will charge those that are guilty I hope there are a few of you the successors as well of others religious Liberalitie as Patrimony As for you that are not you may be ashamed by what name soever you are called Presbyterians Independents or Anabaptists that are covetously scraping sordidly tenacious linked yea chained to your money fear and tremble in your perilous Prosperities Dominion and Riches are slippery places you that stand in Englands high ground take heed lest you fall Let not your wanton dissolutenesse give you the denomination of Kine Amos the plain country Prophet called the great wantons of Israel Kine of Bashan Amos 4. 1. for lusty fat feeding â—â—ine for rich Pastures Kine of Bashan a very fertile mountain Is this your all to graze and fill and luxuriate in the plentiful pastures of rich estates Are you Jesurun-like waxen fat better fed than taught kicking against your soveraign maintainer lightly esteeming and forgetful of the God of your salvation be sure of it the jealous God can soon pull you down from your Principalities and cause your abused Riches to take wings and fly to other owners God is no respecter of persons what is sinne in one he counts not innocence in another As the Wisdom so the Justice that is from above is without partiality God hath made many persons of sublime Honours and great Estates his angry rods to chastize others sins Successors in sinnes have reason to fear they shall be fellows in punishments White providence hath lifted you up O tremble lest black providence pull you down Do you abuse divine Protections Exaltations vast provisions for your selves and families to Pride Luxury Coverousnesse Impiety Vnrighteousnesie Are you wanton Libertines in opinion and Practise doe you fear black reckoning dayes are coming upon you lest you that have abused Providences and the grace of God drink the dregs of the cup of Trembling So I leave you and passe to another Generation of men persons of Honour and huge Estates that look upon themselves as the suffering party egregious abusers also of the grace of God in eminent worldlyness We have in this Nation a vast number of great ones who have and ought to have the civil titles of Worship and Honour that own Baptismal grace enjoy and use time and means of grace and hope to be saved by grace as well as others that give tokens of eminent earthly-mindednesse They keep not houses in their respective Country-Lordships get into Cities and Townes Corporate and either there they liberally riot in their Families Game Feast Drink away that Estate their poor naked hungry neighbours want or else if Parsimonious lay up every year vast summes for greedy Purchases and spend little or nothing in works of Mercy Though I knoâ—v not the dimensions of your yearly layings up yet it is twenty to one I may speak that which your consciences know to be true as to the secret methods and waies of your worldly increase One it may be at the years end hath layd up an hundred pound another two another five another a thousand pound another two another more And wherefore this Bank I beseech you hath the Lord Jesus for Religious uses acts of Pietie and Mercy the Tenth part the Twentieth part the Fortieth part the Hundreth part Have you honoured God with your substance your annual increase hath he had in nothing or next to nothing a thin inconsiderable charity a real-gratitude from you and will you appear good Stewards in the Accounting day When you shall be asked what you have done with Gods Money and Land and all the Items you will bring in will be Items of Pride Luxury costly fancies Coverousness c. Will he be put off with such returnes Learne Wisdom and holy Policie against the great day O all you thriving old and new Gentry rich thriving Merchants and Tradesmen wealthy Lawyers and Pulpit men and for the time to come abhorre the baseness of self-hatred which it may be you count self-love To greaten your Families and undoe your selves to make rich heirs and dis-inherit your selves to expose your selves to eteâ—nal penury that your successors may live in luxury 'T is without peradventure The grace of God that brings salvation teacheth to deny worldly lusts Tit. 2. 11. You have been bad Scholars in Christs School that fulfill them O doe no more in an hot greedy chase hunt after the Profits and Pleasures of this world Hearken to the words of one who hath spoken the true experience of present worldlings Is it not a crime that many now adaies who professe the name of Christ glue their hearts to the Mammon of Iniqurtie and the Treasures of Wickednesse 'T is a very base thing that Christians should enslave bodies and soules to the getting keeping increasing of treacherous perilous and uncertaine riches and are so captivated by them that they cannot serve the living God Take Augustines judgement of this vaine Saeculi hujus fallax suavitâ—â— perpetuus timor infructuosus labor periculosa sublimitas August world The sweetnesse of this world is deceitfull feare perpetuall labour unprofitable height perillous Why doe you set your hearts on vanitie and vexations Eccles 1. 14. Broken Cisterns Jer. 2. Lying vanities Jonah 2. 8. Shadows Psal 102. 11. Non-entitres that which is not Be ashamed O Christian Gospellers that stand on the worlds higher ground have best wages and yet doe your great Master least service to give up the strength of your soules your time your estates in the bruitish service of worldly and carnal pleasures contemning in mean time the sweet peace and joy of the Holy Ghost Such of you as serve pleasures Tit. 2. 3. Live in them 1 Tim. 5. 6. are voluptuous wantons as if you came into the world to bee as the Leviathan to take your Pastime onely to sport and feast your soules in your sensualities Seneca had a farre braver spirit than you have Hee thought it was true pleasure to contemne pleasures and is it your heaven to enjoy them you live not like men The delights of reason far excels those of sense You live not like Saints The delights of Grace transcend them both O come and see come and taste feed on the Marrow and Fatness the luscious sweet soul provisions of Gods House and the Heavenly dainties of grace will soon make you dis-rellish the perilous unsatisfying delights of this life SECT 10. THey may with little study run and read their gross abuse 10. They abuse grace who are sensless stupid lethargick Libertines of Gods grace 10. Who are senseless stupid Lethargick Libertines Are these the Darlings of Grace the Favorites of Heaven who in a dead cursed insensibility blunt the goads of Conscience are strangers to the fear of God are deaf to the Canon shot the dreadful volleys of the Laws curses who startle not when they hear Boanerges Pulpit Sons of Thunder but slight pious admonitions and grievous comminations as if they were vain Bugbears to fright
glorious aiery appellations of worldly precedencies The childless holy Eunuch was by the Gospel Prophet comforted that he should have a Name better than of Sons and Daughters The new Name either Beleever or Child of God out-titles and out-glories the highest worldly stile Fulgentius gave good counsel to Galle a noble Christian of a Godly as wel as Gentile Extraction born of the Spirit as wel as Kin to Roman Consuls Learn to ascribe nothing to your Noble Disce nihil tibi nobiluate generis assignare Fulgent Epist ad Gallam Inter saculares illustris superbiae fomes Fulgent Tametsi speciem aliquam praese ferunt homines tanquam in agris flores qui tamen refulget decori protinvs interit atque evanescis Calvinan Isa 40. In saculi culmine constituti Fulg. Praebentmalae imitationis laqueum aut bonae conversationis exemplum Magna tales aut poena manet aut gloria Fulgent de Conversione ad Theodorum stem Although you have secular illustrious glory yet especially with a perfect humble heart be ambitious of the Spirits Nobilitie If Madam the anointing of the Spirit teach you this lesson that all flesh is grasse and all the goodlinesse thereof is as the flower of the field the glory the ornament the glittering shine of it will disappear in pale gastly death and the chambers of silence and rottenness I hope it teacheth you this also that Regeneration is the birth of births and that the thriving Graces of the Spirit bosom Communion with Jesus Christ here and highest rooms in heaven will be the Honour of Honours Consider Great persons are great blessings or plagues a train follows them to Heaven or Hell they are not saved or damned alone They that stand in the worlds higher ground who either lay the snares of an evil imitation or are the presidents of an holy conversation shall have great either eternal Penalty or Glory Hath free Gospel grace shined in your soul abuse it not Hold forth the Word of Life in a gracious life If you and the faithfull conjugal guide of your soul shall speed your motions to those heavenly eternal Mansions where the better than flowings of Milk and Hony the sweet heavenly Feasts and unglutting delights of eternitie shall be enjoyed If you shall avoid this common scarlet sin of perverting Grace which with an ungrateful Wantonnesse treads under foot the Son of God thinks desires affects and lives as if the blood of the Covenant were an unholy thing and offers a proud despight to the Spirit of Grace If the study of this book shall help you both and others to walk exactly to redeem the time adorn the Gospel credit Profession glorifie God and promote your own and others eternal Salvation you will both accomplish the design of publishing the ensuing Meditations and encourage him who is your remembrancer at the Throne of Grace and remains From Edmondsbury in Suffolk Mar. 18. 