnation He shall have his sentence at the great day not qua now electus but qua impius not depart you cursed because I chose you not but because ye are workers of iniquity SECT 2. 2. Judgement of Perverting the grace of God is spiritual 2 Spiritual blindness is a judgement inflicted upon those who pervert the grace of God blindnesse I am come for judgement said Christ that they which see might be made blind Joh. 9. 39. Isaias saw the Gospel-glory of Gods grace and pâ—eached it to the loose reprobate Jews and the Lord in wrath blinded their eyes that they should not see with their eyes nor understand with their hearts Joh 12. 40 41. Who is blind as he that is perfect and blind as the Lords servant Isa 42. 19. Hear ye deaf and look ye blind ver 18. A sad reproof of the wicked Jews that did unworthily prophane the most excellent gift of gospel-light Though all others might be blind and deaf yet they that had the most bright Nulli coeciores nulli surdiores Probrose meminit Calvin Lamp of Truth shining the Silver Trumper of the Gospel sounding before them should not yet none more blind none more deaf than they an heavy judgement But if blind how Perfect how Servants They are the words of Exprobration not Commendation They should be perfect Duces via Leaders to others but were not They were punished with Blindnesse This sore punishment is clear in four things 1. They whom God punisheth with Blindness of mind are given up to the Devil to be blinded The god of this world blinds the eyes of them that beleeve not lest the light of Go spel-grace should sevingly shine in their hearts 2 Cor. 4. 4. It was a judgement on the wanton Sodomites that the Angels Diabolus est Dei carnifex atque divine ultionis execu tor Pet. Mart. blinded them Gen. 19. 11. It is a Judgement on wanton Gospellers when the evil Angels blind them with the dust dirt and srnoâ—k of abused creatures corrupt principles carnal reason their oâ—n ungoverned passions It is a Judgement when the Judge commits evil doers to the Goaler and the Hangman for execution The Devil in blinding the minds of those that are lascivious with grace is Gods Executioner 2. They whom God punisheth with Blindnesse of mind cannot find the way of Life And now sad is that to wander like the blind man that gropes for the way but finds it not The blinded Sodomites wearied themselves to find the door and found it not Gen. 19. 11. So many there be that grope after the narrow way of Life and find it not Mat. 7. 14. Strive to enter into the door of happyness but find it not The Jew wronging the grace of the gospel was blinded and found it not The Papist is blinded and finds it not the loose ignorant yea the loose though knoâ—ing Protestant yet is blind and beleeves it not How many grope for the way of eternal life in good meanings and supposed good hearts in Civilities in Formalities in Comparative goodness in partialities of Obedience and the like and yet darkness hath blinded their eyes that they see not the way of Life 3. They whom God punisheth with blindnesse of mind they fall on every stumbling-block they meet withall are taken in every snare of Company Relations Possessions Prosperity and Adversity sa 8. 14 15. yea shining spiritual gifts yea the sweet Promises of the Gospel wrested to loosenesse are turned into snares The blind man scapes not the block in his way nor the snare and gin that is layd for him Levit. 19. 14. And the blind Libertine scapes not stumbling-blocks in the wayes of death The worst things are causes the best things occasions of stumbling Yea the Lord Christ and Gods grace are a stone of stumbling unto unbeleevers 4. They whom God punisheth with blindness of mind fall into the pit of Hell Mat. 15. 14. As saving grace in Christ delivers soules from going into the bottomlesse pit Job 33. 24. So blindness of minde infallibly delivers into it The blind man falls into the Lime-pit the Cole-pit before him and the blind sinner into the pit of destruction Did he see it hee would tremble to move toward it SECT 3. 3. Iudgement of Dishonor done to the Grace of God is Hardnesse 3 Hardness is judgement inflicted upon such as abuse this grace of God instrumenta indurationis of heart The Jews abused Isaias â—ospel-ministry and God plagued them with Hard hearts Make the heart of this peopleâ— fat Isa 6. 10. He hardned their hearts Joh. 12. 40. Let my people goe that they may serve me The words of the Lord by Moses were the Instruments of Pharaohs Hardning is the Sunne the means of the Clayes Herdning â—â— grace of God in hâ—iâ— wâ—s preacheo o the Israelites in the Wilderness they heard the lively Oracles the gracious Truths of Salvation and Eternal Life in the Water from the Rock in the Manna from Heaven in the Teachings from Moses Act. 7. 37 38. in the inâ—ructions of the good Spirit of God Nehem. 9. 20. But they hardned their hearts in the provocation in the day of temptation â—eb 3. 8. they obeyed not the gracious voice of God v. 7. by the Ministry of Moses and the Lord plagued them with their own hard hearts Three things speak this an heavy judgement 1. There is no Impression of saving grace in an hard heart Where God hardens the hardens the heart he converts not he healeth it not Joh. 12. 40. A Seal leaves no print on an Anvil or an hard Cervix ferrea frons aenea flecti mitescere nescia cor intractabile quavis incude adamante darious Diaholica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stone but on the soft Wax The holy Spirit doth not seal his grace on an hard but a soft heart The Iron sinew Isa 48. 4. the brazen brow the untractable heart that is harder than the Anvil and the Adamant Diabolical insensbilitie an inflexible spirit to the divine pleasure are the spiritual penalties for
impieties and unrighteousnesses under the favour of grace They rejoyce in a thing of nought Amos 1. 13. When thou doest evill then thou rejoycest Jer. 11. 15. The Lords charge against wanton Israel under meanes of grace and the just reproofe of wantons under the gospell when they doe evill they rejoyce it is but looking up to Gods grace and all is well How miserable are those men who rejoyce in their losse It is wofull mournful mad joy to found on the abuses of grace and the dishonors of God the Triumphs of sin and wickedness which causeth bitternesse in the end SECT 4. 4. INference The best things have evill entertainment of hard Sect. 4. The best things have evill entertainment from hard hearts Hearts Israel had gracious Propheses but they hardned their necks did not beleeve rejected Gods statutes followed vanitie and were vaine 2 Kings 17. 14. 15. Christs familie experienced his gracious miracles but their hearts were hardned and considered not the miracle of the loaves when brought to a new strait Mark. 6. 32. If Christ upbraided their hardnesse of heart for not beleeving the reports of his Pesurrection Mark 16. 14. How blameable is that Phamonicall Hardnesse of Heart that receives no impression of grace by the priviledges promises word and spirit of grace that are pretended to The sweet inriching dewes doe no good upon the hard rock nor doe the sweet dews of instructions and motions of grace doe good upon rocky hearts Weeds spring and grow by the rain and the sun Corruptions rise up and increase by occasion of Gods grace SECT 5 5. INference The grace of God is to be appropriated and applied Sect. 5. The grace of God is to be applied with feare and trembling wi vbth feare and trembling With it worke out your salvation is the Apostles counsell Phil. 2. 12. Rejoyce with trembling the Psalmists Psal 2. 