hell will be the judgement of them that abuse grace 179 CHAP. 8. Containing an use of Infomation 181 Sect. 1. Sin is of a poysonous nature 181 2. Ordinances of grace are no sufficient pleas for happiness 181 3. The joyes of carnal Gospellers are false joyes 182 4. The best things have evill entertainment from hard hearts 183 5. The grace of God is to be applied with fear and trembling 183 6. Carnal Gospellers never knew the grace of God in truth 184 7. It is a safe and wise course to be trying our principles and practises in Christianity 185 8. The Devil hath his snares in the most holy things 186 9. Libertinisme puts the highest affront upon God 186 CHAP. 9. Containing an Use of Humiliation 187 Sect. 1. Vpright hearted persons ought to bewaile the abuse of Gods grace 188 2. The abuse of sparing grace is sadly revenged 189 3. It is our duty to bewail the abuse of Gods long-suffering grace 190 4. Bewail the abuse of Gods reconciling grace 190 5. Bewail the abuse of Gods freeing grace 191 6. Bewail the abuse of pardoning grace 192 CHAP. 10 Containing an Use of Examination 194 1. They are gross abusers of grace who oppose gospel Merits and Mercies to the Worship of God 195 2. They abuse grace who formally and carelesly pray for it 195 3. They abuse grace who shroud unrighteous courses under the grace of God 197 4. They abuse Gods grace who content themselves with faint desires 179 5. They abuse Gods grace who by restraint at one time take liberty to sin more freely at another time 200 6. They abuse Gods grace who turn it into a sanctuary for unnatural sins 201 7. They abuse the grace of God who think it will afford indulgence to vile affections 205 8. They abuse Gods grace who oppose it to necessary civilities 207 9. They abuse Gods grace who are eminent worldlings 212 10. They abuse grace who are sensless and stupid Libertines 216 11. They abuse Gods grace who are guiltie of wrong to the creature 218 CHAP. 11. Containing a second branch of Examination how we may know the secret close and morerefined abuses of Gods grace 223 Sect. 1. A sinful close of spritual cnjoyments is an evidence of the abuse of grace 224 2. Irreverence of Gods Majesty is an evidence of the abuse of grace 228 3. Forgetfulness of God is an evidene of the abuse of grace 231 4. Secret acting of heart-sinnes is an evidene of the abuse of grace 231 5. Adventuring on lesser sins is an abuse of grace 232 6. Abuse of Gods grace appears in discontentment at Gods gracious corrections 234 7. The daring to do that when the Rod is off which one would not when the Rod is on is a sign of the abuse of grace 235 8. Shamelesness before the Lord for acknowledged sins is an evidence of the abuse of grace 236 9. Insensibleness of others miseries is an evidence of the abuse of grace 238 10. Vn-improvement of grace received is an evidence of abuse of grace 239 11. Pride and desire of prelâ—eminence is an evidence of the abuse of grace 240 12. Declining hardship in the practise of Religion is an abuse of grace 241 13. Neglect of daily repentance is an evidence of abuse of grace 242 CHAP. 12. Containing an Use of Caution 244 Sect. 1. Beware thou put not off the tryal of turning the grace of God into wantonness 244 2. Take heed of denying the proof of gross affronts to Gods grace 246 3. See to it that you slight not the conviction 247 4. Refuse not to put sad and serâ—ous Queries to thy soul 8. especially 5. The second part is an use of caution concerning the close wronging of Gods grace 250 6. Beware of judging wantonnesse against grace by a false rule 251 7. Beware of Security 253 8. Be not content with a slight humiliation for close abuse of Gods grace 253 CHAP. 13. Shewing the difference between wronging the grace of God in the Regenerate and Unregenerate 255 Sect. 1. The abuse of Gods grace in a child of God is onely from the unregenerate part 255 2. Though a gracious man abuse grace yet he is deeply humbled for it 256 3. A child of God watcheth over his heart 256 4. A regenerate man abuseth grace less and less 257 5. A regenerate repents and is pardoned 257 CHAP. 14. Containing an Vse of Exhortation 258 Sect. 1. Learn of the gracious and precious heart and life of Jesus Christ 258 2. A cleansed purged heart is a special help to avoid abusing of the grace of God 259 3. The fear of God is an help against the abuse of grace 260 4. Christian watchfulness is an help against abuse of grace 261 5. Praier in the Holy Ghost is a special help against the abuse of grace 262 6. Walking in the Spirit is an help against the abusing of grace 263 7. Serious thoughts what it is to crucifie lusts is an help to prevent the abuse of grace 264 8. A thankfull spirit is a special help to prevent the abuse of grace 265 9. Godly sorrow is an help against abuse of grace 266 10. Close union with God is a special help against abuse of grace 268 11. A constant subduing the first depraved motions is a speciall help to prevent abuse of grace 269 12. Planting the soul with heavenly desires is an help to prevent abuse of grace 269 13. Beating down that grand Idol carnal self-love is an help against abusing the grace of God 270 14. The lively faith and sense of the heavenly country is a special help to prevent the abuse of grace 271 15. Keeping up of grace in exercise prevents abusing of grace 271 16. The hope of glory is a special means to prevent the abuse of grace 272 CHAP. 15. Shewing what great cause of thankfulnesse we owe to God for preserving from this sin 273 CHAP. 16. Containing an Exhortation that souls should alwaies be jealous of this sin 274 CHAP. 17. Containing an Exhortation to long for a riddance from this sinne 275 CHAP. 18. Containing an Exhortation to joy in the Hope of glory 277 CHAP. 19. Containing perswasive Motives to take heed that the grace of God be not abused 278 Sect. 1. The consideration of the titles given to holy Professors should excite us not to abuse Gods grace 278 2. The consideration of Christian Liberty should prevent the abuse of grace 279 3. The credit of the Gospel should engage us to beware of abusing the grace of God 280 3. The strict and high heavenly calling of Christians should keep us from abusing the grace of God 281 5. A lively sense of the excellency of grace is a means to prevent the abuse of grace 282 ERRATA PAg. 15. l. 24. for members read numbers p. 32. l. 9. f. written r. writers p. 32. l. 35. f. eternal r. external p. 51. l. 32. f. yea what tear a property of true repentance r. yea what fear Such a fear as