1658. Your engaged servant in the Work of the Gospel NICH. CLAGET To the Christian Reader I Shall not detain thee with a long Preface lest I may be injurious by keeping thee too long in the threshold Onely a few things I shall premise concerning the reverend Author and his excellent work As for the Author he hath been well known to me at least Five and twenty years as being of * Magdalen Hall in Oxford that Society with me where from the first even to this day through Gods goodness I yet continue which hath bred and sent forth many faithful Laborers into Gods Vineyard and many †Mr. Tyndal the martyr Dr. Field Dr. Hoyle Dr. Harris M. Pemble Mr. Leigh Dr. Cheynel Dr. Wilkinson now of Ch. Ch in Oxon. Dr. Wilkins M. Obadiah Sedgwick M. Pocock M. Pynke M. Thomas Ford. Mr. Simon Ford c. Edmunds Bury Mr. Jet learned Orthodox Writers Of later years my acquaintance hath been much increased with this worthy Author and I rejoyce therein He hath for these fifteen years in Edmunds Bury in Suffolk Where he now resides given abundant testimony of his industry and fidelity in the discharge of his Ministery and hath studied to approve himself a Workman that needeth not to be ashamed He hath as it is said of Demetrius obtain'd a good report and of the truth He is sound in the faith and holy in life both by his life and Doctrine makes it his business to win many souls unto righteousness I adde no more concerning the Author neither needed I have said so much for he needs not my Letters of commendation His Works speak far lowder and praise him in the Gate That * Corporation where those †two faithful Servants of Christ do now exercise their Ministery hath great cause of thankfulness because God hath raised up such able Ministers now upon the place in the room of their * worthy Predecessors with most of them I rejoyce that I have had the honor of acquaintance And that people who like Capernaum have been lifted up to Hea †Mr. Claget M. Sclater M. Gibbons M. White M. Calamy burroughs M. Sainthill M. Wall ven with Gospel means ought to remember That where much is given much is required As for such who forsake faithful Teachers and the Publick Assemblies I heartily wish them timely and serious repentance and that their Palates might have a right taste then they will conclude that the old wine is better then their new and that godly ordained Ministers are better then upstart un-called self-conceited Seducers Concerning the Book the whole design whereof is to advance grace and decry the abuse thereof it cannot be expected that I should ingage to bring of every Phrase Punctillo or Tittle according to the curiosity of Criticks As for such whose fancies out-run their judgements and with whom affectations of new coyn'd words are more valued then the form of sound words I am not careful to answer them in these matters neither do I think their exceptions worthy of an Answer However I am fully perswaded that the Treatise is solid and profitable tending to edification and throughout the whole there runs a line of a gracious spirit And whoever profits not thereby hath more reason to question himself then the Author For if pride and prejudice be laid aside I doubt not but through Gods blessing much spiritual advantage will follow upon the serious and deliberate perusal of this Book Now if any one Object that the World is glutted with multitude of Books my answer is For good Orthodox solid Writers we have reason to bless God for such helps we have by them and ought to be desirous for the continual increase of them As for vain frothy unsound Writers we wish that they were supprest altogether For some Books we have too many and of others which are rotten heretical and blasphemous we wish we had not any at all but that they and their Authors might be buryed together and never be reviv'd as now adays with sorrow be it mentioned they
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
to thine eye-lids Prov. 6. 5. So take counsel concerning flight from the gall of bitterness the bond of iniquity the bondage of Satan the infinite danger of impenitence that seals the guilt of infinite sins upon the soul Deliver thy self as a Roe from the hand of the Infernal Hunter as a Bird from the crafty destructive snare of the invisible Fowler do not creep but flie from his Hellish mortal Gun-shot His name is Abaddon Apollyon so is his disposition and conversation It was mercy that made lingring Lot to get out of Sodom and haste to Zoar It would be infinite mercy did you hasten your escape from the dominion and damnation of your pleasing Lusts to the reign and security of saving grace SECT 16. THe fourth head of causes that fathers this adulterate off-spring 16. Temptation causeth the abuse of Grace in four particulars The abuse of Gods Grace is temptation There are four temptations to this sin 1. Temptation a voluptuous life The Widow that lived in pleasures waxed wanton against Christ 1 Tim. 5. 11. As the Apostle opposeth the Spirit of God and the World 1 Cor. 2. 12. so mostly spiritual and worldly pleasures are inconsistent Such as are ravished with the delights of the Spirit are crucified to worldly delights unaiding and unconducing to higher comforts and the intemperately toxicated with worldly delights loath the delights of the Spirit Voluptuous prosperous secure ones that joy in their Possessions and Relations feast their senses with creature-suitable sweetnesses That spend their days in mirth as Job says in this wanton bruitish life disparage and abuse the God of grace and the life of grace the fountain and the streams of highest sweetness The God of Grace in these words They say unto God depart from us Job 21. 14. They had been as good have said Depart Heaven and Happiness 'T is his presence which maketh Heaven so they despise the life of Grace desire not to be acquainted with it We desire not the knowledge of thy ways v. 14. nor to walk in them all whose pathes are pleasantness yea matchless delights What is the Almighty that we should serve him or what profit should we have if we pray unto him v. 15. What profit Ah beastly Atheistical Sensualists What not The gain godliness 1 Tim. 6. 6 The Pearle of great price Jesus Christ Mal. 13. 46. Saving wisdome is better then gold or silver Prov. 3. 14. The spirit of Grace Luke 11. 13. Precious Faith 2 Pet 1. 1. The gaine of the Soule Mar. 8. 37. Treasure in Heaven Luke 12. 33. Rich commodities in which prayer in the Holy Ghost trafficks These high gaines and joyes Epicurean Pleasurists with an ignorant and supercilious disdaine abuse as not worthy their thoughts estimate affections as if they were Mahumetans not christians had only studied the Alcoran not the Bible were Deos nihil curare dicit non ira non gratia tangi infercrum poenas non esse metuendas quod animae post mortem occidant voluptatem esse summum bonuÌ„ eius causa nasci hominem Lactan. l. 3. c. 17. poysoned with the perswasion of Epicures That the Gods care not for the things below are neither pleased nor angry with humane affairs infernall punishments are not to be feared souls and bodies die together pleasure is the cheifest good that it was the end why man was borne If irreligious pleasure-hunters say they are neither Atheists nor Epicures they do as well follow Heavenly as Earthly delights they say more then their hearts and lives pâ—ove Are not the pleasures of sense their delight in good earnest the pleasures of Faith their jest their fancy their dream Can the strength of the Soule go out to both I say not 't is impossible ' â— is very rare to be high in Earthly and Heavenly delights their number is very thin of delicate high fed rich christian professors that can say and not lie high joyes below are out joyed by higher joyes above that do but use them not enjoy them that are crucified to them that can at pleasure retreat from them The better fed Quemadmodum impossible est ut ignis flammam concipiat in aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est voluptates mundi cum poenitentia Christiana manere Otho Casmannus then taught Peastiall Christians wantons in the worlds large and high Pastures speak but the flattery of the Flesh and Devill when they say the severe discipline of serious Repentance can consist with carnall earthly delights T is a saying of a good writer that hath too much experience for its Probatum est As it is impossible that fire should burne in water so its impossible that the pleasures of the world and Christian Repentance should dwell together I cannot therefore but admire and adore infinite wisdome who knowing the worlds higher ground is dangerous and high sensuall pleasures are as slippery places Psa 73. 18. Hath ordinarily made the rich Heires of Glory the poorer sort of the world Jam. 2. 5. Lest the pallate of their Soules should be vitiated and corrupted with too much savouring of Creature sweetnesse The wholesome and prudent designe of left hand streightnings is to brighten the future Crowne of Glory by coming to it through much want and labour the great Heires of Heaven are usually kept low lest they should come to their immortall inheritance Ne immortalitatem delicate assequerentur molliter Lact. l. 7. c. 5. too delicately and softly God will not honour Grace despising voluptuous worldlings so highly as to remove yea in some not to imbitter those outward delights which in angry providence he giveth and knoweth will turn to their bane T is a sad saying of Lactan. God suffers corrupt and vicious men to live a luxurious delicate life because he lookes on them as worthlesse persons and he will not honour them so as to amend them I wonder not that a poore Christian that walkes with God feasts lives hopes high values estates by their spirituallity invisibility eternity and not by the worlds accounts would not change his hard bed thred-bare garment dry crust small drinke for the gracelesse pompe and Deus corruptos vitiosos luxuriose ac delicate patitur vivere quia noÌ„putat emendatione sua dignos Lactan. l. 5. c. 23 fullnesse of beds of Down delicious Tables soft costly and shining changes of Rayment I knew a very poor and very rich godly woman that would not change her holy poverty for her rich neighbours unsanctified estate indeed the meanest judicious Christian in his spirituall wits resents not the civill honours and vast annuall wealth of carnall wantons with envy but pitty they are rather to be lookt upon with weeping then fretting whose way to Hell is strewed with Roses who go through pleasant meadowes to Execution Rejoyce poor Christian that stands in the worlds lower ground be not troubled that wicked sensualists now stand above thee thy right hand promotion is a coming thou