11. The fancy of saving grace is easy T is good to feare deceit about interest in Grace The Synagogue of Satan may boast themselves to be the City of God This high gospell Grace God is my reconciled father his Convenant-Promises are mine the Grace of Christ is mine is foolish and common intrusion like the vain man that sayes the house and land is his for which he hath no good title â—surping wantons are audacious and boldly write down themselves in the booke of Life living members covenanters of grace heirs of glory which happinesse many an humbled broken hearted combating Christian cannot see in many yeares attendance on the Ordinances walking with and waiting on God and are only borne up in the Waves of Doubts Despondencies and Feares with probabilities and weake hopes enough to uphold not to comfort in the wayes of Religion The grace is glorious that is contained in those exceeding great and precious promises I will be their God and they shall be my people Their sins and iniquities will I remember no more Israel shall be saved with everlasting Salvation and the like fear and tremble lest these be abused unrepented wrongs to these favours will prove their eternall forfeiture the wanton pursuit of lying vanities is the way to be outed of those mercies Think with thy selfe what if the Lord whom I take to be my gracious God prove my avenging Judge if the sinnes I conceive are blotted out shall appear against me in legible characters if instead of free love I meet with just wrath if the presumptions of everlasting salvation be confâ—ted by eternall damnation If I wrong his grace and repent not of the unkindnesse how can I escape a fearfull looking for of fiery indignation which will devoute so wicked an adversary SECT 6. 6. INference Carnal Cospellers rever knew the Grace of God Sect 6. Carnall Gospellers never knew the grace of God in truth in truth It was never known and deâ—iberately constantly abused if ye have been taught by him the truth as it is in Jesus That ye put off the old man and put on the new Eph. 4. 21. 22. Christs disciples that have learned the truth not only as in books Sermons the Letter the Notion but in the teaching Heart fixing transforming power of Jesus by the anoynting of the Holy Ghost are taught not to dandle and nourish but to put off and starve corruption not to hate but love not to oppose but to imbrace and exercise the quickning grace of God If envy and strife ragin in the heart glory not lye not against the truth Jam. 3. 14. He that saith I know him and keeps not his Commandemants is a lyar and the truth is not in him 1 Joh. 2. 4. He that consents not in Judgement and Consâ—ience to practise the Doctrine according to godlinesse is destitute of the truth I Tim. 6. 5. Sanctisie them with thy truth thy word is truth Joh. 17. 17. The grace of God known in truth sanctifies and gives no allowance to sin It is not because men know but because they truly know not the grace of God that it is so dishonoured SECT 7. 7. INference It is a safe and a wise course to be trying our Principles 7. It is a safe and a wise course to be trying our principles and practices in Christianity 1. Our Principles whether they tend to godliness whether they are not grace-destroying heart-hardning the fear God banishing carnal security nourishing Principles such as these God observes not believers sins They must live above that is in a wicked sense without Ordinances God chastifeth not his people for sin Mourning for sin is a low attainment a legal busness a double lie 1. It is so high an Attonement that the high and the holy God of all hearts in the world prefers the lowly mourning broken heart to dwell in 2. It is a meer Gospel grace the Law accepts not an Eternity of tears nor repentance This also is a loose Principle that a Christian in his obedience is to look only to the love of Christ within him not the Law a rule of life without him an impious Atheistical opinion for when the sad experience of the best of Saints gives true report that too often there are no stirrings of love to God if there be not a fixed rule of duty without what is left to hold a man in obedience â—lso this Maxime that Believers have nothing to do with the threatnings because there is no condemnation to them is an engine of the Devil to pluck out of the heart the fear of threatned sins How contrary to the Scripture is this setting the fearless daring heart out of the threatning Law yea Gospels gun-shot and so the Libertine that neither hath fear of God to love him and obey him nor fear of Hell to keep him from sin fails with full winde and tide to the dead Sea of eternal desruction Try Christian whether as the Philistins put out Sampsons eyes the Devil hath not pull'd out thine to believe Doctrinal lies to debauch thine heart and life 'T
have given themselves over to Lasciviousnesse Unsorrowing sinners are most sad spectacles for yearning bowels O tender hearted christians in your secret Indolentia non sentiunt naturales conscientiae morsus Dicks mournings pitty hardned Libertines that pittie not themselves weep for them who neither can nor care nor desire to weep for themselves A sorrowless stupidity and lethargy that feels not the check and lash of the natural conscience and is deaf to the Spirits motions that is contracted by a benumming liberty and custom in sin is a woful judgement SECT 6. 6. BEwaile the abuse of Pardoning grace How sad will be 6 Bewaile the abuse of pardoning grace their account whose Faith or rather Presumption of Pardon adds to their sinne Christ said to the pardoned woman sin no more Carnall confidence sayes Sin more you shall be pardoned though dayly dear sinnes are written down in the conscience the Spunge of pardoning grace will blot them out The truly tender conscience cleared from old guilt would not willingly but is afraid to contract new but the brawny seared conscience makes use of Christs indulgence to ease his spirit not to heal his lust It s a lamentation Mâ— wallo vâ— in their pollution because of free remission The Lord hath spoken in that verse where he proclaims the glory of his grace a sad word He will not clear such guilty persons To lay the Dishonors of gospel grace to heart three things may be heart-affecting expedients 1. Such as are grieved for this sin write after the copy of Jesus Christ and the choicest Saints of Christ He beheld Jerusalem where the Messengers of grace the Prophets were abused and slain where himself the author of grace was to be condemned and crucified where the sweet Messages of grace were delivered and despised and wept over its sin and punishment Luke 19. 41. Again a dolorous sense of the injuries of grace is like to that mourning frame of spirit that was in the pious Jews who sighed and cried for all the abominable planings of Gods grace Ezek. 9. 3 4. This suits with eminently holy Pauls spirit who spying looseness among his knowing but wanton Corinthians expressed thus his jealousie I fear lest when I come to you my God will humble me and I shall bewaile them that have not repented of their wantonness 2 Cor. 12. 12 13. 2. Such as are humbled for this sin discover a child-like in-genuous disposition A good Son is afflicted for his Fathers dishonour If I be a father where is mine honour Mal. 1. 6. It speaks us Strangers not Children the born of the Flesh not the Spirit if we see the reproaches of Gods grace with contented spirits 3. Such as mourn for this sin in others and have some taint of the guilt of it in themselves shall find this a soveraign preservative against it for time to come Godly sorrow works repentance and by the real sadness of the spirit and countenance for sin this great sin the heart is made better Eccles 7. 