and filthy will be so still Rev. 22. 11. ye will revolt more and more Isa 1. 5. Evil men under the Abuse of grace will wax worse and worse 2 Tim. 3. 13. and under the form of godlyness increase the power of wickedness 2 Tim. 3. 5. continue in sinne because grace abounds Rom. 6. 1. It is here also as it is with two men that abuse their friends One doth it and seeth the ungrateful disingenuitie of it and mends the fault another doth it and loads his dear friend with more disgraceful insolencies So a gracious man wrongs his best friend Jesus Christ and sayes of his abuses as Ephraim of his Idols what have I to doe any more with them A gracelesse Professor wrongs the Lord Jesus his owned friend and multiplyes still ungratefull injuries SECT 5. 5. DIfference A real Christian wrongs Gods grace and as 5 A Regenerate repents and is pardoned it is repented of so it is pardoned This iniquity proves not his ruin There is pardoning grace for the abuses of pardoning grace The blood of Christ washes away beleevers wanton abuses of the blood of Christ Gospel grace like the Sun blots out the thin and thick clouds of sin A pretended Christian wrongs Gods grace and as he hath no repentance so no pardon He is not cleansed by the blood of sprinkling that hath been without ceasing and remorse abused by a prophane wanton heart and loose life The contrary events of Abusing Gods grace are like the different issue of two Subjects abusing their King The one doth it is humbled for it accepted and pardoned the other doth it is hardned rejected and hanged Be vailed pardoned Abuses of grace hinders not heirs of glory from their eternal Inheritance Unreformed wrongs of grace in vessels of wrath not blotted out by the blood of Christ will cast them into hell CHAP. XIV Containing an Vse of Exhortation 5. VSe is Exhortation in these things Observe the Use 5 for Exhortation helps to escape this great sin the Abuse of Gods grace Blesse God for Perservation Be alwaies jealous of the sin long for a riddance from it and joy in the hope of it SECT 1. 1. LEarn of the gracious and precious heart and life of Jesus Christ 1. Learne of the gracious and precious heart life of Jesus Chr. Fulnesse of grace dwelt personally in him Hee never in the least playd the wanton with his Fathers grace sought not himself in pleasing his own will nor glory had nothing of the loose spirit of the world in him was not taken with its empty pomps ever went about doing good Acts 10. 38. was his Father and his Churches faithful servant Isa 42. 1. busie in saving work while in the flesh Luk. 2. 49. wrought by did not idle and play away his light Joh. 9. 4. was solid weighty serious in all his affaires with God and men To bee still writing after his fair copy would mend the loose Errata of Christains lives 'T is the Apostles counsel Let us walk decently as in the day not in rioting and drunkenness not in chambering and wantonness Rom. 13. 13. If it be said how the next words shew But put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill it in the lusts thereof v. 14. Christ is two waies put on By Justification when the chief Robe of his imputed Righteousnesse is put on and by Imitation when the Garments of his communicable graces are put on Put on as the Elect of God bowels of mercy kindness c. Col. 3. 12. Did wee learn the truth as it is in Jesus and trace the steps of his Faithfulnesse Zeal Meekness Humility Heavenly mindedness Divine communion Self-denial Spiritualitie we neither should nor could be such wantons with the Gospel as our loose spirits tempt us to doe Christian set before thee the heavenly purity gravitie soliditie of the Lord Jesus it will awe thy daring insolent spirit What is Christianity but a transcript from the original copy Jesus Christ Should not servants that goe in their Masters Livery doe his work Really put on the cloaths of Heaven and thou wilt not do the work of Hell What an horrid incongruitie is it to pretend to be like Christ and act like the Devil The lazy Philosopher talked of virtue but did it not and the lazy Christian can discourse of the grace of Christ and Quid inter se simile habeat Philosophus Christianus Graeciae discipulus caeli Tertul. in Apolog c. 46. act it not As the Greeks professed Philosophy so doe Libertines Christianity The real imitation of Jesus Christ would be a prevention of loosenesse These daily thoughts would do well I am a professed Disciple of Christ Did he think as I think Reason as I doe Were his affections like mine Did such words come from his mouth Were such designs driven by him SECT 2. 2. HElp is a cleansed purged heart Legal pollutions the 2 A cleansed purged heare is a special help to avoid abusing of the grace of God Types of Moral debarred from serving the holy God An impure heart serves not God but abuseth him The purging of the conscience from dead works and serving the living God are put together As well may a dead man ferve a living Prince as a polluted heart with dead works serve the living God To the pure all things are pure to the impure all things are in their use impure Tit. 1. 15. An impure heart makes an impure use of the holy God his Prayers Confessions Confidences Hopes are impure whose heart is so Cleanse your hearts said James then draw nigh to God Jam. 4. 8. It is with a pure heart as with a pure fountain it will work out mire and dirt It is with a clean heart as with a clean stomack it turns good meat into nourishment not ill huniour Christian purge thy heart by the wholsome working Physâ—ck of Gods grace of self-love worldly lusts voluptuousness covetous proud filthy desires vain-glory vanity of mind folly caâ—nal securitie and then wholsome meat the food of blessed Angels will not accidentally prove as hurtful to thee as the carrion food of Devils 'T is a sweet truth Beleeveâ—s draw nigh Absque cruore domini nemo appropinquat Deo Hier. to God by the blood of Christ Ephes 2. 13. Without a bloody skreen God would be a consuming fire to every sinner for the least sin But what doth the impure unwashen heart coâ—nt of the blood of the Covenant but as an unholy thing Heb. 10. 29. when not used in a way of gracious cleansing but emboldning allowance of sinne A cleansed heart will neither prophane the blood spirit nor word of Christ SECT 3. 3. HElp is the fear of God It is a Soveraign remedy against all 3 The fear of God is a help against abuse of Grace Religio esse non potest ubi â—imor nullus Lact. filthâ—nesse of the flesh spirit