rare to meet with the fellows of a precious Minister of whom it was said That he got but lost no heavenly heat and vigor by holy duties the more in it the more furnished with heavenly power love delight and warmth in renewed exercise There was renewed influence of the spirit of grace the picture of the spiritual injoyments of the next life The Apostles rule is It is good to be always zealous in a good thing Gal. 4. 18. Not in fits and pangs of holiness but always â—he Ceremonial Fire was always to burn on the altar They are the choicest happy Christians in whose hearts the heavenly fire of zeal is still burning It is our wantonness we keep not close with God but after heats we cool our hearts in the worlds cold Air and are so benummed in our earthly affections and imployments as if we had never been by Heavens fire The counsel to wanton Sardis is good to us Be watchful and strengthen the things that remain that are ready to die Rev. 3. 2. 3. In slacking diligence How are we too often in Heavens way like Jading Steeds who though well yea high fed in the Inne yet go lazily and worse than before God hath given Heavenly Travellers sweet and full Baits how is his goodness dishonored when after Tastes how gracious he is we yield rather to spiritual slumbers then hold on our way How Nou vis proficere vis ergo deficere Ibi proficere ubi curreredesinis Bernard do those wanton Laborers disparage a good meal that slack their diligence play but work not When our industry in the Lords work abates it is good to put these spurs in our dull spirits O thou wicked and slothful servant the sad charge of the last Judgment Matth. 25. 26. The diligent hand makes rich Be not slothful in business but fervent in spirit serving the Lord Rom. 12. 11. Shew the same diligence unto the full assurance of hope unto Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys the end Heb. 6. 11. Abounding in the work of the Lord as knowing pious labours shall not be in vain in the Lord 1 Cor. 15. 58. Work out your own salvation Phil. 2. 12. make thoâ—ow work of it 4. In carnal security Even sound hearts after they apprehend the sweet tastes of Gods love and the bitterness of death is past are too apt to think their mountain strong sing a false Requiem to their spirits as if they were out of the dangers of Desinunt esse perditi cum destiterint esse sâ—curi Salv. ruine committing from their loose unregenerate part in them the sins against which God threatens Hell upon the assurance they are heirs of Heaven thinking themselves secure are not safe Whereas the way of life is the way of holy Jealousie not security It is not the least of Satans wiles to suffer himself to be overcome that he may overcome As conquering Soldiers yet unsuspicious of dangers are taken Prisoners by a routed Cum certamini manifesto cedit ad hoc se viâ—tum demonstrat ut vincat ad hoc fugam simulat ut persequentem occidat Ful. gent. ad Prob. Ep. 3. Army so unjealous Christian Victors by laying by their Watch and Alarms of holy fear are suddenly surprized 'T is an imprudent conclusion because the Bird hath escaped the Foâ—vler therefore he shall ever be out of the danger of the Net and Gun-shot The heart is deceitful We are still in the Enemies Coâ—ntrey Christs Garrisons have false friends in them will open the Gates to the destroyer and while every soul hath Judas's in it to kiss and kill and betray the grace of God into the hands of enemies there is urgent need of a constant watch Fear was the Apostles watch-word to the priviledged Gentiles lest they that stand by Grace should fall by security Rom. 11. 20. Happy is he that feareth always Prov. 28. 14. We abuse spiritual injoyments when we suspect no loss Greatest Beauties Riches and Honors call for most waking eyes and strictest guard When Christ had sweet tidings from Heaven he was Gods beloved Son Matth 3. ver last he was forthwith set upon by the Devil Matth. 4. 1. If the envious vigilant Tempter seeth our private Prayers and tears of Joys hears our joyous triumphs of Gods kindness in Christ malicing such hated glory he will presently lay traps to damp our joyes defile our spirits wound our consciences and bring us to the very Suburbs of Hell Ye are partakers of Christ said Paul of the Christian Hebrews if you hold fast the beginning of your confidence stedfast unto the end Heb. 3. 14. 'T is not enough in first conversion to hold the precious Jewel Jesus Christ in the hand of Faith but there must be a constant hold-fast Is he who is among Thieves careful to hold fast the Pearl in his hand and fearful to let it goe So it should be with every prudent Christian he should fear his own lazinesse cowardize weaknesse should loose his riches 'T is the Apostles counsel to his Hebrews useful to all that think they stand and a soveraign preservative against security Let us fear lest a promise being left us of entring into his rest any of you should seem to come short of it Heb. 4. 1. 5. By dallying with Temptations we pray we may not enter into temptation Gods grace is our deliverance Corruption casts us into the fire the hand of mercy plucks us out But how often do Gods foolish fearless children like ours after we have been burnt and cured we adventurously play with the same fire that scorched us and renew our pains and cries 'T is not an experimentally true spirituall Proverb That all Gods burnt children always hate the fire Even after David had sweet visits and walks with God and the refreshing joyes of his salvation he wantonly dallyed with temptations fire in the roof of his house defiled his soul with forbidden lust of strange beauty and Body too and lost spiritual for carnal delight the joy of his salvation for the pleasure of sin Grace doth not perfectly crucifie the old Man while Lust is an in-dweller it will be an inticer We may as well play with fire near Gun-powder as play with Temptations near Lust 'T is no safe dancing near Pits brinks taking fire into our bosoms welcoming temptations into our hearts The old man is too willing and too pressing to tempt us out of heavens way we need no world nor devil to drive us 'T is good counsel and singular indemnity to our soules if practised Abstain from all appearance of evil 1 Thef 5. 22. Hate the garment spotted by the flesh SECT 2. 2. EVidence of close abuse of Gods grace is Irreverence of 2 An Evidence of abuse of abuse of grace is irreverence of Gods Majesty Gods Majesty The best are too apt to wrong their nearnesse to God by forgetting their distance God is so his childrens
covenant of works If Freemen by profession are as willing and industious flaves by dispoâ—tion and practise as if they had heard of the author of Liberty the infinite price of Libeâ—ty the bounds of Liberty the peace of Liberty the purity of Liberty the designe of Liberty which was to imprison chain up and chastise felonyous Traytors Rebells evill thoughts carnal reâ—sonings perverse desires inordinate â—ffections dissolute courses not to give them the least allowance latitude and affection What honour can this be to Christian liberty when as huge multitudes of Libertines manage it Hell is broken loose under the favour of it whose intendment was to open heaven in a free practise of piety and pardon of be vailed failings in a free assiâ—anâ—e by the spirit of Libertine to endeavour to do every part of â—ods will and a free acceptance of imperfect yet sincere service Carnal worldly Liberty saith indulge your â—enius feast your senses deny your sensitive appetite in nothing the pleasures of this life are the chiefest good be not a slave to straight laced mopish melancholly rules exercises and society but true Christian Liberty sayes use no unlawfull delights you deny your self in lawful be not under the power of Creature sweetest allowances it counts that part of life most sweet freedome that in the zeal pursuit and affection of spirituall delights can be contented without and mortified to â—eihâ—y unnecessary delights he words of Tertul. are weighty Delicatus es O Christiane si in saeculo voluptatem concuâ—iscis c. Quid jucundius quam Deâ— Patris reconciliatis quam veritatis revelatio quam errorum recognitio c. Quae majorvoluptas quam fast idium voluptatis c. Hae voluptates haec spec tacula Christianorum Tertull De spectaculis pag. 592. Thou art delicate O Christian if thou seekest worldly pleasureâ— yea a fool if thou accountest this pleasure what is more pleasant then Reconciliation with God then acknowledgment of errors then pardon of sin past What is greater pleasure then the loathing of pleasure the contempt of the whole world then true liberty then an upright conscience then a life of contentment then living above the fear of death these are the pleasures these are the spectacles the rare sights of Christians Indeed an holy authority over sensuall delights a vacation and attendance to and pursuance of spiritual pleasures do speak the only Free-man in the World T is rare to find that mighty Apostolicall spirit among professed Christians not to be under the power of any thing they use not specular delights with Liberty but slavery not being possessors of them so much as possessed by them not to help but hinder the spiritual Race not to sharpen but dul the edge of holy Devotion Meditation and delight in God not as Ladders of scension to him but as Leaden Plummers to pul down the soule from him SECT 3. 3. COnsideration The credit of the Gospel how doth the 3. The credit of the Gospel should ingage us to beware of abusing the grace of God Schoole boy honour his Master when hee is a thriving Grammarian the Pupill his Tutor when he is a rare proficient in the Liberal arts and the Beleever his great Teacher Christ when in the Gospel Schoole he is come to high attainments in the deep and holy practical mysteries of Faith T is said of Demetrius He had a good report of the truth 3 Epist Joh. v. 12. The gospel of Salvation the highest word of truth gives a good Report of its strict Professors when it is so powerfull over them as to make them stand in awe of its Lust-curbing-requiries when its spiritual weapons are mighty through God to bring every thought to the obedience of Christ to hush the peevish insurrections of discontented imaginations to curb loose inward filthy motions to purge out their defilements to bewaile inward pollutions to watch them and beat them down in holy indignation and chastity of Spirit as they rise up and importune with their flattering insinuations to Rebellion and draâ—ing aside from God When the Gospel is thus the power of God to holy strictnesse it speaks wel of itsreligious observers so taking is its Majesty in the minds and mouthes of loose wicked men â—ho commend strict Gospellers yea wish sometimes they were in their case It speakes wel of fellow conscientious Christians who are glad to see their fellow Travellers in the Road of Christianity making hast to their eternal inheritance their fathers house It speaks wel in the joyous observance of the holy Angels who rejoyce in the Teares Prayers Strict services of the penitent it wil speak wel in the Lord Christ who wil be admired in careful and conscionable Bellevers at the great day 2 Thessal 1. 10. Who have not put off themselves and others with the words but shined forth the power of the Gospel in holy humble heavenly close walking with God and living up according to the measure of Grace to its injunctions SECT 4. 4. COnsideration The strict and heavenly call of Christians they are called from the Creature to Christ from The strict high and heavenly call of Christians should keep us from abusing the grace of God dissolutenesse to regular life from lying vanities to the blessed realities of Eternity from the delights of sense to those of faith from a portion in this life to an inestimable one in God from the filthiness of the flesh and spirit to the clean paths of holiness from the cursed impure life of Devils to the holy Angels conversation Great spirits called to Court dignities and delights have ordinarily an answerablenesse of spirit to their secular greatnesse Christians are called to be the high Courtiers of the Heavenly Court their very call if seriously weighed is a mighty motive to strictnesse God hath not called us unto uncleaness but unto holinesse 1 Thes 4. 7. When God called us we were unclean lived in uncleannesse but noâ— saith Musculus He hath called us that of profane and unclean we might be holy As if Perinde ac siquis vocetur ad halneum Et puer qui mittitur ad ludum literariuÌ„ Et qui vocat ad se medicuÌ„ c. Musculus one be called to a Bath he is not called to abide in his impure distempers but to purge them out As if a boy be called to school he is not sent thither for barbarous rudenesse bâ—t to get learning Or as he that sends for the Physitian doth not call for him for siâ—kness but health to remove not to retain his disease Such is the condition of our calling in Jesus Christ to accommodate our selves to the will of God and not to wander from the scope of our calling hence the Apostle mentions Christians call as argumentative of a strict life and regular conformity to the Gospels precepts SECT 5. 5. COnsideration A lively sense of the Excellency of grace 5. A lively sense of the excellency of grace is a