3. The ingenuous child that feels the smart of the rod will be fearful of falling into the sinne that brought it Holy anguish of soul for abusing Gods grace will be a memento and a Medicine to heal it CHAP. X. Containing an Vse of Examination IN that Gods grace is turned into Wantonnesse Use 3 for Examination its useful for Examination Whether or no this odious guilt be fastned upon us We may know it by a serious perusal of the kindes and wayes wherein this great sin is committed layd down in the Doctrinal part If the trying reflecting conscience find any of the particulars wherein grace is abused experimented either in heart or life there the sin is impartially to be charged home In and about the great duties of conviction of sinne sorroâ— for it and returning from it we ordinarily through self-love carnal flattery supine carelesnesse yea too often wilfull ignorance put off particular arraignments close inditements self-condemnation and so resolutions and endeavours to reform Though as hath been shewed the abuse of Gods grace is an universal sin yet there is not one of a thousand that seriously and sadly saith I am the wretch that hath wronged Gods grace Who almost though eminently guilty but can smooth and applaud himself in the thoughts of innocence he is no enemy but friend of grace or if fâ—ulty but a very little inconsiderably peccant Though all are offenders yet very few lay it to heart by sound conviction and say We are the persons that have vickedly affâ—onted the grace of God Unless reason and conscience be feared and judgement besotted and spiritually mad if thou hast any degree of the fear of God and sober sense left thee and thou wilt be judged by the Word of God wherewith whether thou wiâ—â— no thou shalt be at the great day I shall set before thee guilty Reader a glass wherein thou mayst see the spotted deformed face of this ugly sin be ashamed of it be humbled for it and repent No becauseit is in this kind of sin as it is in Hypocrisie there is a grosse and a close hypocrisie so there is an evident and notorious and less discemed and suspicious perverting the grace of God I shall therefore endeavour to discover the more visible and palpable symptomes and the more hidden close and less evident tokens of this disease As touching enquiry who are more notoriously clearly grosly guiltie of this sâ—nne I shall lay down many symptomes SECT 1. THey may know themselves to be manifest gross abusers of 1 They abuse Gods grace who oppose gospel merits and mercies to the worship of God Gods grace 1. Who first oppose Gospel-merits and mercies to the Worship of God Such as call God gracious in himself and to them and yet call not upon him how doe they vilifâ—e his grace He makes light of that thing which he desires not and he of the grace of God that he prayes not for God is free of his grace but to them who by the aide of the same grace ask it The spirit grace is a spirit of supplication Zach. 12. 10. A man may pray and have no grace being a trifler cold hypocritical unbeleeving tyred in his Devotion but no man ever had grace but in faith fervency and perseverance prayed to God for it Prayerless are graceless soules Families past Praier are past grace If Prayerless professed Christians were asked the question Have you any part in the grace of God The Ansâ—er would bee Ignorantly â—oldly Roundly returned from some Yea I hope I have from others Yea I thank God his grace hath helped me from a third sort an answer in angry looks sharp words that the Questionist should doubt it the confident Atheist hath not Gods grace in him All take it for granted they are the favourites of grace though they pray not to the God of grace by the Spirit of grace Doe not these clearly prophâ—ne Gods grace Things we basely
the Spirit of Praier meet not together Tempestuous minds make sad work in Praier 'T is pittiful stuff when they are in an uproar Ungoverned passion grieves and chaseth away the Spirit of God that hath sealed meek orderly regenerate souls to the day of Redemption SECT 8. THey cannot shift the charge of open abuse of Gods grace 8 They abuse Gods grace who oppose it to necessary civilities 8. Who oppose Gods grace to necessary civilities As Christ came not to destroy but establish the Law so Grace comes not to destroy but establish civilitie it teacheth no man to be Cynick morose crabbed austere to humane order calling relation but it siveetens those bosoms wherein it dwels it hath such sweet and pure Communion with God that it knows not how to be sowre and rugged with men The gracious person may be uncivil grace never is It is a great fault and dishonor to grace in persons of grace that they do not study and practise the Scriptures civil as wel as religious Precepts and Presidents For wanâ— hereof in some persons religious strictness is loathed Gods imprudent discourteous servants are called Cynicks Clowns â—loâ—k-heads Proud ones Pharisees unfit for societie their holy profession is too strait laced and shrivel'd up that it is so dainty of giving men and women be they what they will be their just external respects I confesse it is a strong temptation to contemn them that contemn God not to honour them who dishonour God to lay their honour in the dust who cast Gods commands behind their backs However God will vindicate his name and make it glorious though the ungratefull persons of civil precedency have made it by their loose lives odious Yet sin in one is no excuse for sin in another He sinneth that abuseth his civil honour and enâ—oyments to slight loyal subjection to God and he sinneth too that denies him his lawfull honour Satan hath in the postolical times in after Ages of the Church and in our present times too spoted the beauty and weakened the power of strict Practical Religion made this a case of conscience whether Beleevers should be under Civil ties to wicked men He hath tempred some when they see their high preferments as heirs of glory contemplate their high born natuâ—es that they are born of God partakers of a divine resemblance to think themselves too great and too good to be under the observance of humane civilities an un-scriptural unchristian irrational seditious and clownish temptation Whoever they are really gracious or in pretence that oppose the grace of God to civilities among men in three things they are gross abusers of Grace 1. In civil possessions 'T is not grace but spiritual Pride Erroâ— Confusion Self-love teacheth that Lesson that a wicked man hath no right to the Creature Dominion is not founded on grace but humane consitutions and providence which shines on it and approves it if just decreeth its permission futuritie and ordereth it onely if evil for good and wise ends However be Masters of Estates and Domination never so wicked yet if they have a rightful title and possession of either 't is a graceless principle not to own them Masters Though wicked Libertines Jus Evange lieum Jas Civile Dav. in Colos that possesse and devour the creatures have no Gospel-right they have a civil right though not by the Covenant of grace yet by the compacts of men though not in capiâ—e in special Tenure in Christ the â—ead yet in the Common holâ— of Providence When gracious persons especially poorer Christians see Rich Gluttons and Drunkards know they lay on beds of Down and fare deliciously every day and question themselves as to their heavenly estate how they can be the great heires of God who have neither money in the purse nor bread in the Cupboard look on them with invidious eyes and fretting hearts and think themselves have onely right to the sweet comforts of dissolute Masters let them know this perswasion is not from grace but sinne Freat not poor yet rich Christian above what the Gold of Ophir the Indian Mines Cartloads of Jewels and most Precious Stones can make thee thou art more like Christ in Poverty than Riches What though thou art an hungry sheep feeding on bare Commons and feest fat Goats in rich Pastures prosperous wicked worldlings fatted Oxen it is for an eternal slaughter Wait a while thou shalt be removed to the rich heavenly food above When the rich at once in sinne and wealth shall be outed of their deliciousdemeans and be exposed to eternal hunger 2. In 〈◊〉 subjection 'T is vanity to thinke Mastership and Grace are equipollent None but the good must be obeyed Uspers and Right Owners Godly and Vngodly Rulers in Lawful things must be obeyed Herein the National and Domestical Tyrant binds the conscience Roman Caesars in the judgement of Christ and the Apostle Paul Mat. 22. 21. Rom. 13. and froward Masters by the counsel of the Apostle Peter 1 Pet. 2. 18. are to have subjection from their inferiours 'T is pleasant to obey the good 't is necessary to obey the bad 't is commendable to obey all If bare grace be the ground of subjection the world should not stand It would run to Anarchy and Confusion For besides that very few have grace every fanatick spirit can pretend it Saint onely a party ungrace the rest vote them as wicked pull them from the Seats of their Principalities cut throats rob estates and all under the favour of this unquiet and turbulent Principle There is no subjection to be given to wicked persons The Apostle taught a better Lesson that converted Christian servants should abide with their idolatrous heathenish Masters 1 Cor. 7. 20 21. We read of Saints in Caesars house Phil. 4. 22. Good Joseph dwelt with bad Potiphar Gen. 39. 2. and Jacob with Laban en 31. 30. Indeed none should be none may be so good servants as the good This loose humour was stirring and condemned in Calvins time He wrote against this wanton Principle The same Error hath infected our times insomuch as some servants when once turn Quakers think themselves free from subjection to their Masters pleading that they ought not to yeeld honour to men 3. In Civil Compellation We live not among Angels nor all Saints but good and bad The Kingdom of Christ is in the Kingdomes of the world Civil respects are due to men as well as religious honours to God The whole Scripture is Canonical 'T is a part of divine inspiration wee are commanded as well to be courteous as to be gracious civil treatment are not unbeseeming the strictest Saints Men may yea must have their titles according to their different orders stations conditions in the world The Appellations of Worship Honour Lordship Excellency Highnesse Majesty are no sin in themselves indeed when they come from the vain mouth naughty heart and tend to a bad end of a loose sinner they are sin to