2 Cor. 7. It beats off satans insinuations to wanton Thoughts Reasonings Glances â—ffections Joseph would not hearken to his wanton Mistris Shall I commit this great wickednesse and sinne against God overcame the loose temptation Gen. 39. 9. When the flesh grows wanton as it is ever apt to doe it is good to look upon the sad monuments of Gods wrath his judgments and so to hedge up sinnes way with thornes David made this holy use of them My flesh trembleth for fear of thee and I am afraid of thy judgements Ps 119. 120. Judicia Dei â—ncutiunt salutarem pavotem Amesius They cast a saving fear on pious minds that teach to decline rainous sinnes Gods fear is like a stout faithful Porter that will not suffer the Kings Enemies to come within his Court-Like a resolute Steward that suppresseth loose misrule within his House These wanton Professors in the Text wanted the fear of God They feasted without fear v. 12 and they ungraciously abused the grace of God Till men that have banished the fear of God out of their hearts entertain it they will never mend their loose hearts and lives Christian when thou art tempted to abuse Gods grace or either in a grosse or close way Timor emendaotor Acerrimus Plinius secundus set the fear of God before thee and say with thy self The Lord seeth me now wronging his grace by praying for that grace I care not for I cannot abide to see in another by sheltering injustice under his grace by shamelesnesse in the sense of acknowledged sins by insensiblenesse of others sufferings by unimproving the talents of his gifts and graces Shall I not be afraid to wrong the grace of God in his presence Are not Kings Favorites afraid to abuse his goodnesse in his presence and good children afraid to be saucy in their Parents eyes wantonnesse and the holy fear of God are inconsistent We never are boldly irreverent but loosnesse ensues it The fear of God in the heart will not allow departure from him SECT 4. 4. HElp is the Christian watch It is a great advantage to holy 4. Christian watchfulness is a help against abuse of Grace Admodum pertinenter conjungit vigilantiam sobrietatem Musc Miles in exenbiis Saluti insidiosissime adversatur Muse Contine lingua meam intra cancellos ne effetiat verba indigna Pelican sobriety that it keeps from wantonnesse both in worldly and Spiritual things Watch and be sober 1 Thess 5. 6. Vigilance and Sobriety Drunkennesse and Sleeping are fitly joyned Tenebrarum Cives The dark Citizens of Satans Kingdom sleep in stupidity of Spirit incogitancy madnesse and security and then they are drunk with carnal Lusts Affections Delights Covetousness Pride and Passion whereas a perpetual watchful minde like a Soldier in duty would prevent that loosnesse that exposeth to the enemy The watchful adversary soon surprizeth the riotous drouzy Souldier in his Quarters and observing Satan the loose sleepy Professor The wanton Tongue needs a watch lest it vent indecent Impieties and Impurities Set a watch O Lord before my mouth keep the door of my lips Psal 141. 3. The wanton ear needs a watch lest from a diseased itch not enduring sound Doctrine it turn from the truth to fables watch against this t is Pauls counsel to Timothy 2 Tim. 4. 3 4 5. Delicate itching ears must have scratching Doctrine Prurientes aures delectantur â—benignâ sca patione Matl Significat non modo fastidium sanae doctrinae sedodium Maâ—lorat to please carnal Lusts and hereby sound truth is loathed and contemned It is the common bane of Sermons Humor not Health carries away the credit And loose Appetites are more for delicate sauce then wholsome food Not the goodness but the newnesse and finenesse of the Diet and Cook is regarded The wanton eye needs watching lest it be a Casement to let in Vanity I made a Covenant with mine eyes why then should I think upon a maid Job 31. 1. much lesse on anothers Wife to tempt to wanton lust I bridled mine eyes that it should neither Oculos froena vit ne aspicerit vel quod peccalum foret vel ad peccandum illiceret Mercerus ther behold sin nor the baits of sin The wanton heart needs watching without this inward guard the outward watch of the senses is in vain A loose heart is so ingenuous it can shape the Idaea's of wickednesse The prophane heart of a blinde man may burn in lust while the outward doors are lockt and barr'd the unguarded Chambers of the heart may be lascivious Sound Christianity is severe and difficult it alloweth no sleeping mindes in secure sinning in worldly ensnarements in injuries to the Gospel That sleep that chains up the senses must not close Debent omnes etiam pii cum dormiant oculis corde vigilare Cypr. de Orat. Dom. up the eyes of the minde The heart may be carnally and spiritually wanton when the Body sleeps ' â— is good to pray that spiritual wickedness may not act in natures sleep Noisome dreams secret impurities are the issues of Original sin and Satans injections Keep a strict watch against the filthinesse of the flesh and spirit The resolved vigilant Steward prevents much loose disorder in the Family and the resolved watchful Christian in his soul SECT 5. 5. HElp is Prayer in the Holy Chost Praying always was 5 Prayer in the Holy Ghost is a special help against the abuse of grace Oratio flagellum Diaboli Christs remedy against the wanton excesses of the world Luke 21. 36. It is good against Libertinism in the Church It casts out the unclean Spirit Matth. 17. 21. It will cast out unclean temptation Pray that you enter not into it that neither you tempt temptation nor temptation tempt you To pray wantonly or through wantonness not to pray at all is the ready way to open the door to all lasciviousness of flesh and spirit Fit it is that he perish under loose temptation that either slightly or not at all seeks for a defence our continual help in Grace No wonder we have it not when we ask it not or amiss The Apostle Jude propounded it as safe soveraign counsel to avoid the wantons in the Text But you beloved praying in the Holy Ghost c. Set Grace awork in Divine Holy Prayer Run to your strong hold Gods grace is able to keep you from the abuses of it It was Davids practice uphold me according to thy Word Psalm 119. 116. Hold me up and I shall be safe 117. I flie unto thee Psalm 143. 9. Turn away mine eyes from beholding vanity Psalm 119. 37. Incline not mine heart to covetousness v. 36. SECT 6. 6. HElp is walking in the Spirit a safe Direction Walk 6 Walking in the spirit is an help against the abusing of grace in the Spirit and ye shall not fulfil the lusts of the flesh Gal. 5. 16. To be spiritually minded is life Rom. 8. ye