tempora quasi damnationis tempora timeamus Greg. Mor. l. 17. c. 3. Quanto vita nostra est longier tantoculpa nostra fit numerosior gravior c. Otho Casmannus Innocence but without Book After 400 years suffering the seed of the Amorites to oppress Gods Israel Gen. 15. 13. black doom-day put a period to their Prosperities and Persecutions A long lived Libertine under the days of Grace hath more reason to fear his approaching destruction then salvation The Counsel of an ancient is wholsome well were it if accustomed slighters of Gods grace would lay it to heart it would fire them out of their perilous security It is necessary said he that we fear and tremble lest the prolonged times of Gods mercy do prove the times of our damnation It is the lamentation of a serious modern Writer The longer we live the more numerous is the account and the more heavy the weight of sin Hence when the just Judge comes he will turn the indulged times of mercy into an eternity of wrath and penalty SECT 4. 4. THe whole time of Grace is turned into Wantonnesse 4. The whole time of grace is turned into wantonness not onely sparing and long-suffering Grace but all the daies of Grace even to their late dying periods are also abused Backsliding is perpetuall The most under Gospel times refuse to return Ier. 8. 5. The Lord questions in his Word O Ierusalem how long shall vain thoughts lodge in thee Jer. 4. 14. Wilt thou not he made clean when shall it once be c. 13. 27. How long ye simple ones will ye love simplicity and the scorners delight in their scorning and fools hate knowledge Prov. 1. 22. How long The answer is not more sad then true for ever Should the loose persons of unconverted hearts and unreformed lives not bettered under a threescore years convincing and awakening Ministry and the frequent woings of the Holy Ghost be left to themselves should they live an eternity on earth they would still wrong the grace of God There is a Countrey phrase To while away the time O how many do while away precious time most do the works of darkness while Gospel light shines round about them yea in their mindes they cannot deny and yet they defame the glory of it While Christ knocks at the doors of their souls for entrance the Divel is bid welcome while the Spirit crys Repent repent the flesh wallows in the pollutions of the World while he passionatly solicits and perswades to accept of salvation upon salvations tearms the pathes of damnation are still troden in The hardened house of Israel will die While God is tendred as an everlasting portion the world is violently pursued while the pilgrimage delights of the spirit and the Heavenly Countrey Pleasures of Gods right hand are held forth to unregenerate mindes foolish souls hunt after the pleasures of sin and vanishing Creature delights While precious seasons to sue out a pardon are granted out for sins past more Treasons and Rebellions are heaped up against God while this vanishing life is proposed as a probation for Eternity lying vanities are skilfully and uncessantly pursued Five things will load this ause 1. Time one of the most precious things in the world is abused 1. Time is abused Nil pretiosius tempore heu nil hodie vilius invenitur Bernard Nothing says Bernard is more precious then it and alass nothing now a days is more slighted and vilified It is made the numbring measure of unholy and unrighteous motions but very rarely of heavenly conversation the thriving opportunity of Satans Kingdom but rarely as to the multitude of Christs The preciousness of time industriously heavenly as well as earthly merchants will tell you The worth of time an enraging afflicted Conscience on a death bed will tell you that breathed out lamentable crys Call time again call time again The excellency Veniet tempus quo vel unam horam ad resipiscendum redimere mirum quantum optabimus Otho Casmannus of time most awakened loose departing souls will tell you who will abound in fervent wishes to admiration that they might redeem but one hour to repent The dignity of time the damned in hell were they among us would tell us That had they a world they would give it to escape their torments they feel and shall endure for ever and to be in a state of Grace of Salvation The glory of time the glorified in heaven would tell us were they suffered to acquaint us with their unspeakable Joys Eternity it self will be little enough to bless God they have not lost their time but obtained salvation in the days of Grace It will ravish their hearts when as one phraseth it they shall think within themselves O blessed moment of Grace O happy days of Conversion O choicely spent time in holy mournings O beatum momentum gratiae and obedience O rarely improved time to be the shining witnesses of God against the wicked world O Heavenlized time in communion with God that contemned the world O 2. The possibility of escaping eternal misery is abused Quomodo eos pudebit pigebitque qui videbunt se opportuno tempore gratiae impenso potuisse in vita sua acerbam illam horribilem lamentabilem aeternitatem evadere the wise use of time that hath laid up treasures in Heaven and fitted espoused souls for the joyous eternal imbracements of their heavenly Bridegroom 2. The possibilities of escaping eternal misery and obtaining everlasting life are abused when the whole provisional space of preventing the wrath to come of preparing for glory in the foolish pursuit of the worlds shadows is lost when loose Prodigals of the time of Grace are impossibilitated to have a moment more What shame and grief will surprise them when they shall consider their secure neglect of the Jewel of time and the force of Eternity prevailing thoughts when set home on the conscience to make the profuse lavishers of the golden seasons of Grace the most thrifty Husbands How stinging will this sad conviction be if the opportune time of Grace were well managed they might have escaped that bitter horrible and lamentable Eternity wherein they are plunged and safely arrive to the Port of everlasting rest These things were once possible now they are not O sinners fear and tremble your sporting with sin your indignities and injuries put upon the grace of God doth exceedingly slight and despise your saving possibilities while the mouth of the bottomless pit is not shut upon you do no more disparage but honor your Gospel-seasons of Grace if you crucifie the Son of God and still despise the Spirit of Grace either laugh at or delay the necessary change of your hearts and lives be assured the next minute after your death you shall see a dreadful fixed unalterable gulf before your eyes that as the Saints in glory cannot come to your Hell so it will appear everlastingly impossible
Covenant of Salvation wherein the whole Trinity doth humble themselves The Father so much as to have thoughts of grace to relieve and succour lost sinners the Son that humbled himself to an obscuring incarnation a life of sorrows spotlesse obedience a bloudy death the price of Redemption The Holy Ghost to come into vile sinners to plead the acceptance and improvement of the Father and Sons love O inconsiderate sinners of what a scarlet tincture is your unworthy slighting of the Trinities kindness your treading under foot the blessed Gods acts of grace might he not have left you as the fall of Adam made you to be in a lost polluted helplesse and damnable estate Doth hee need your persons recovery services holynesse and happinesse Doth goodnesse in accepting Christ and his Gospel extend to him Is it his profit if you accept Is it his hurt if you despise him Psal 16. 2. Job 22. 3. 35. 6 8. Hath he humbled himself to enter into peace with you when he might have proclaimed and maintained everlasting War Will a King bear it that his descending below himself to save obstinate Traytors should be despised Surely the blessed God will not alwaies beare the insolent refusall of his mercifull condescensions who every minute could confound rebellious sinners 3. You abuse the infinite purchase of that grace that is offered 3 The infinite purchase of Grace offered is abused Now Christ hath by his active and passive obedience satisfied Justice and dearly payd for pardoning and purging grace He sits at Gods right hand to give unto Israel repentance and remission of sinnes Acts 5. 31. to offer it in common to the worst of sinners hath made an healing plaister of his blood Isa 53. 5. and offers the application of it to diseased sinners what else but a spiritual madnesse is it to cry out we will have none of the physick away with this mortifying Grace severities of repentance If we submit to unpleasing medicines of strict Gospell prescription we must never have merry dayes our deare lusts must be pinion'd and starved such adoe about Religion the new creatures that precise Puritans talk of will make our lives miserable We will not have this man to reign over us Luk. 19. 14. Take Christ who will we have made and we will keep our covenant with the world and the flesh we will have our ease and delights come what will of it Jer. 7. 