him and thus as the ploughing of the wicked is sin so is his câ—â—â—â—â—ment Because with some persons civill â—itles are so abominable though they are not like to read this Page yet the holy Scriptures will assure the sober Reader their folly is manifest and notoâ—ious Put case persons of honour are wicked as too many are who are like to smart for it to all Eternity for staining their oâ—n honour and Gods too Yet Paul a vessel of honor without courtship but by the teachings of the Holy Ghost had learned this good manners to give great though bad persons their civil respects Noble Felix Act. 24. 3. King Agrippa Act. 25. 26. I appeal to Caesar Act. 25. 11. Pauls persecutors at Antioch were yet stiled Honourable Women and chief Men of the city Act. 13. 50. No unmannerly railing Quakers in â—poâ—o lical times But because in civil courteous Appellations it is not more easie than common to erre there is an huge generation of vain complementists whose immoderate compellations are the froth of language the vanitie of minde the waste of time the impertinencie of Christian society I would willingly caution the gracious person convinced of his duty he must be courteous and give honour to whom honour is due to observe these Rules Christian when you give civil honour to others according to their worldly Qualitie and Precedencie 1. Do it with Reverence of the Majesty of God Persons of Honour are the Image the bright Beams of God the infinite â—â—ountâ—in of Honour 'T is he hath set the children of men in their Titles Seats Estates of Honour Neither Affliction nor Promotion comes from the ground God is the Judge sets up whom he pleaseth Ps 75. 7. As in Wisdoms left hand are riches and glory Pro. 3. 16. so he distributes worldly honours moâ—ly to vile men However they are civil honour is not vile though the persons that have it be vile come vilely by it and use it vilely 2. Give civil honour for conscience sake the sense of duty God hath commanded it not so much to please them as to please God 3. When the lip honoureth let the heart reverence Wee may neither give men civil worship nor God religious hypocritically 4. Lavish not out too many words nor time in civil courtesies 5. From a prudent observation of Persons Time and Place mix religious and spiritual with civil discourse To spend whole hours mornings afternoons as very many vain frothy persons do in air-beating soul-unbettering windy courtesies and merry discourse without a thought a word of the Majesty of God who as he hath a Book of remembrance to note down the pious words of them that fear him so he registers too the numerous superfluous words of them that fear him not will have a sad account in the great day 6. If among your civil treatments as the Spouse let your lips drop like the Honey-comb when you speak of by a secret ejaculation beg a blessing on your gracious words for your own and the companies advantage 7. Labour to affect your heart with the good things that in gravity and wisdom you deliver 8. If you see civil courtesie swalloweth up pietie your selfe and heavenly language be a burden to the company savouring not the things of God preferring a Romance before a Sermon vain chassie Tales before the precious Truths of God they had rather be foolishly carnally constantly merry than really wise goe home and mourn in secret you have given vain spirits their due honours who denyed God his they have been all for courtesie nothing for piety visited only one anothers bodies not soules spent their time and strength in outward while strangers to inward mirth SECT 9. THey without breach of Charity do grosly wrong the grace 9 They abuse grace who are eminent worldlings of God 9. Who under glorious pretensions to Saving-grace are eminent worldings When Heaven and Earth meet together then will Heavenly and Earthly minds Grace as it is heaven-born so it doth make heavenly The Mediator of Grace hath taught us We cannot serve God and Mammon How many go among us in their own thoughts and in others opinion for persons in the state of grace and yet dextrously deeply with all the powers of their understanding and carnal reason design project for the world affect it vehemently pursue it fervently keep it basely part with it sorrowfully heap it up covetously desire it endlesly admire it adore it idolatrously are afraid to put too much in Christs coffers the bellyes of the poor Is this the fruit of grace Did ever grace come with power but it did unglue the heart from the world Is not this Scripture The love of the world and the things of the world and the love of the Father dwell not together 1 Joh. 2. 15. Will this passe for good Divinity Will either the Scriptures a Death-bed or the Last Judgement own it viz. A gracious Mammonist a gracious Worldling a gracious Hold-fast a gracious Hard-heart a gracious Rebel against the Laws of Christ that commands labour for Heaven more than Earth laying up Treasure in Heaven more than in Earth more to be rich in good works than in wealth to settle the affections on things above and not on earth will cordial and practical contradiction to these and many such Laws of Christ speak a gracious person the honour of grace the power of grace O no the nullitie of grace the infamy of grace Else the Apostle would not with tears speake of earthly minds as enemies to the Cross of Christ whose end is a sad word a very sad one destruction Let the Masters of great Estates consider it that had such before the Wars among us or since the Civil bloody commotions by providence shining on gracious profession in Court City Country the Bench the Pulpit the Army who have not walked but suddenly leapt to huge riches some to hundreds others thousands by the year Whoever they are be they assured of it they grosly abuse the grace of God who give sad proof they are eminent worldlings I beseech you all who are so and shall cast your eyes on these lines seriously ask your own soules Do you not set your hearts on the Mammon of iniquity Are not your stupendious sweet possessions your Idols Are they not your treasure do not your thoughts esteems affections run out in full stream to them Do not your poor neighbours in the Countries places where you live see and bewail it your bowels move no more to them than rocks Doe you know when to say we have enough to give largely to Jesus Christ as well as to your families In these years of Judgement when Loâ—ships Farms great Riches have changed Masters are there none that say Poor creatures that think on it with tears Ah wofull change our old Masters fed and cloathed us but we may starve under our new Possessors I dare not charge you all for gracelesse worldlings God will your consciences one day