you doe in Word and deed do all in the name of the Lord Jesus giving thanks to God and the father by him Col. 3. 17. And this will secure against loosnesse in the duties of our Relations worldly enjoyments Ordinances of Grace Talents committed to us SECT 9. 9. HElp is godly sorrow Those ill humors that are contracted 9 Godly sorrow is an help against abuse of grace Indicium re fipiscentiae sollicitudo securitatis excussio metus ne nevo peccato implicarentur Dickson by carnal mirth godly sorrow will help to cure as in Nature so in grace contraries cure Fasting is one remedy of distempering feasts Godly sorrow is the spirits sack-cloth and fast for sin When it wrought in the Corinthians repentance it wrought carefulnesse which shook off security and fear of relapse into the old sin by fresh temptation By the sadâ—ess of the countenance the heart is made better Eccles 7. 3. True sorrows eat out the love and liking of sin Men lay not to heart the abuses of grace and then adventure them The three principal things that God requires are Justice Mercy Mourning The last is a singular help to the two first Could we walk mournfully before the Lord we should love Mercy and do justly Mic. 6. 8. The Jews were wanton in their marrying Idolatrous Wives and their mourning ushered in their reformation Ezra 10. 1 3. Good natured childrens ingenuous sorrows for their soose pranks are Preservatives against like disorders In Malachy the prâ—â—â—ical Atheists did look upon Religion as vain serving God keeping his Ordinâ—nces and walking mournfully before the Lord of Hoast Mal 3. 14. Those mock-Gods and loose Libertines that laugh at mournful walking with God and are ever irreligious they keep not his Ordinances nor serve him at all The tears of repentance do sweetly water the seed of grace Zions mourners are the most thâ—â—ving Christians None are further off from the dangerous snares of soul-ruining wantonnesse then humble souls that soâ—e in tears They reap in Grace and Joy while others that soâ— in carnal security and delights reap in sin and wrath It is told in Gath and published in Askelon that many that seemed to set their faces Heaven-wards are loose â—ibeâ—tines They dâ—re to think speak and act what once to think on would make them tremble They dare sin without â—emoâ—se and count it their perfection And whence this sad â—postacy Surely as in part from an ungrateful glut of and formality in the â—rdinances of Grace partly from the spiritual pride of high attainments and partly from exchanging the house of mourning for the house of mirth walking mournfully before the Lord with them is Apochrypha sorrow for sin is legal and antiquated The holy Spirit exhorts rich Wantons to change their mirth into mourning Jam. 4. 9. But what Spirit it is that moves them to change their mourning into mirth you may easily guess It is just with God that when dissolute ones in sinful hardness have laid by sorrow for sin in judicial hardnesse they should be not more merry then mad jocund Wantons The Pulpit is no place The Sabbath no time to speak vainly I hope I speak the words of Truth and Soberness of all the holy frames of the Spirit I would desire of God in my sinful Pilgrimage of imperfection this choice gâ—â—cious indowment That the top-power of the Spirit in me might be in the Gospel-humblings of brokennesse of heart and contrition of spirit Pelievers are called should be little ones Matth. 18. 6. are ever best and safest yea nearest God when lowest SECT 10. 10. HElpe is close union to God The whorish woman at distance 10 Close union with God is a special help against abuse of grace Pe. didisti fornicantem abs te aliquid supra te amantem Pelican from her husband played the wanton Prov. 7 19. and impure soules fornicate when they thrust themselves out of Gods presence wanton spirits distance from God their choice and delight Job 21. 14. Is their damnation Lo they that are afar from thee shall perish Thou hast destroyed all them that go a whoring from thee Psal 73. 27. They that love any thing above God leave Heavens bed of Loves for Earthly delights and shall pay dear for their wantonnesse The remedy against it was close union to God But it is good for me to draw nigh to God 28. As if he had said Unchast Fornicators that leave God the Fountain of living waters for lying vanities to their eternall losse shal be indited for whoredome but my soule enter not into their secret though they are Wantons behind Gods back I see it is sâ—fe it is happinesse to me to get neer his Fâ—ce in his presence is Aâ—e Purity and Joy I dare not be loose while I see him besore mine Eyes wil a promoted favourite abuse his Prince wrong his grace before his Face the close union of Gods Reverence Love Purity Joyâ— Contentment Admiration will not be abusive Appropinquatio ad Deum elongatio ab omni corruptione Parisiensis The neerer to the Holy God the further from corruption as the neerer the fire the further from cold the neerer the sun the further from darknesse it is sinners turning their backs upon God which makes them wantons the true vision fruition of and delectation in Gods face is grave serious holy and heavenly What Christian that ever had sweet tasts and close viewes of the blessed God but his experience is sweet testimony hee feared to thinke desire do say that evil in close addresses to God which at other tims of distance hath had too sinful allowance The happinesse of the next life wil be divine sweet vision and union without darknesse and separation eternal closures betweene God souls wil shut out wantoness so much as there is of spiritual conjunction now there is provision against sinne SECT 11. 