9. Loose hearts and lives speak these sad things this deplorable injury to the Lord Jesus He is highly affronted that the price of grace the purchase of infinite redemption should be so unworthyly vilified 4. You abuse the heavenly messenger of Grace the Holy Ghost who proceeds from the Father and the Sonne and comes 4. The Holy Ghost the heavenly Messenger of Grace is abused with sweetest intelligence of Peace Pardon Purity and Glory The heavenly Spirits whispers would be powerfully taking if vile sinners their false loves and cursed lusts did not oppose them Hath not the Spirit told many of us a gracious conversation is incomparably better than a carnal and that there is to be found a more high noble pleasurable satisfying and gainfull life in Jesus Christ than the world flesh and devill can possibly afford Have not these inward speakings according with the outward written word the just standard awakened the soul that Sobriety Chastity Charity Liberality Faith Love Heavenly-mindednesse a fear of God a tender Conscience redeeming time c. are rather to be chosen than their contrary vices and corrupt inclinations and affections that resist them Have not many by the woings and strivings of the Holy Ghost with Agrippa not onely been almost perswaded to be reall Christians but often promised God their utmost and zealous endeavours for a through change But what is the issue a wanton loose spirit hath banished former serious gravity These warm heavenly motions are soon coold and dead by the world and the fleshes cold pourings in How ill doth the holy and delicate Spirit take it soon sensible of affronts that his gracious inspirations should either coldly be received or positively rejected or after entertainment be ungratefully forsaken The Spirits goads that prick and stir up lazy sleeping consciences are quickly blented O our unkind abuse of the good Spirit Those Divinos instinctus vel non animadvertimus vel dissimulamus in aliud tempus differrimus vel quod deterrimum est negligimus divine instincts wherewith we are excited and moved to holynesse of life and Gospell obedience either we take no notice of them or we dissemble them or we put them off to another time or which is worst of all we totally neglect them sayth an holy writer This O this is the spirits punishment not more dreadfull than disregarded the heavenly messenger bids an eternall welfare and never knocks again at those rebellious houses where he hath been never bid welcome but constantly refused My spirit shall not always strive with flesh Gen. 6. is a plague a fearfully avenging one Resolved Libertines will not follow the wisdome and saveing guidance of the spirit and the Lord chuseth their delusions Isa 66. 4. What safe Leader they will not have they shall not have they will wander from the way to heaven divine power now shall not stop them they shall dye without instruction and in the greatness of their folly they shall go astray Prov. 5. 23. Then those eyes deep securitie hath shut wrath will open either in a death-bed despaire or in hels flames after death O unkind Spirit greevers and resisters lay it to heart before it is too late Ingenspericulū divinis inspirationibus resistere Granatensis 5 The Messengers of grace are abused It is an eminent danger to oppose Divine inspirations 5. You abuse the faithly messengers of grace the Ministers of the Gospell Their worke is in the authoritie of their Master Jesus Christ to exhort and enjoyne you to beleeve and repent and if this prevaile not to beseech you in Christs stead to be reconciled 2. Cor. 5. and if this mild course speed not but gospell grace is put away as it was by the hardned Jews Act. 13. 46. Their other sad part of their Commission is to tell them He that beleeveth not shall be damned Mark 16. 16. and that very gospell grace that to others is a savour of life unto life embraced will be to them a savour of death unto death when it is despised As the Hanunites that cut of Davids Messengers garments had a warr Commenced against them for answering their kind errands with such shamefull indignities 2 Sam. 10. 3 4. 7. so the angry King of heaven will wage an eternall warre against them that unnaturally abuse the messengers and messages of grace O Take warning Loose-livers under the convictions of Gospel strictness that when you hear read of the saving overtures of the word of life you may no more be as slighty sensless under
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 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
qui alle gorica resurrectionem imaginando veram illam quae nobis promissa es solvunt Marlo in Cor. 15. 1. time His words are There are those who do wrest the resurrecion of the Body manifestly declared in Scriptures into an imaginary signification a resurrection from the death of ignorance to the life of truth Marcion Basilides Valentinus Apelles were poisoned with the same Error Marlorat noted also the same evil spirit surprized a sort of furious men possessed with Devils who called themselves Libertines who imagining an Allegorical Resurrection deny the true literal promised resurrection of the Body Satans grand design in overthrowing this great truth is a carnal voluptous dissolute life Let us eat and drink to morrow we shall die will be the counsel and practice of the flesh if the dead rise not 1 Cor. 15. 32. The genuine fruit of such a corrupt error is playing the wanton under yea against the light of nature and grace At what door any unstable licentious Christians of the present Age have suffered first the questioning then the slight assent to and lastly the positive denial of the bodily Resurrection to come in the care of good life goeth out Moreover The party of Perfectists under the pretensions of a compleat transcendent grace inherent in the regenerate having first abused the word of grace have eminently dishonoured regenerating grace That sweet grand truth whoever is born of God sinneth not Joh. 3. 9. That is either the sinne unto death or reigning sin as in the unregenerate is wrested as the support of a possible perfect innocence yea as the cover of any sinne not to be accounted sin if in the regenerate The Pelagians and Catharists abused this place so called because they seigned Beleevers in Libertinorum insana opinio qui persuadent omnem sensum peccati abjici endum quod hominum imperfectorum sit conscientiae motibus perturbari eos dicunt vere in ChrisÌ„to renatos a mortuis excitatos qui nullum peccati sensum amplius habent et existimant quicquid agant vel tentent placere fect Deo unde quum apudipsos adulteria facinora hujusmodi deprehenduntur ea ne quaquam insiciantur sed aiunt sibi non esse peccata quod ea pro peccatis non habeant sed illis ad pecca tum imputari praedicant quiper infirmita tem peccata esse existimant Marlor in 1 Cor. 9. 9. this life have an Angelical purity some Anabaptists have renewed this dream The same folly the Spirit of Error hath transmitted to the sottish Quakers All which depravers of the holy Text the same Apostle John that wrote it hath sufficiently confuted in these words If we say we have no sinne we decieve our selves and there is no truth in us How easie is it for ignorant loose stupid sinners to perswade themselves they are born of God And if nothing they doe is sinne with what bold security unbridled liberty and unconscionable insensibility will they give themselves up to the uncontrouled swing of their domineering Lusts How sadly hath the word of truth concerning Regeneration and Perfection been abused of old and present times The saying of Marlorat hath been transcribed in the erring braines and loose lives of some Monsters of Christian profession among us 'T is the mad opinion of Libertines who perswade said he that all sense of sin is to be cast off that it appertaines to imperfect men to be disturbed by the motions of conscience And therefore they say they are truly regenerate in Christ and raised from the dead who have no more sense of sin and think what sorever they do or hold pleaseth God When they are taken in Adultery and such kind of villanies they doe not deny them but say they are no sinnes to them because they do not account them so but they affirm they are onely imputed to them as sin who through their weakness think they are sins If this be weakness to account sin sin and to be troubled for it and it be Christian perfection not to think sin sin nor to have an awakened sensible conscience of sin I know not what wickedness is O sad and desperate delusion Here is the plain efficacy of Satan to miscall an admantine remorsless heart Chriperfection of life and healths activity Yet the of the Christian name dare call the stupidity of a dead and seared conscience Perfection If we right name and nature it let it bee called Perfection but of wickedness not holyness 'T is a character of sinners past grace They give themselves over to lasciviousnesse to work all uncleanness with greediness and that a licentious impenitent liberty may never meet with check again they are said to be past feeling the word imports past grieving Eph. 4. 19. There is some hope of recovery in a troubled conscience none a sorrowless Trouble of spirit for wickedness may stop a bold careere hel wards and beget thoughts of returning but he that gallops to destruction hath not an inward pang a sing a groan a tear in his way must infallibly perish Wel were it if this vile spirit of error had been in that hell of gross darknesse â—hence it came but the same impudent Diabolical looseness that Reformed Writers condemned and discovered long agoe a generation of false adulterate Christians have revived in our sad infamous and spotted times I mean the Ergtish Borborities impure Ranters whose toadish natures have suckt up that venome their loose fraternitie powred out in the time of Calvin Marlorat and others as Calvins Opuscula especially his judicious and Zealous Tract against Libertines and Marlorat in his New Testament Expositions But O you scandals of the English name and bolts of Christianity Heavens scorn and Hels triumph the highest form in Satans School that rant it out in most free and liberal allowances of your uncontroled Lusts that make not sins definition The transgression of Gods Law 1. loh. 3. 4. but a Thought an Opinion Nothing is sinne with you unless you think and account it so who have so much sinned against conscience that you have quite cast off the sensible conscience of sin if your debauched looseness hath not cast off the Eible and sâ—n-discovering books out of your hearts and hands and providence may lead you to the reading of this Section I beseech you fear tremble repent and know the holy Text of which your impure hearts unmotified lusts vile affections have given a depraved Exposition be no patron of but severe enemy against your monstrous impieties impurities and unrighteous dealings Wil you not be speechless in the arraignment of the Last Judgment when from a double Tribunal of Nature and Grace Reason and Religion Paganism and Christianty you will be infallibly condemned You will learn that Virtue is Virtue Vice Vice Grace is Grace and Sin is Som whether they be thought or beleeved so be or no a stupid conscience in a stupid hellish Liberty to sin is no Christian