not the cold of this World When the cloathes were put off he thought of death he should be uncloathed of Flesh and of the Resurrection to put it on again as his cloathes were put on in the morning When the day-light appeared he minded Christ the light that knows no Night nor Evening but is always as bright Mid-day His Journying taught him to think this life a Pilgrimage the way is dangerous that there is need of Christ the Guide in the high way to glory How injurious are we to Gods end of his Creatures unto our own rational faculties and to the ingenuities that grace would put upon us if we gain not affective and active Meditations by what daily comes into the doors of our senses If so great be the sweetness and glory of Gods out-house the visible World what transcendencies of delight and honor are the happy reserves in the invisible state and place of heavenly glory in the next life It is an ungracious frame of spirit that is confined to the things below They are strangers and enemies to their own happiness that could take up with a visible Eternity of poor sublunary things and cannot abide the thoughts of death the destruction of their earthly Gods Thus Reader in the forementioned eleven Sections maist thou try and take a measure of thy loose heart and life if in impartial Judgement thou canst and wilt be so faithful to the Truth and thine own soul as to believe thy guilt of manifest and gross abuses of Gods grace confess it to God deeply lay it to heart repent of it lest it prove thy ruine CHAP. XI Containing a second Branch of Examination how we may know the secret close and more refined Abuses of Gods Grace HAving enquired into the more visible and notorious affronts of Gods grace My next labor shall be rifling bosom-work to go into the inward Rooms of the heart and there to finde out the inward Libertine that dares impurely and immodestly to licentiate before the Lord This searching inward filthy cells of darkness by the bright Candle of the word of Truth as it is always unpleasant to a close Hypocrite all whose Religion is a constant jugling with God and men so to soundest upright hearts it is very desirable If the secret rotten double-hearted Professor shall read the following Conceptions without a blush fear and trembling laying a better foundation for his propriety to Christ assurance of Grace and the hope of Heaven then cheating appearances If he have scarce patience and heart to try himself by ensuing discoveries yea though he read them will wickedly deny the signs of close dishonors to Gods grace are not in him he may shift of Paper Arraignments he shall not the unbosoming Judgement of the great day when his Sheeps skin shall be pluckt off the inside shall be turned outwards and the close Hypocrite shall appear a wicked impenitent abuser of Gods grace Indeed I have little hope to do good to the habitual Jugleâ— in the things of God who hath made a play of his Religion aâ—â— never been in good earnest My hope is a Blessing from Heaven may second Convictions in the sound heart searching Reader who is ever most charitable to others but most jealous off and servere against his own heart for thy sake O self-basing abhorring mourner in Zion I have endeavored to lay down the Transcript the Counterpane of thy wretched heart I know thou â—ilt say the next Pages are thine own experience look over weep over pray strive against the ungrateful unkinde wrongs to thy gracious God thy dear Redeemer the Spirit of Grace gracious motions thy principle of grace I know by the help of grace thou wilt lay to heart and repent of the secret Injuries of grace where the prophane hypocritical world scarce see any sin or if so very slightly think of it and have no care and conscience to reform Weigh and ponder then the evidences of close and less discerned abuse of Gods grace as laid down in the subsequent method SECT 1. 1. EVidence of close Abuse of Gods grace is a sinful close of spiritual Injoyments By these I mean all the Ordinances of grace whose ends and fruits are spiritual where succesful also the gifts of Grace Knowledge Judgement Invention Memory Utterance in Divine things Adde hereunto the sanctifying graces of the Spirit the sâ—eet motions of the Holy Ghost the joys of the Spirit in the light of Gods countenance in the Faith of Attonement by Christs blood in the sight of sincerity victory over Lusts c. These are all spiritual injoyments Now when the close of these is sinful there is a secret abuse of grace It is sinful in five things 1. In self-advancement Gods free grace is either wronged by his Servants as a Benefactor by a boasting Beggar he is well fed fat and fine and while he should lift up the bounty of the giver he is glorying in himself as a receiver So when the giver of grace in his heavenly Alms should be magnified how often do the best of men advance themselves The richest Saints in Earth and Heaven are but vessels of mercy Rom. 9. 22. Utensils Instruments God is pleased to use No thank to the tool but to the hand if it work No house builds it self When we see a comely building we praise the Art of the Builder The action of the Instrument is reduced to the essicient Ashur forgat himself and God when he looked not on God but himself Boasting in an Instrument is as if the Saw should magnifie it self it cut well and the Ax should magnifie it self it hewed well Isa 10. 15. If the Workman holds his hands the Tools do nothing Believers are the spirits Instruments God works in and by them and they dishonor the grace of God by transferring the work to themselves saying I prayed I preached I wept I gave alms I rejoyced in God I did this and that good As lofty Nebuchadnezzar lookt onely on his great boasting This I did this was my doing Is not this Babel that I have built for the glory of my Majesty So I have done this and that is the Poison that mars all the breathing of Satan turn'd angel of light the high abuse of Gods grace â—h Christian be humbled for it Diabolus laudat qua se perspicit superari virtutem injicit cordi jactantiam c. Fulgent ad Probam ep 3. and correct it by the Glass of Pauls self-abasing Grace and Christ-advancing I labored more than the other Apostles yet not I but the Grace of God 1 Cor. 15. 10. I live yet not I but Châ—ist lives in me Gal. 2. 20. 2. In dulling the edge of holy zeal This is the sad and frequent lacquey of spiritual injoyments We converse with them to a blunting and dulling of our spirits They should be as whetstones to set a keener sharpness on our hearts but they are as stones to the Sithes that gap and blunt them It is
Father as that he is their King Though the name Father speaks boldness yet the name King speaks greater reverence Irreverent are saucy children more bold than welcome I am a great King saith God Mal. 1. 14. His name is great Mal. 1. 11. and reverend Psal 111. 9. We need grace to serve God with reverence and godly fear because he is a consuming fire Heb. 12. 28 29. It is a wrong to grace when we do it not Is it the state of earthly gods to keep their distance with them on whom they shine the brightest beams of their royal favours and shall we think the infinite great and blessed God before whom the Kings of the Earth are as Grashoppers Worms Nothing less than Nothing will not have the rails and vails of holy reverence the humble tokens of distance The Apostate Angels at once lost their good manners and their happiness they kept not within their limited station Should the standing Angels loose their Reverence they should lose their Glory It is the â—â—lae volantes celeritatem promptitudineÌ„ significant Faciem tegentes indicant Angeli Majestatem Dei ferre nequeunt Pedes tegentts quod tenues divini splendoris radiolos in Angelis perspicere non possumus Calv. in Isa 6. Gospel Prophets Hieroglyphick The holy heavenly Angelical Hoast are Birds of Paradise and have six Wings two to cover their faces two their feet two to fly with are said to have flying wings to resemble their quick and nimble obedience facecovering wings to shadow out their reverence as not daring to pry into nor bear Gods infinite glory are said to have feetcovering wings to teach our distance from the Angels who are too weak to behold their finite little rayes of glory much lesse that infinite bright Sun of the divine Essence This Lesson the Prophet teacheth us those spotlesse Spirits that see the blessed face of God to their everlasting happinesse are ever full of a Reverential awe of Gods Majesty But how unsuitable are the heirs of salvation to their heavenly guard Angels are reverent Saints are unmannerly These are wanton those dare not bee so Believers study your hearts gestures words conversations that they all may be Holinesse to the Lord Is he sanctified in you when you draw nigh him Levit. 