11. HElp is a constant subduing the first depraved motions 11 A constant subduing the first depraved motions is a special help to prevent abuse of grace to carnal desires and affections he that denyes the first parly and specious offers of a trecherous enemy prevents consent when we give the subtil motions of sin audience and listen to their pleasing arguments it is a thousand to one but we grant them wanton indulgence and ready obedience turning the deaf side to the whorish flatteries of sweete corruption is a soveraign Antidote against Libertinisme Are we sure an enemy knocks at the door we loâ—k and bar against him but open not unto him spirituall Judgment sayes the loose motions of sin knocks at the door sayes open not O my soule open not they are Theeves and Robbers My Son saith Solomon If sinners intice consent thou not Prov 1. 10. So say O my Soul if that great Pandor to all the Wantons of flesh and spirit corrupt nature intice consent thou not when lust hath conceived in consent it is ready to bring forth in Execution
Jam. 1. 15. Let not the feminall wickednesse of Lust in its first motions conceive and its loose births will be hindred production while evill inordinate Semper quod putari oporteat invenis erras si vitia putas emortua non magis suppressa Observare diligenter mex ut renascentium capita apparebunt prompta severitate succidere Bernard affections begin to kindle and smoke t is safty and prudence to quench them A few blown sparkes may fire an house yea an whole street The flesh is ranck puts forth luxuriant branches of evill desires by both a sin and punishment our hereditary vice corrupt nature and therefore they are constantly to be cut off by the pruning â—nife of mortifying Grace dayly putting forth of loose motions calls for every dayes pruning while life lasts the body of sin is kept under and consumes is not quite dead Bernard gives sweet and safe counsell diligently to observe and by a prompt severity speedily to cut off the reneâ—ing Hydra's heads of sinnes motions so soone as they arise SECT 12 12. HElpe is planting and filling the soule with holy spiriritual 12. Planting the soule with heavenly desiresis an help to prevent abuse of grace desires and affections the field that stands thick with corn hath no roome for ranck overgrowing Weeds the clean vessel that is ful of good Liquor is secured from Mustiness Soules filled with the Spirit are armed against the temptations and intrusions of the flesh Carnal desires cannot be supprest unlesse in the room of dangerous affections saving ones be Si carnales concupiscentics â—â—ordious nostâ—is desideramus eaetrudere spirituales ea rum locis plantemus voluntates ut his noster animus semper innixus habeat quibus illicebras carnalium respuat gaudiorum Cassianus introduced Cassian saith well If we desire to thrust evil desires out of our hearts let us plant spiritual ones in their stead that the mind being fixed upon them may alwaies dwel on them and refuse the sâ—ares of present and carnal delights The more the soul ongs and pants after God and Christ and the Joyes of Eternitie the less leisure and pleasure it hath to play the wanton in the pleasures of the creature and sin SECT 13. 13. HElp is Beating down that grand Idol Carnal Selfe-love 13 Beating down that grand Idol carnal self-love is a help against abusing the grace of God As the Apostle in setting down the black and sad character of loose Libertines that make the last daies perilous begins his prophesie with self-love Men shall be lovers of themselves and then sets down a following black Train of carnal Dissolutenesse They shall be wanton Lovers of pleasures more than lovers of God 2 Tim. 3 1 2 4. Make out-side Religion their play not work form not power v. 5. Politick engine not real design So that power of grace that destroyes this esteemed adored sweetest Idol Self-love makes excellent provision against the darling frolicks impudent attempts carnal Est amor carnalis qua ante omnia diligit hemo seipsum propter seipsum nondum quippe sapit nisi seipsum Bern. Facere civitates duas amores duo Terrenam scilicet amor sui usque ad contemptum Dei coelestem vero amor Dei usque ad contemptum sui August delights of the old man Spiritual self-loathing is strict and severe can lay by self in will wisdom pleasig seeking carnall self-love is loose indulgent sensual bruitish prostitutes Religion creatures soul-body in the service and sacrifice of sweet flesh-pleasing O the sad and frequent carnal love of carnal Gospellers who above all things love themselves estimate rellish and seek nothing but themselves make themselves their ultimate end themselves their God Two Loves saith Augustin have made two Cities Self-love joyned with the contempt of God makes the Citie of the world The love of God in conjunction with self-loathing makes the City of God Dry up the impure vast fountain of carnal self-love and the filthy streams of dissolute hearts and lives will soon be dried up 'T is hard to learn this Paradox in Practical Divinity to find a mans self by losing himself Si perit hâ—mo amando se invenitur negando se Aug. to love ones self by loathing himself If self-love be self-losing then self-denying is self-finding Voluptuous woâ—ldlings must have great estates to riot and feâ—â—â— their lusts lay by self-love religious liberality would have larger portions in sensualists estates lesse riches would serve their turn The game of Pleasures Profits and Honours would not with intemperate hot chases be so hunted after The crucified to self-love would be compassionate forgiving bear others burdens and not wantonly rejoice in the miseries of others sins and sufferings SECT 14. 