but Diabolical Perfection Consider from what stairs you have almost descēded into the bottomless pit Have you not in spiritual pride despised the Ministry and Ordinances of Christ Have you not been formal and dead under them when you used them Have you not often blunted by your stony hearts the home and wounding Arrows of informing reproving convictions When you could not could your workes of darknesse with the divine light of truth Have you not then to cover your old mans deeds and quiet your often barking yea sometimes byting conscience called Gods lightdarkness and Satans darkness light Yea by a surer artifice to make you quite dead as to unquiet conviction Have you not first given way to wicked scepticism doubt almost every thing and which is a further degree of soul-ruining delusion the difference between Turpe and Honestum Moral Malice Goodnesse Have you not by a cursed indiscriminating difference jumbled Holyness and Wickedness together and made nothing sin but what you thinks to be so I cannot but tell you if all the Apostate Angells should sit in counsell why would most ascertayne the the damnation of the children of men pluck up all religion and righteousness by the roots destroy Churches and common-wealths questionlesse your opinion and practises would be the Devils master-piece to doe it O Remember whence you are fal'n and repent Be convinced the Law is holy Just and good God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. adversus Hare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. Ibid. pure eyes No evil can dwell with him He hath no fellowship with the unfruitfull works of darknesse Study the Ten commandements read Mr. Dod and others Know and beleeve the Rules of the Gospel are strict and severe against Libertines and be sure of it your soul wounds are so deep and dangerous that it must be an extraordinary repentance that must heal them You that have wrested the pure word of Gods grace and followed seduced Christians in the time of Ireneus who held perfection boldly asfirmed they knew more then Paul Peter or any other Apostle and yet ranted it like you in this opinion and practise they freely did all things they pleased without any fear in any things O trace the penitentiall steps of a seduced sifter of your in error the beantiful wife of a Deacon in Asia who being by an inchanting love-cup defiled in soul and Prostituted in body by one Mark an unclean Magician pretending to make the most rich and best apparell'd women Prophetesses was with much labour converted from her irreligions and impure error and practise by the Christian brethren of that time and ceased not to confesse with bitter teares and mourning the impure violation of her body and spirit from that wicked Magician Your Apostacy from Christ into the impure sinke of corrupt opinion and it may be ansverable practise is very greivous your return had need be eminent in constant mourning bitter weeping pure and strict living So I pass from you to other Abusers of the Scriptures Christian Profession and themselves The Apostle Peter hath an high expression of a real Saint the living Id est quasi Deisicari ut loquamur Marl. Notandum cst naturae nomen hic non substantiam sed qualitatem designate picture of Christ He is partaker of the divine nature anhigh expression Marlorat thinks not to be parallel'd in the Old be parallel'd in the O and New Testainment it is as if we should say the Saint were deified Quasi as if not that he is so The holy Writer well expounds the word Nature doth not design substance but qualitie or as I heard judicious Master Whitaker now with Christ interpret The divine nature is not the divine essence but the divine resemblance The Manichees a dissolute Sect dreamed wee are the offspring of Gods substance and at length after death Hodie fanatici nos in Dei naturam transire imaginattur shall return into his Being our Original so some fanatical men fancy we shall pass into the nature of God and his divine nature shall swallow us up abusing as this Text of the Apostle Peter so that of the Apostle Paul 15. 28. God shall be all in all Not that we are or shall be or can be parts of the divine essence a blasphemy against the simplicitie of God which is incapsble of composition or division but because being partakers of Quantum modulus noster feret divine created glory and immortallity we shall be as it were one with God in the light and life of a glorious estare as much as vessels of honour are capable of Some loose Libertines among us the sad monuments of Apostasie from the Truth have come near the brink yea sunk into this blasphemous error Moreover those Texts which answerable to natural reason give God as the first cause and being an universal causalitie and efficiencie in the Acts of second causes contirgent as wel natural Rational as of Sense and Vegetation as That in him we have being and motion He workssall things according to the Counsell of his will Go doth all and the Creature doth nothing without him From the wrested truth of the divine concourse to secondary acts doubt not boldly to lay their spurious wickednesse at the doores of the holy God as if Gods motions in the creature pure and innocent could justifie the irregularities and monstrous exorbitances of sinful men when they know without Coaction they with a willing spontaneity vile affection and evill custome doe mingle their corruptions with Gods innocent operations These wantons that shroud their sinnes under the Apology and sanctuary of Gods Agency in second causes will be one day without repentance informed in a distinction to their everlasting shame and punishment That Gods working in vitious Actions and theirs are as different as light and darkness His motion is Metaphysically and naturally good theirs morally evil His moving the faculries of the soul and members of the body are pure unblameable and necessary upon the presupposal of his being the first mover intimately cooperating in every second motion as also upon the necessary reputation of his infinite purity and goodness which cannot be the least causative influence in the least evil disposition or action as formally evil but it is they have blended divine pure activities with their own evil mixtures as for example It is Gods efficacious concourse that the hand with a sword in it is stretched out it is mans wickedness that hath made the motion murderous Gods motions are strait loose walkers motions are crooked Gods actions are the fruit of his operative Providence whereby being and moving is supported Their actions are the impure results of depraved corruption Last of all among many revishers of the sacred Text from its pure and chast meaning in reference to the Abuse of Grace Mammonists with their filthy lucre cast dirt on the holy Word and are cum Privilegio worldlings by Scripture licence and countenance
Presumption is Presumption this also I shall branch out in five things 1. The Presumption of a Preposterous Confidence in Gods mercy this hath begotten carnall security and strengthened the hands of wickednesse Dreames of mercy have been the bane of duty Patrons of loosenesse and soft pillowes for delicate wantons to sleep on God is good God is mercifull and therefore the old man dares be sinfull as if God were not a prudent and pure dispenser but carelesse prodigall of his rich mercies he is beleeved to wast them on the Devills service and to rain down their Heavenly showers upon a barren wildernesse an unfruitfull Profession But where have we a word in sacred Writ that the servant of sin must first be confident of Gods mercy Did Bone Deus misericors Deus faciam quod mihi liber Aug. eyer mercy priviledge and owne a lost sinner but on its owne termes T is true mercy is to be found to the praise of the glory not the infamy of mercy as a cordiall to the fainting a plaister to the wounded sinner a spur to service not a Feast to riot on when loose Libertines take not mercy the childrens bread by Gods allowance but like Dogs endeavour to get it from his Table and are cudgelled off from it did they seriously consider the way of obtaining mercy the Lessons mercy teacheth the evidence of mercies possession the Distinction mercy maketh the reputation mercy must have in the world they would soon be convinced they are at as infinite a distance from mercy as they are from innocency and duty O that all loose Libertines that feast their lusts at mercies Table and that commit this spirituall Burglary of breaking into Gods house to snatch away his mercy would lay to heart five things 1. They are not yet in the way of obtaining mercy they understand not the method of mercy As that 1. Christ is the mercy seat the Throne of mercy a mercifull High Priest the great High Steward that gives out Almes of mercy and gives it to Subjects fit to receive it 2. That none enjoy it bit themthat are deeply sencible of their misery by sin despaire of mercy by any but Jesus Christ 3. That the obtainers of mercy are stil knockingat the beautifullgate of mercy get Heaven by violence wrastle for a Coelum tundimus Deum tangimus misericordiam extor â—uemus Tertul. Apol. c. 40. smile a word a Dole of mercy as the Christians did in Tertullians time We strike at Heaven sayd hee with our desires We are close suiters to God we pull down mercy from him as Jacob did that wrought hard in prayer for mercy as the importunate Woman was Jesus thou Son of David have mercy on me speeders for mercy are not cold carelesse indifferent Suiters 4. That mercy receivers are humble selfe-abasing condemning Soliciters wonder they are not in Hell past mercy and the asking of it like the Servants of Benhadad that came with ropes about their necks at once confessing their deserts wooing the favours of a mercifull King 5. That the priviledged owners of mercy in an holy importunity will hear no â—ay but still lay prostrate before the Father of mercies untill he shew mercy Psa 123. 2. A sweet warme looke of mercy beaming upon a cold fainting soule the ordinary invaders of Gods mercy who are not so much the Almes-men as the Theeves of mercy ascend not to the Mount of mercie by mercies staires but feed on a presumptuous fancy of mercy wantonize with it and have no saving part in it 1. They learn not the Lessons mercy teacheth in speciall two Resignation and Subjection 1. Resignation the giving upthe whole person in a reall gratitude to Gods service who instead of a wonder of mercy might have made the provoking sinner a Monument of vengeance I beseech you by the mercies of God give up your bodies c. Pom. 12. 1. 2. Subjection As many as walke according to this rule mercy be on them Gal. 6. 16. Every mercy saith be dutifull but choice saving mercy calls for regular walking Those licencious daring ones that challenge mercy say with those in Jeremiah We are Lords we will not come to thee are their own Masters live as they list know no Law but their Lusts were never Schollars well trained up in the School of mercy 3. They have no evidence of mercies possession the fear of God is this great evidence The mercy of God is from everlasting to everlasting on them that fear him psal 103. 