10. 3. When you are before him as in no minute no place no darkness no solitariness you are out of his flaming eyes piercing views your insides and external deportments are layd in his unerring ballance He tryes you every moment Job 7. 18. What mean your uncomely spirits your external indecencies your slight services Would your governour like such carriages you present to and abuse your gracious God with As Ahasuerus said to Haman Will he force the Queen before me Esth 7. 8. So lay it to heart will you abuse grace before God It was a God-wearing sin evil men did evilâ— and yet thought they were good in Gods sight Mal. 2. 17. What a God-affronting sinne is it to thinke because Free-grace hath made you good and accepted in Gods sight therefore you may abuse it to irreverence in his presence I know your hearts if sound abhorre this doctrinal inference from so glorious a principle but doth not the frame of your spirits words of your mouthes loose carriage prove you dare be irreverently and abusively bold with your Fathers kindnesse Who that seeth a grown Son come to years of understanding knowing his duty to walk mannerly yet standing with his Hat on playing ill feats before yea with his Fathers face slighting his commands but will say there is a wanton unmannerly boy It is no calumny to say so of many of Gods unmannerly children their unbecoming Irreverencies are their heavenly Fathers reproach A Reverent Christian that hath the mighty awe of God upon his spirit in all times places companies providences temptations is a Phenix an Angel among Professors Happy holy harmless preserved are they that maintain the reverent awe of God upon their spirits SECT 3. 3. EVidence of close abuse of Gods grace is Forgetfulness of God The House of Israel perverted their way and forgot 3 Forgetfulness is an evidence of abuse of grace the Lord their God Jer. 3. 22. Jesurun waxed fat and kicked Of the rock that begat thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 15 18. Too often the answers of Gods kindnesse are like the chief Butlers of Josephâ— The holy man gave a comfortable interpretation of the Butlers Drem Pharaohs restorement of him to his office with this rational caution but think of me when it shall be well with thee Yet did not the chief Butler remember Joseph but forgat him Gen. 40. 13 14 23. Thus the Holy God speaks comfort to many a gracious soul in the deeps of trouble with those equal motions upon their spirits that they would think upon this name and not return again to folly yet in sundry duties they doe not remember God but forget him They know not their own hearts that in the trust and boast of their own sufficiencies promise God if he will reveal his love in his Son to them they will be exact walleâ—s but many of his loose children after they have seen his face have opposed his will and answered the Kisses of his love by unkind Rebellions Gods Israel of the spirit have need of the same cautions the Israel of the flesh had When the Lord thy God shall give thee for his promise sake Cities Houses Wells Vineyards and Olive-trees when thou shalt have eaten and be full then beware lest thou forget the Lord thy God Deut. 6. 10 11 12. So Beleever when the Lord thy God for his covenant sake shall priviledge thee in the heavenly blessings of Reconciliation Justification Adoption the Joy of Atonement and the sweet sight of thy name written in heaven when thou shalt eat and be full of the heavenly feast of fat things beware lest thou forget the Lord thy God 'T is no seldom indignitie put upon the grace of God to forget him in Temptations Vocations Relations Conditions in the world We charge upon our servants such and such duties call them to account our pleasure is neglected The excuse is we were forgotten doth not this speak a loose careless Spirit Surely the Lords servants forgetfulnesse of their charge argues their wantonness A serious faithful considering spirit would remember Christian charge home the basenesse and unfaithfulness of thy spirit with sharp reproof Ah foolish heart and unwise How have I requited the Lords grace I forget not vanitie but how have I forgotten the great concernments of Eternity A Bride will not forget her Ornaments the Worldling his Market and Teeming summes Pleasure-hunters forget not their delights nor the children of Revenge their opportunities of doing mischief How hast thou forgotten the Lord his blessings on thee his cautions to thee his motions in thee his hoped glory laid up for thee his everlasting love designing
the stamp of the great Law-givers authority what sacrilidge is it to slight the precepts of the great God as little The spiritual wisdome from above lookes upon every command and sin as great doing no little mischiefe against the soveraignty and purity of no little God deserving no little Hell the losse of no little Heaven Servants are not their own may not presume in little offences like and dislike pick and chuse obey and rebel as they please but obey in all things Col. 3. 22. Else they do not their Masters wil but their owne Insolentissimus abusus quod placet assumere quod displicet repudiare Salv. de Gub. Dei lib. 2. What we account a most insolent abuse and badge of pride in our servants is in Gods they wrong his Soveraignty when they are fast and loose wil do and not do and are not through paced in â—epentance and Obedience It speakes our soundness in the cause of God in our faithfulnesse to the crown of Christ if we dash in peeces the Babylonish brats the little Theeves of Latrunculos primorum motuum Paris sins first motions the petty traytors of Insurrection as â—ell as the signall Rebels happy are they that in the high improvements of and honourable respects to Gods grace dare not adventure on the lest sins A little Leaven will leaven the whole lump a little sin without great mercy will ruine the whole man SECT 6. EVidence of close Abuse of Gods Grace is discontent at 6. Abuse of Gods grace appeares in discontent at Gods gracious corrections Gods gracious corrections his frowns on his children are his favours his rods love tokens Heb. 12. 6. His family discipline hath not only good instructions and liberall maintenance but wholesome chastisements he is his childrens Father and Physitian as wise to know so able and willing to cure their diseases their sins are ill humours affliction Physick themselves patients But alas hoâ— under the discipline of correction are the Lords people like delicate wantons that will not take from but give their Physitian directions this Physick is not right that were better any Affliction any Potion rather than this as if God knew not better our disease the way of cure and our strength better then our selves we are no sit choosers of our rods the cross we would exchange for might be ten times heavier when we repine at the wise allotments of our heavenly physitian make faces and spit at his wayes of healing we discover our folly and wantonnesse that Loosenesse that contracts Diseases will not bear the method and smart of cure this is the holy and humble submission of Grace Lord give power to beare and blessing to sanctifie the Crosse and keep me under it while thou pleasest Shall good children pay â—everence to their chastising parents and not Gods children to him correcting Heb. 12. 9. chusing our trouble fretting under Gods present hand as imprudent or injurious despising his corrections declares us have wanton kicking spirits we never sweetly humbly and quietly bear the healthful indignation of the Almighty till we by Faith give him the glory of the gracious wisdom and soveraignty of his corrections then be the tryal never so fierie the soul will say I shall come forth as tried Gold SECT 7. 7. EVidence of close Abuse of Gods grace is daring to doe 7 The daring to do that when the rod is off which one would not when the rod is on is a sign of the abuse of grace that when the Rod of God is off which would not be done when it is on In affliction there is powring out of prayers Isa 26. 