14. HElp is the lively Faith and sence of the heavenly country The spiritual and heavenly expectation of glory 14 The lively faith and sense of the heavenly country is a special help to prevent abuse of grace would purge out the rank corrupt humours of Libertinism Faith would teach holy Reason thus to argue Are there such loose Designs Desires Affections Expressions Actions in Heaven Wil this cockering indulgence to my Lusts fit me for the pure active reverent delights of heavenly Communion Am I fit to Honour Glory who thus abuse grace Let the mindfull sense saith one of the heavenly country stand as door-keeper at the Ad portam voluntatis in quâ— solent manere carnalia desideâ—ia Statuatur osâ—iarius qui voâ—tur recordatio coelestis patriae Hie enim potess pravum desiderlum quasi cuneâ—â— cuneum pelle e. Bern. gate of the will in which carnall desires are wont to dwell and as one wedge drives out another so this will drive out loose desire SECT 15. 15. HElp is a fervent keeping up of Grace in Exercise The busie services of Christianity allow no time to wantonize 15 Keeping up of grace in exercise prevents abusing of grace The labour of the spiritual man is the Vacation and rest of the carnal part When the gracious heart is not with the spirit of burning the flesh freezeth The standing water putrifies the running christal stream is clean and sweet The active currency of grace contracts not or soon purgeth out the muddiness of loose corruption 'T is constant experience the most lively exercised Christian in the power of godlyness is ever the strictest observer and severest mortifier of the dissolute motions oâ— carnal lust When we read the grace of God was exceeding abundant in the Apostle Paul in Faith and Love 1 Tim. 1. 14. That to finish his Christian and Ministerial course he counted not his life dear to him Act. 20. 24. That he exercised a conscience void of offence toward God and men Act. 24. 16. That the care of all the Churches laid on him 2 Cor. 11. 28. That he laboured more abundantly than all the Apostles 1 Cor. 15. 10. That he was willing to spend and be spent 2
positi in religione peccamus Salv. de gub Dei l. 3. in fine name When this most sacred name doth load our guilt for therefore under the stile of Religion we mock God because we sin under its holy profession Thus we see the loose carriages of former times hath sadded the hearts and sharpned the stile of Pious Zealous Judicious Writers Well were it if this prodigious sin perverting the grace of God had been confined to former ages The same impure corrupt Spring of dissoluteness that of old hath sent forth muddy streams of polluting opinions and conversations hath run in our own times in too offensive and plentiful a Current No side or denomination of Protestants as Lutheran or Calvinist Episcopal Presbyterian or Independent but in something or other either in greater or lesser spots they have defiled their Garments Gods chastising hand hath been very heavy upon the party of the Prelatical perswasion among whom I hope some have risen by their falls been inriched by their impoverishments and endeavored to secure the certainties of blessed Eternity by seeing the brittle glassen Pomp and glory of Dum splende scit frangitur the World glittering and broken and such a glorious fruit of the Crosse I wish to all complaining losers that they may see they have as well faln in their sins as their Estates But alas are not many of you wantons both under and against Gods Judgments and Mercies in your Principles Fancies Fashions sensual Pleasures Visits vain Education of your Children and Servants Family Irreligion mis-spending precious time Do you not throw the old scoff of Puritans upon all that dissent Doctor Potter once Provost of Qu. Colledge in Oxford from you Read with patience what a learned Doctor spake in an Holy Day Court-Sermon Our Profession is Christianity but not our practice We resemble Paganism We are so far from emulating gracious examples that of all things we cannot endure to be suspected of too much Holiness therefore we choose to swear swagger riot quaff with prophane company rather then to be defamed with the imputation of purity If your own experience Eccho with this loosnesse blame not what you read but be humbled zealous and repent And Reader if thou be such a one as hast sought for a strict Government Order and Worship of God in his Church thou hast even cause to resent it with grief tears and blushing that there want not proofs that endeavored Reformation hath been too impotent to prevent the wanton Abuses of Gods grace Have not some loose opinions been Preached Printed Dispersed Believed Tolerated yea infected Consciences and Lives Do those that cry out against the men spirit and ways of the world stand at such distance from the World in Lusts Affections Conversation as they do in Language Doth their outward garb shew they are not fashioned to the world Are not the Pleasures gaudy Fashions Estates Pomps of the World too grateful Tertullian hath taught us Thou art delicate O Christian If Delicatuses Christiane si in saeculo voluptatem concupiscis Quid lucundius quā Dei patris demini reconciliatio quam virtutis revelatio quam errorum recognitio quae major voluptas quam fastidium voluptatis Hae voluptates haec spectacula Christ anorū Tertul. de spectaculis thou desirest worldly pleasure Thou art a fool if thou accountest this pleasure What is more delightful then Gods Reconciliation Truths Revelation Errors acknowledgement Sins Pardon What greater pleasure then the contempt of Pleasure What greater liberty then an upright conscience a contented life and a fearless death These are the pleasures these are the spectacles the merriments of Christians How will standers by be convinced that that Reformation is of such a sublimate Heavenly extraction which should better appear by shining Graces then glittering out-sides I know Christian liberty as it is now stretched doth not onely allow monstrous long Hair but glorious apparel glittering in gold and silver lace and other sumptuous Gaudery which in the Judgement of Scripture Conscience and the last Tribunal were better bestowed upon the bellies and backs of the poor That speech might here be properly applyed Ad quid perditio haec I could wish Christians would learn of Proba an heavenly Christian descended of Roman Consuls brought up in Royal Delights yet was such an humble servant of God that she forgat her high birth and breeding contemned the delights on the body relieved the hungry by her abstemious fasting and was clad in Suam famem satiandis deservire corporibus vilibus tecta indumentis vestiendis pauperibus curam impendit Fulg. de statu viduali ad Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Tom. 1. pag. 416. g Prov. 10. 