17. Gods feare stands between two happy Eternities of mercy as the faire mark of both the decree of mercy from Eternity the enjoyment of mercy to Eternity is the sure Felicity of all that fear God O falshood folly madnesse Too many that neither feare God nor sin conclude a part in the mercy of the Booke of life and looke for the endlesse mercy of the other world and by the prefamed license of mercy live wickedly 4. They study not the distinction mercy maketh surely all designed for mercy are vessells of mercy all that are and shall be without it are vessells of wrath an unchanged heart and unreformed life under mercy maketh no difference between the persons of mercy and wrath If vessells of mercy may be Libertines they vessells of wrath both wil be carnall walkers mercy duty wrath sin wil be an everlasting distinction between the heirs of Heaven and the purchasers of Hell Vessells of wrath will be Libertines if vessells of mercy are so too the one is as good as the other 5. They bring not Gods mercy in Reputation in the world what honour hath God in pretenders to mercy that abuse his Grace They who are designed to mercy are vessells of honour 2 Tim. 2. 21. Not only to import they are called to honourable priviledges but honourable services As God honours them in holding out his golden Scepter of mercy to them so they are to honour God in being glorious within and wearing without the golden apparrel of an heavenly shining conversation ps 45. 13. paul obtained saving mercy he was an high eminent vessell of Honour and he honourably used his mercy to the praise of its Author I obtained mercy and the Grace of God was abundant in me through Faith and Love 1 Tim. 1. 13. 14. The garment of mercy God bestowed on him was honourably and richly adorned by sanctifying grace Licentious Professors do not honour but cast dirt upon the Robe of mercy were it not for presumptions of mercy false Christians would not so play the wantons under Gospell Profession Did they think and speak the truth in our unregenerate hypocriticall and profane Estates that there is no mercy for us we are children of Wrath if we live and dye so we perish this would damp the pleasing merry fits of sin if this do not turn them Heavenwards it will force upon them inward gripes and conscience pangs in the way to Hell The same
grace gospell twilight and dawning he lives in high noone vangelicall light if he riot before and against â—s clearer sunshine irradiations By how much the more Capernaite Christians are lifted up in abused heavenly gospell ordinances so much the Lower dismall hot roome will have in Hell SECT 12. 12. It is an Heathnish sin I mean not this That there is no more sin in the Christian then the Heathnish wanton for he is 12. Abuse of Grace is an Heathnish sin an higher-forme-Scholler in the Divells schoole that sins against grace then who sinnes against reason but thus the Christians wantonness is an Heathnish sin The loose conversation and abuse of Religion is alike in the dissolute Christian and Heathen They agree â—â—in Conversation Some Heathens imagined a stupid Diety nor Angry nor pleased and so they were careless Voluâ—latis capiende causa nasci hominem putavit Lact. 1. 3. c. 17. Cum disputat omnia sapiente sua caus faâ—ere adsuam ad utilitattem refere omnia Ib. of vertue and fearless of vice doe not Atheisticall Christians live as if God would neither reward nor punish Epicurus thought man was born for sensuall voluptuaries among us so live in fleshy delights as if they came for no other end into the world Doe not the common worshippers of that great Idoll carnall self make selfe interest their Alpha and their Omega yea all the letters of the Alphabet the whose of whose life is to consult and advance self The body was the all Heathens look't after did nothing for their souls Is not the body the all loose Christians regarde while the souls is neglected 2. The loose Heathen and the Christian both agree in the loose abuse of their respective Religions in four things In the worshippers Ad Corpusre serunt omnia nihil prorsus ad mentem Lact. 1. 3. C. 9. frame of heart In the unprofitableness of worship In the designe of heart In the event of worship 1. In the worshippers frame of Heart The Heathens in their addresses to their false Gods came not in a virtuous but vicious frame i. e not in a virtuous when they come to sacrifice to their Gods They bring not their hearts due observance Quomado Deus amabit coleutem si ipse non ametur ab eo Cum neque ex animo neque obseruanner accedit lsti cum ad sacrifiâ—andum Diis suis veniunt c. Lact. 1. 5. c. 20 Flagitiis omnibus inquinati veniunt ad precandum Lact. 1. 5. c. 20. Iâ—ic nibil exigitur aliud quaÌ„ sanguis pecuduÌ„ fumus inepta libatis sepiê sacrificasse â—pinantur si cutem laverint tanquam libidines intra pectus inclusas ulli amnes ablaunt aut ulla maria purisicent lb. Preoantur nihil aliud quam ut scelera inpune commitant Ib. Peractis sacrificiis inanibus omnem Religionem in Templo cum Templo sicut invenerant relinquunt nihilque secum ex eâ neque affe runt neque referunt lb. love integritie of mind Reverence and fear Are not these the failings of Carnall worshippers of Jesus Christ nihil intimum afferunt The inwards are not in sacrifice as if an Idoll God not an omniscient Christ were worshiped where is the due observance of his presence doe not hearts run after other things Where is Reverence fear love upright service of the Lord Christ 2. They came to their gods in a vicious frame They come to pray in the pollution of all their sins immodest Adulterers Thieves c. without choice of worshippers no matter who came Do not many impudently and unpreparedly come to God stinking in their filth with unclean hands and impure hearts Jam. 4. 8. that have need of the washing of faith and repentance Isa 1 16. 18. 2. The wanton Heathen and Christian both agree in the unprofitableness of their Religion The Heathen put himself and his god off with the blood of Beasts smoak a silly scarifice thinks he hath piously sacrificed if he hath washed his skin when no Rivers can wash nor Seas purifie inward Lusts His Religion could neither make good nor establish in goodness There was no good life wisdom nor faith to be learned there doth not the dissolute Christian make his holy Religion as vain unto him Is not Christ and his own soul with good words that vanish like smoak a silly Sacrifice of heartless praise Doth he think he hath piously sacrificed when he hath given God his eye ear knee and tongue when the Waters of the Sanctuary have never washed his impure inside no good life wisdom nor faith is learned 3. The licentious Indemnity in sin sin freely and never smart for it They pray for nothing else but that they may sin with Impurity faith Lactantius The Christian worship his God that he might sin without restraint and penalty though his tongue says not so his heart and life doth 4. The dissolute Heathen and the Christian agree in the event of both their Religious worship When the vain Pagan Sacrifices are ended the blinde Worshippers leave all their Religion in the Temple and with the Temple as they found it they bring nothing to it nor carry away nothing from it Is it not common sad experience Prophane Worshippers of God get nothing by the Ordinances Leave all their Religion as they found it in and with the publick Assemblies they bring no godliness to nor carry none away from them AS they come so they return Dead Hardened Proud worldly Impanitent Libertines We see the sad Parallel between the wanton Heathen and Christian under both their Religions The abuse of Gods grace is an Heathenish sinne SECT 13. 13. IT is an universal sin It reigns in all carnall wordly professed 13. The abuse of Gods grace is an universal sin Christians yea something of its corrupt leaven is in the real yea strict servants of Christ as shall further be shewn when the differences of this sin in found and rotten persons shall be â—id down Among the ungenerate crowd that Proh dolor â— Inspice Evangelicos in civitatibus vide Magistratus et nobitiuÌ„ mores deinde civium rusticorum nonne decebat pariter omnes die noctuque Deo gratias agere quod sint liberati ex fornace ferrea Papae ex illis miserrimis ignorantiae tenebris sed hoc non sit omnes autem in idunumincumbur ut impossu ris fraudibus injuriis alios premant ipst autem ditescaÌ„t Luth. in Gen. own the Christian name this horrid abomination hath universal dominion It was Luthers Lamentation It is a sad thing Look upon Gospellers in Cities eye Magistrates and the maners of Noble men and view the Life of Citizens and Country People ought not all of them night and day give thanks to God that they are delivered from the Iron Fornance of the Popes Tyranny and the most miserable darkness of Ignorance but this is not done for this is the great business that all pursue that they may heap
children Fantastical Poetick Hyperbolies that Pro inanibus terriculamentis hyperbolis habent have taken the Devils Opium and are cast in a dead sleep National Judgements Personal Afflictions do not awaken them Satan rocks them asleep with his sweet Lullabies of promising life interest in Christ and the hopes of Heaven And are you indeed the persons of Grace 'T is strange you should be 't is impossible Grace is a living Creature a new Câ—eature a delicate Creature a tender Creature quick and sensâ—ble feels the least grievance the least sin Alas for you stupid Libertines The Devil may lay upon you sin upon sin mountain upon mountain and yet you feel not you complain not you mourn not you weep not you weep not you cry not with strong cries and tears to Heaven to be dis-burthened I have this sad tidings to bring you your Lethargy will in spight of your hearts be cured But when I fear O I fear never till you are in Hell flames there will be no sleeping fits there O you senseless ones of the love or fear of God! Blessings or Cursings Promises or Threatnings you cannot sleep in an uneasie tormenting eternal Bed of Tribulation you will have none to make your Bed easie no Julips no Cordials to succor your fainting hearts in your hot scorching fits Will you not believe O that you would believe your fellow graceless senseless wantons in Hell would tell you could they speak with you after scores of years sleep in sin they are now with a vengeance awakned out of their dead sleep â—happy were that voice of the Son of God that would do the kindness to thee slumbring drousie Reader as to bid thee and make thee to awake O awake awake to repentance and gracious Gospel indulgency lest thou awake to eternal vengeance O shake off that cursed unbelief that makes thee an Atheist a mock-god a dissolute debauched wanton Hell is no Fable Scripture threatnings are no vain â—ancies God hath sworn in his wrath a graceless impenitent contemner of his angry words shal never enter into his resâ— If thou beest such a one he hath said it and his Almighty avenging Arm will make good his word such a wicked Wretch as thou art that forgettest God and thine own duty shall be cast into hell Psal 9. 