16. Hanging down the head and heavyness of heart for sin sense of civil reverence of God a stop to carnal delights good words of Holynesse promises of better Obedience reforming appearances Saint-like deportments But it is frequent injury to the gracious chastisements of God that their Physick hath rather been a skinning over than a cure of diseases As unsound Recoveries break forth into old sores and worse relapses so the universall work of Correction betraies it self either into a neglect of Prayer or a Praying formalitie carnal Merriments Remorslesnesse of Spirit impudent Irreverence Breach of Vows loose Conversation these are great enemies to strictnesse There are not a few that have exceedingly shamed Gods School of Correction like some unbettered children under the Rod who acknowledge their sin kneel down and cry pardon and mingle the sense of their folly and smart with teares promise they will never doe so again fear and tremble at the next blowes are very humble and shew much good manners but when the smart is off the old sauciness stubborness and disorders return How hath that righteousnesse that hath light impression in the mind by affliction like the print of the Rod in the flesh soon worn out This Insinceritie is deservedly deplorable of all them that know their own hearts and finde these true charges flying in their faces Such as these that in and out of Affliction are so unlike themselves betray they are not sound in heart by their unsteadiness in Gods Covenant Psal 78. 37. Hath God in mercy not chastned us sore nor delivered us up to death and hell to cure not to kill us How dishonorable is it to the sparing chastising grace of God and perilous to our own souls when the holy manners we seemed to learn under the Rod are lost when it is taken off SECT 8. 8. EVidence of close Abuse of Gods grace is shamelesness before 8 Shamelesness before the Lord for acknowledged sins is an evidence of the abuse of grace the Lord for acknowledged sinners If grace bee not so strong as to resist sin it is so sound and ingenuous as to blush at it The Moral blush at uncivil and unvirtuous baseness speak a good moral heart And the spiritual blush at ungospel unchristian vilenesse speaks a good gracious heart O my God I am ashamed and blush to lift up my face to thee my God Ezra 9. 6. Yee gracious Romans are now ashamed of your fruitless sinns Rom. 6. 21. Mary Magdalen an infamous sinner but famous Saint look'd on her sinnes with tears and shame and in token of her blushing conscience stood behind Christ as ashamed her once impure eyes should behold his sacred face Luke 7. 38. Were they ashamed said God of the impudent Jews Jer. 6. 15. They could not blush they wanted the colour of grace What disgrace is it to the grace of God that persons in grace weak ones God knowes are convinced of their sinfull foolish frothy idle yea sometimes eminently wicked language of venomous Serpents lurking under the hidden leaves of filthy consciences of ugly monsters harboured in their bosomes proud vain-glorious envious malicious adulterous unrighteous oppressive Atheistical prophane abominable thoughts every day flying up and down in their souls like birds in the air and that this filthy hellish vermin crawling up and down the
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
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
up wealth so they grow rich care not how they abuse one another by Impostures Frauds and Injuries As all earthy nominal Christians slight that Gospel grace in which they prosess their felicity is wrapt up and more industriously pursue that which is a shadow then substantial happiness so in spiritual real ones through the inclinations and temptations of the old man in them there is some abuse of Gods grace surely they know wherefore Grace is recieved what hinders but that it should teach them how they ought and might improve it who have more abilities then others to walk close with God deny themselves be fruitful in good works live in Heaven honor their Lord and Master Jesus Christ by a shining convincing conversation be the presidents of mortifying grace and in brief to hold forth the glory and power of Religion to make it amiable in the eyes of wicked men even these cannot but be conscious to themselves how far short they are and live up to the dignity essicacy and majesty of that Gospel Holiness and strictness they profess and in some measure but too little discover That real servant of Christ is one of an hundred yea one of a thousand that doth not in one thing or another spot the garment of his holy Profession and in some lower degree yet intolerable and unallowable of wantonness fall short of the honor and power of Gospel grace Happy is the person The None-such The Phaenix of the Countrey who is so eminently mortified so self crucified to the world impowred against Satan grown in Grace dwelling in Heaven makes the practice and power of Religion the great business hath such daily and hourly assisting grace is in such constant guard of his heart and fear of God that the transcendent Professor rather lives as an Angel then a Saint among men but it is very rare to finde Christians coming nigh this Character Who are there that know the large and hard things required in the Law and strict rules of the Gospel and his swervings from both but hath cause to charge himself with some inward or outward loosness or both and say with David I have done foolishly with Job I am vile with the Publican A sinner O God! with Paul In me in my flesh dwells no good thing though in my minde I serve the Law of God yet in my flesh I play the Wanton and serve the Law of sin This great sin The abuse of Grace is Epidemical and so much the more abominable As that Plague is worst that Eo graviora sunt peccate quo magis Catholica zanch. is generally raging and infections That of Zâ—â—by shall period this point The more Catholick sins are the greater they are Generality of any sin is its aggravation SECT 14. 14. IT is an un-Churching sin It provokes God to take away the 14. The abuse of Grace is an unchurching sin gospel the golden Chandlesticks that hold sorth glorious Gospel saving light and to give the abused good tidings of grace to them that will bring forth the fruâ—s of it Matth. 21. 43. Abusing Gods grace was the sin of Sardis who had a name to live the life of grace but was dead Rev. 3 1. It was the sin of Laodicea that boasted her self rich in gifts and graces in gospel Treasures when she was poor and miserable but rich in sin Rev. 3. 17. It was the sin of the Jews that cryed the Temple of the Lord boâ—e much on Sacrifices the types of Gods grace in Chriâ—t which was abused to stealing murther false swearing idolatry and so perverted the ceremonial Religion of Gods grace into a securing Den of Robbers Jer. 7 9. 11. but used it not as an healing Medicine If God enter into judgement with England he may and there is cause to fear he will un-Gospel and un-Church her He may justly do with than part of his loose Family as Masters do with their loose servants take away those Candles and that Food they play the wantons with Is not Evangelical Doctrine sweetly clearly plainly and commonly Preached throughout the Nation Are we not like Capernaum lifred up to Heaven in Ordinances Deserve we not to be like Capernaum too cast to Hell for our impenitence barrenness thriving wickedness wanton abuse of the means Are not the plentiful showres of Heavenly Doctrine the sweet and warm Beams of the Gospel Sun dishonored by a plentiful Spring of Thoms Hemlock noisom Weeds cursed Opinions and Practices We are Judgement proof and Sermon proof neither the voice of Gods Word nor Rod amends us O incurable England Are we not sick of the remedy Are not Soul Physitions now adays Physitians of no value And O sad truth of little yea in some places of no success Did it kill the heart of Eli that the outward glory the Ark was departed from Israel O our stupidity spiritual death hard heartedness want of zeal for the honor of God credit of his gospel salvation of Souls The inward glory of the Ark is gone or almost gone the astonishments the conversions the Devil-banishing the World-conquering the heart-changing the soul-warming the Lust-mortifying the Spirit-quickning the Grace-growing