20 mean apparrel that she might the better cloath the poor O ye rich professing Christians follow Proba and abatements of your pompous glory on your backs and tables will speak you less worldly and fit you to be more mercifull 'T is a ground of sad conjecture that you are little taken with inward glory when you lay out so much in outward Plato held it a notorious crime for a Magistrate to touch gold and silver to wear it in garments to drink out of it because said he they have divine gold and silver in their minds and need none of mans deeming it irreligion to prophane the divine with humane O professed Christians who if really such doe out-worth the gold of Ophir and the Spanish Silver Fleets if you can study value get and improve the choice silver of Righteous Tongues g and the richly wrought cloth of gold h visible shining Good Works you wil be very little taken with outward splendid glory He humbled you are such worldly gaudy fashion-followers Besides doe not your ungoverned passions and tongues want of Pitty courtesie equity external reverence in the Worship of God over-greedy covetous purchases selfishness slight formal keeping the Sabbath divisions contentions crying up and down the Ministry of the Gospel according to your fancy and humour not your reason not grace speak you Wantons and in these things too much carnal Psal 45. 13. and walkers as men i 1 Cor. 3 3. Think of this O all ye Reforming party that decry abuses in Prelatical Government and spend much breath heat and time in declaiming against them though I excuse none of their faults study bewail amend your own visible miscarriadges We can never confute nor reform others faults by our own Le ts take heed when we cry out against others that we doe not as Diogenes did of Plato trample upon their Pride with greater Pride O that all parties would lay to heart their sad unanswerableness to Costel-grace and by the wisdom that is from above without partiality think themselves concerned in the Annon fere omnes in foedissimo abusu denorum Dei vivimus Luth. in Gen. following Tractate No Christian unlesse he be drunk and spiritually mad by the Quakers cup of Error the intoxicating fume or
is a property of true repentance p. 60. l. 19. f. by r. from p. 61. l. 37. f. Now r. How p. 63. l. 5. p. 233. l. 22. f. layes r. lyes p. 69. l. 18. p. 75. l. 14. after carrieth r. himself p. 77. l. 34. p. 82. l. 24. p. 84. l. 27. p. 87. l. 3. f. carrieth wickedly r. carrieth it self wickedly p. 98. l. 22. f. as followeth r. if followed p. 195. l. 33. f. fromally r. formally p. 150. in marg f. Maia r. Maria. p. 152. in marg f. carnē nostrā r. carne nostrâ p. 158. in marg f. n r. non f. obcemperat r. obtemperat p. 247. l. 22. before slight r. to p. 252. l. ult before wholly r. from a. p. 109. l. ult f. T is r. worst of all when a wicked life reigns p. 110. l. 1. f. He wel knows r. It 's well known p. 123. f. Sect. 11. r. 15. p. 126. f. Sect. 12. r. 16. and so correct the rest in order p. 255. Sect. 1. in marg f. unregenerate r. regenerate p. 182. in marg f. damis r. damnis p. 237. in marg f. nuderi r. nudari The Abuse of Grace Jude Epist Ver. IV. Turning the grace of God into lasciviousnesse CHAP I. Containing the coherence of the words THE Doctrine of the Gospell Coherence a Cabinet of precious Jewells the word of Truth Holinesse and Salvation from its precious excellency calls for love and carefull custodie It fares with it as with rich treasures in hazard of losse and abuse The Apostle Jude had written to converted Christians the preserved and called in Jesus Christ v. 1. about glorious eternall salvation common to the whole houshold of faith that v. 1 they would bee faithfull and zealous keepers of this sacred depositum the word of life and not suffer the saving records of the Gospell to be wrested from them but contend earnestly for the faith v. 3. as men doe for their naturall and civill rights Good reason they should give proofe of their vigilant zeal and stedfastnesse v. 3. in the truth for it was with them as with a ship fraught with silver silkes and other precious things Their heavenly riches was in jeopardy of false fingers Certaine men rotten-hearted Professors of the Christian name crept into their assemblies unawares v. 4. ordained or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forewritten or deciphered to so wicked a frame of heart and life as would bring them under certain Condemnation They were ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Saviour Jesus Christ As when cut-purses creepe and crowd into assemblies there is neede to looke to ones watch and money so privy invaders and abusers of the precious and swing reports of the Gospell call for heedfullnes Turning the Grace of God c. The words are a part of the sad description of some antient Apostate Christians the sectmasters and Schollers in pernicious error and libertinisme no better then reall blasphemers though their tongues were gilt over with the golden language of Gospell Grace as if they would have the leave of God to doe the worke of the Devill they palliated their sin under grace as if they would make their wickednesse sacred the holy Gospell and the righteous blessed God patrons of licenciousness a sad copy of defiance against the majestie of heaven drawne of old by the first Arch deceiver and Hypocriticall lusts too skilfully commonly Simon docebat Turpitudinem indifferenter utendi faeminis and scandalously written-after by the wanton loose Gospellers of the present age These Seducers were the Nicolaitans saith Illyricus an unclean generation Such was Simon who taught communitie of women and the Gnostickes who pretending to an eminent and superlative measure of divine knowledge yet were beastly wantons using all uncleannesse as the fruit of Gods grace and declaring that all holy and righteous courses were at an end by the preaching of the grace of God were therefore called and accounted a dirty miry sect These and such as these turned the grace of God into wantonness CHAP. II. Containing the explanation of the words Deduction of a doctrine with the method of handling of it THREE words opened will give the cleare