17. O folly O madness O sadness Presumption of Gospel-grace is made a pillow for loose sinners to sleep quietly on It will not always be thus God will change thy soft downy Gospel-pillow for an hard thorny legal one Visions of wrath as well as mercy are for an appointed time they will speak and not tarry O Devil-ridden secure ones hearken to that of Chrysostome he calls secure sinners The Devils Horses He is a fierce cruel Rider he spares Diaboli equos Chrysost no flesh he spares no souls he backs He hath ridden thousands off their legs off their spirits off their strength off their lives off their pleasures off their ease off their hopes The rider and the horses both will be for ever cast into the fiery Lake and never come out again O wretched wanton secure Libertines you would be secure and you shall be secure you would not have your cursed peace disturbed and it shall not be disturbed you would be perswaded you are under the wing of saving grace though in the broad road to destruction and you shall be perswaded God chooseth your delusions Isa 66. 4. your own election will prove your destruction O Judgement of Judgements Carnal security thou doest pave the way to eternal Judgements See O see your sad resemblance Sisera slept in Jaels Tent she wooed him Turn in my Lord turn in to me and fear not she went softly to him and her nail and hammer smote his soul into the other world Judg. 4. 18 21. so loose Libertines sleep in the Tent of presumption Carnal security woes them Turn in soul turn in fear not the issue is it softly and cruelly smites sleeping souls into the other world Sampson slept on Delilahs lap and lost his locks and his strength Libertines sleep in the lap of security and loose their hopes of Heaven Eutychus slept while Paul was Preaching and fell down dead Acts 20. 9. Carnal Gospellers sleep while they enjoy the means of grace and fall dead into the bottomless Pit Crafty Ulysses gave Polyphemus a sleeping draught and when he was asleep he run an hot Iron into his eye The Devil the crafty Ulysles of Hell he gives secure sinners a sleeping Potion and when they are fast he blindes them and shoots his deadly fiery shot at them Carnal security under presumptions of Grace is both a sin and plague Gods Judgement the Devils Triumph Souls ruine SECT 11. THey are apparently gross Prophaners of the Grace of 11. They abuse Gods grace who are guilty of wrong to the creatures God 11. And lastly Who are guilty of a wrong use of the Creatures God made them that his grace by the professors of and pretenders to it should be exalted in the use of it Four things demonstrate that it is not so 1. When they are used ungraciously This is a perverting of the intention of Creation Every Creature of God is good which God hath created to be received with Thanksgiving of them that believe and to be sanctified with Prayer 1 Tim. 4. 3 4 5. A strong Implication that every one that useth the Creature aright must first be gracious and then use it graciously Three graces are here set down The grace of Prayer in Invocation for Gods not onely natural but spiritual blessing on the Creature The grace of thanksgiving in returning to God the praise of Lip Heart and Life for his good Creatures And the grace of Faith in using them in and for Christ in the strength Reverenâ—ia hospitis qui praesens est nos alit perpetuo retinet in officio disciplina sancta Marlorat of Christ to his praise Adde to these the grace of holy Fear not to offend the Author of Creature-goodness For as the Feastmakers eye is on his guests to see their behavior so the great House-Keeper of the World that feeds and cloathes millions every day is strictly observant who useth his goodness according to the rules of holy Temperance contributes to right Creature-use in guarding the sensitive appetite that it doth not clog the immortal spirit with burthensome surfeits of any kinde When the Creatures are not thus graciously used it is a wrong to grace whose office honor and power is to regulate their use 2. When they are used to a sinful end either to the satisfaction of Lusts or hinderance of Gods service 1. To the satisfaction of Lust the Israelites abuse They asked Petulantissimis hominÌ„um concupiscenti is satisfacit aliquando Deus ex ira Ames in Psal meat for their lust Psal 78. 18. not for their convenient use but for the satisfaction of their corrupt lust which God granted in wrath
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
purified your heart by the spirit 1 Pet. 1. 22. The spirit mortifieth the deeds of the body Rom. 8. 13. Let us walk in the spirit not desirous of vain glory provoking envying one another Gal. 5. 25 26. Quantumvis se Christianum vel millies glorietur He that hath not the spirit of Christ saith one belongs not to him although he should a thousand times over glory he is a Christian Where Christ with his Spirit dwelleth there is a proof of his inhabitation the guidance of his Spirit is followed the body of sin is gradually destroyed The spirits walks are clean principles are holy motions are pure Much wantonness in Religion is entertained from the spirits allowance and is guilty of this real blasphemy as if the holy Spirit were an unclean one It is not because men live in the Spirit but because they live not that they live and speak so loosly in filthy Ranterism in odious Libertinism When the Apostle prayed that the Colossians might be filled with all spiritual Wisdom and Understanding have inlightned mindes and renewed wills and affections Col. 1. 9. his meaning was that they might walk holily and strictly not uncleanly and loosly That ye might walk worthy of the Lord unto all well-pleasing ver 10. not by a Popish worthinesse of Merit but by a Gospel-worthinesse of fitnesse decency and non-repugnance to Gospel-grace walking worthy a Christians call Eph. 4. 1. Worthy of God 1 Thess 2. 12. Worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel Phil. 1. 27. All which is done by following the guidance of the spirit and not serving the lusts of the flesh which is the fruit of spiritual Wisdom and Understanding Sensual not having the spirit Jude Ep. ver 19. Will be a condemning evidence that wanton Sensualists were but pretended Spiritualists and real Carnalists The Spirits way is a way of holinesse a clean way Impure Libertines never walked in it Get in it and the dirty miry pathes of the worlds pollutions will be avoided SECT 7. 7. HElp is serious thoughts what it is to crucifie lusts The 7. Serious thoughts what it is to crucifie lusts is an help to prevent the abuse of grace not understanding of nor submitting to the crucifying work of grace is an experienced grand omission in all loose delicate Christians They choose and like onely that Religion that gives most liberty ease and life to the flesh Crucifying grace hath three irksome terrible and unpleasing severities which carnal wisdom and wantonness abhors Restraint Pain and Death 1. Restraint The Roman Malefactors that were fastned to the Crosse had not the free use of their members So when the Body of sin is Crucified its earthly Members are as it were nailed fastned to the Wood that they cannot have liberty to move as formely The Spirit never crucifieth but the flesh is nailed Carnem nostraÌ„ clavis in crucem agamus ut etiam invita sâ—iritui subjecta essecogatur to the Cross and is compelled to be subject to its dominion 2. Pain Piercing with nails Hanging bleeding on the Cross was a tormenting penalty when the Grace of God crucifieth it torments the flesh It s spiritual arms puts corruption to pain When it is vexed and afflicted it is as it should be No crucifying without pain 3. Death The kinde of death Christ died was Crucifixion He gave up the Ghost on the Crosse Crucifying grace is killing grace it at length utterly destroys this grand Malefactor the old man The same spirit of grace that is said to crucifie is also said to mortifie Rom. 8. As the Apostle Characterizeth true Christians by this They have crucified the flesh with its affections and lusts Gal. 5. 24. so he exhorts Mortifie your earthly members Coloss 3. 5. For want of serious and solid pondering what the hard and rigorous work of Christian â—eligion is it gives no liberty to the flesh but nails it to the Crosse of grace puts it to pain and at length toâ—tures it to death it comes to pass that effeminate pleasant carnally joâ—und flesh-pampeing professed Christians in their indulgent wantonnesses are as far off from the severities of repentance as if they had never read nor believed Christ was crucified and that on pain of damnation the old man must be crucified also Take this wholsome counsel O loose Reader If thou wouldst repent of thy wantonnesse Be informed in and submit to the power of Crucifying grace when thou art loth to pinion and imprison thy lusts this is not to crucifie Câ—nst not endure to torment thy covetous vain-glorious malicious unclean intemperate lusts this is not to crucifie When thou doest reprieve them and deliver them as they that did Barrabas this is not to crucifie But when corruption would have a large room restrain it rather this is crucifying When thy heart is vexed and grieved to part with a dear lust it is great inward pain and smart to thee the rather smite and asslict deeply wound thy corrupt nature this is to Crucifie When it is death to thee to deny thy wisdom will and part with thy money delights carnal ease and interests yet to deny these things this is to Crucifie As Papists deal with their Crucifixes they please themselves with a painted Crucifix that have not the vertue of Christ crucified in their hearts and lives So loose Proâ—estants have a fancy Crucifix imagine their old man is crucified not a real Crucifix Their flesh is not at all crucified in their spirits and conversations SECT 8. 8. HElp is a thankful spirit It becomes the upright to be 8 A thankfull spirit is a special help to prevent the abuse of grace thankful Sincerity is the lustre and glory of every grace Hypocrisie keeps mercy returns it not uprightnesse will Can that heart be upright in it self that returns sin for grace nay makes grace to serve and lacquey to sin Do ye thus requite the Lord Oâ—â—e foolish people and unnise Deâ—â— 32. 6. Do you give him Straw for Pearls Dirt for Gold â—re â—â—â—bellions good thanks for pâ—â—dons Are sparing no â—llowanâ—es to Justs good ansâ—ers of sparing â—â—ace Is long 〈…〉 an high hand without remorse a good requital to long-suffering grace Deal you ingenuously with the despised and rejected offers of grace when at the same time you close with the offers of sin Deal you kindly with the gifting purifying sealing spirit of Grace when you turn you turn your back upon him and beâ—â—ay a spirit of pride worldlinesse and security Well doth the Apostle joyn together Unthankful and Unholy The Libertine is unthankful and unholy The â—entiles were unthankful and wantons against nature Pretended Christians are unthankful and wantons againâ—t Grace That thanks for the infinite goodnesse of God in Christ that would give up body and soul a reasonable sacrifice unto God would not dishonor the dominion of Christ and Temples of the spirit by loose wantonnesse Study and practice that of the Apostle What soever