power of the Ordinances is by many deg ees from what it was gone from us Many years agoe the terrible and needful truths of the Law Preached have made the Auditors hair even stand an end trembling and weeping resolving and practicing Reformation were the happy fruits of â— rousing Ministry The same Truths with some suitable affections in their godly Messengers are Preached now but with little success How thin O how thin are the numbers of repenting reforming Believers How rarely are spiritual Fishermen and the Words Net blessed by a draught of souls How seldom do we see and feel the beauty and power of glory of Christ in the Sanctuary as experimented in former times Are not multitudes of Christians of large profession grown more debauched sensual careless of their souls Yea Are not stricter Christians grown looser then they were Is there not a sad fall from degrees of prizing the Ordinances first Love tenderness of Conscience the fear of God guard over thoughts and words Is it not true of many that have the root of the matter in them They are not so fruitful as once they were Good Trees that should be better are worse and are not evil professed Christians grown stark mught thrive onely in sin and grow worse and worse yea Do not the convictions of these truths lie dead upon the spirits of the most lively and best approved Christians Is there not even in quickned souls a kinde of dead insensibility of Gods dishonor the abuse of his Grace the reproach of his Gospel Is it not very rare to get a few hearty sighs and groans to wring a few tears that the Gospel grace of God the Christians glory is universally abused May we not fear this spiritual Judgement of hardness of heart is the fore-runner and will be the procurer of a
Gospel Famine That the word of God the God of the word will depart from us and leave England in that Death Darkness Destruction it hath deserved May we not from likeness of sins fear likeness of Judgements Abuse of Grace hath been we may fear it will be an un-Churching sin O all you Zions mourners who are what you are by distinguishing Gospel grace bewail your own unsuitableness to Gods grace Sigh and cry for all the Abominations that are done in the midst of our sinful Jerusalem if days of desolation come it will cheer your hearts you were affected with Gods dishonor you will be markt out either for deliverance out of common evils supportance in them or an happy issue out of them CHAP. VII Wherein are set forth the Punishments of this great sinne Abusing Gods Grace WEE have seen the aggravated evil of this too common and dishonourable Sin the Abuse of Grace We can be in nothing more crosse to the choice design of God than in wronging his grace Not to give God the praise of the glory of his goodness in nature is deep ingratitude but to deny him the praise of the glory of his grace is deeper indignity The wrath of a King will be more enraged when he is abused in his Throne than in his Common Highway The Gospel acquaints us with Gods Throne of grace God slighted in his grace is an abused King in his Throne This without repentance will turn the Throne of grace into a Throne of angry Justice They that abuse the blood of the Lamb shall feel the wrath of the Lamb. No damnation like that which is heightned by the abuse of Salvation For the Gospel to be a savour of death unto death puts a sharper and fiercer sting into eternal death than when it punisheth onely unnatural sinnes God sets black marks of his displeasure upon the Abuse of Gospel grace He is wont to plague it with these punishments in special six sad ones wherein he expresseth dreadfull vengeance SECT 1. 1. IUdgement is giving up to carnal Lusts As God hath punished the abuse of his Goodnesse in nature so he hath revenged 1. Sheweth the greatness of the judgement to be given up to carnal lusts the wrongs of it in grace He shined forth the glory of his Godhead Eternal Power Love Wisdom and other glorious Attributes in the Workmanship of the World the Glass of his Glory the great Folio every Leaf whereof proves his Invisible Deity but when the goodnesse of God was abused to Idolatry the creature was served and worshipped more than the Creator the Lord in just wrath gave up wantons against the light of nature to their own lusts Rom. 1. 24. to vile affections 26. to a reprobate sense 28. to receive in themselves by these spiritual Judgements the recompence of their error v. 27. whip them with their rod chuse their own delusions and suffering them justly to perish in their own choice The like vengeance he hath exercised on the injuries done to his Gospel grace The Lord proclamed himself to the God of Israel in an external Covenant of Grace I am the Lord thy God which brought thee out of the Land of AEgypt typifying the Grace of Redemption from Saran and the world sweetly inviting them to desire and accept his grace with enlarged hearts open thy mouth wide and I will fill it Psal 81. 10. But this sweet tender of grace in postive rebellion was wantonly rejected But my people would not hearken to my voice and Israel would none of me and thus the Lord plagued them with their own choice and waies So I gave them up to their own hearts and they walked in their own counsels ver 12. The sadnesse of this Judgement in giving sinners up to their carnal Luds for the perverting of Gods grace appears in four things 1. It is a sad judgement for a sinfull weak erring creature to be deprived of a safe unerring guide the Grace of God When Contumaciae pana gravis desertio spiritualis Ames the offers and restraints of his Grace are removed man is like the Philistins house when the Pillars by Sampson were removed an heap of ruin like a Coach without a Coach-man to order it like a Ship without a Pilot like an Infant without a Nurse like an heady people without a Magistrate The spiritual departure of Gods grace is a great punishment of obstimte contumacie It is just that grace should forsake those that forsake it 2 Chr. 24. 24. that they should have none of its safetie that wil have none of its soveraignty that they should perish without it that would not be ruled by it It is Chrysostomes resemblance when a King seeth Rex cum perditum vidit fidium suwn abdicat eum boais suis deserit Chsys his Son lost and past recovery he casts him out of his Royal Protections Provisions and forsakes him so God strips loose sinners of his aide and grace As it is great mercy to be guided by Gods counsel so it is great severity to be deprived of it The way of man to obtain everlasting happiness is not in himself He is safe in Gods way but perisheth in his own 2. It is a sad Judgement for a sinful weak erring creature to have a false deceitful guide and so have all they that are given up to their own luâ—s They are like Traiterous Collonels that lead their Regiments into the very mouth of ruin within the Enemies Ambush Besides they are foolish Guides and unskillfull they know not the way of peace Who will take a naturall fool or a stranger to be guided in a journey That Ship with it 's Fraught and Passengers is in a poor case that hath an ignorant Pilot and the full Coach that hath a blind Couch-man Carnall Lusts are foolish 1 Tim 6. 9. O the folly of immortal soules that are led by the foolish guidance of their lusts 3. It is a sad judgement to be given up to carnal Lusts because these are Gods â—vengers He is revenged of men where they least beleeve it Even in those sweet Lusts they hugg and pamper will God plague the enemies of his grace No need of Non opus eâ— carnisicibus externis domesticos habemus ultores Pet. Mart. in Rom. Outward Punishments if we will plâ—y the wantons with his grace He hath his Avengers in our very bosomes The Lusts of wicked men are Gods â—ods xes Halters The servants of sinfull Lusts are an inestimable infinite masse of misery when they shall feele it in the other world they will beleeve it Men sinnes are Gods punishments though they see it not 4. It is a sad judgement to be given up to carnal Lusts because such are Volunteers in their own destruction It is sad to fall by the Sword but more sad like Saul willingly to fall by ones own Sword It is a sad judgement to die by Poyson but willingly to drink up a known cup of Poyson is