sence of the Apostle in the Text. Turning Grace Lasciviousness 1. Turning The word imports Transplacing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turning Transporting taking things from their due situation to a wrong place so Turning intends the transplacing and perverting of grace from the place God had set it into the place lust and the Divell would set it transferring it from Gods end to the sinners as if by a monstrous displacing and deformed error of nature the pure Christall eye were set on the dirty feet the Dungcart were followed and served by Nobles in Scarlet a cleane sumptuous perfumed chamber should be debased unto the impure office of a vessel wherein there is no pleasure 2. Grace By it one understands the Law of Grace the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Grace Gospell state Another understands Christian Religion a Third the Doctrine of the Grace of God We may also understand Gods love and the choise tokens of it Christ his Graces and Spirit The word Grace comprehends all Gods favour his especiall love tokens his Gospell the great Epistle to his beloved All this grace by the concurrent wickednes of Satan and the flesh is displaced perverted and abused 3. Lasciviousnes The word is translated Vncleannesse The 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lasciviousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparet intelligi obscenitatem in dictis et factis Grot Gerhard in loc Suidas Jun. Selege oppidum propter libidines infamossimume Lorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siriack interpreter hath rendred it Faetorem Stench or stinking It is joyned with the word uncleannesse The works of the flesh are manifest Vncleannesse Lasciviousnes Gal. 5. 19. Obscene words and actions are understood and by consequence their impure fountain whence they flow The word compriseth all kind of obscenitie and lust Some affirme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie between Galatia and Cappadocia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Intensive Enlarging the sence and Selege a Towne most infamous for Lust The word also is translated wantonness Let us not walke in wantonnesses The terme is Plurall Wantonnesses Rom. 13. 13. In it 's full and comprehensive meaning it imports all loose prophane abuse in heart and life of Gods grace and is extensive to all licentiousnesse in sin in all the filthines of flesh and Spirit from the highest to the lowest unpurged defilement The summe is These monsters of men unworthy the name of Christians the Reproach of the Gospell doe transfer the grace of God in his favour spirit graces and doctrine of his blessed Gospell from the high end God intended it of holynes and righteousnesse into
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
outward Passeover Jews without and not within wicked in hearts and lives These rest on Baptismal Water Bread and Wine in the Lords Supper Christians without and not within unconverted unsanctified in hearts and lives These doe prophane offered Sacramental grace utterly voyd of Sacramental graces and lives These by their own confessions are dedicated and devoted to Jesus Christ to forsake the flesh the devill the pomp and vanities of this wicked world and they doe nothing less These by taking the Bread and Wine the lively representations of the shed blood and broken body of Jesus Christ are supposed and obliged to have grace and grow in it but they neither have the beeing nor growth of grace prophanely take the bread of the Lord with unbeleeving impenitent hearts but not the bread the Lord with faith repentance Panem Domini non panem Dominum August and other graces It will not be the least aggravation of Christians wantonnizing with the grace of God The wicked abuse of the Sacraments will prove them undeniable Libertines What affinity is there between the cleansing water of Baptisme and Baptized persons wallowing in the filthiness of flesh and spirit lying and delighting like swine in the mire in the pollutions of the world What agreement is there between a pretended feeding on the pure immortal food Jesus Christ and feeding on Satans provisions the delicious lusts and sweet pleasures of sin Is not this to turn the Table of the Lord into the Table of Devils an holy into a prophane feast as if the holy Supper were instituted to pamper and quicken not starve and mortifie corruption How epidemicall and spreading is this abuse They are the words of an holy affectionate Writer Introspicite in omnes Christini orbis partes non negabitis passim apud mulios solutarem usum Sacramentorum frigore Otho Casmannus Look into all the parts of the Christian world and you will not deny many Christians are remiss and cold concerning the saving use of the Sacraments Be they used or abused there is rarely enquiring after their efficacy or contempt what good is got by them or what defaming contradictions and wrongs there are against them 5. Good Books are abused means By them their holy Authors 5. Good Books are means abused though dead speak to the living We have in them the lasting Monuments of pious Labors the breathings of the Spirits the experiences of Satans Wiles and Methods the goings of God in his Sanctuary the shewing forth of his Power and Glory in his living Temples well-digested and heavenly directions to walk holily safely joyfully in the way to Heaven frequent and passionate woings to receive the Lord Jesus Christ in spiritual Espousals The necessity and excellency of Regeneration and the issue of it the new Creature The unbottoming and discovery of the hearts deceits kinde and affectionate warnings in time to get out of the state of sin and damnation and be delivered from the wrath to come yea further serious heart-aking and wounding discourses of the woful Eternity of Hells Torments for the loose and ungodly World and ravishing Discoveries of the blessed Eternity of Heavens Joys for exact and Religious persons with much more that may be said of the drawing excellencies of holy Writings of old and the present age Now what is the use indeed abuse of these glorious gifts of the Spirits the Births not onely of understanding Brains but holy Hearts the wasters of Blood and Spirits precious time and labor in the Lords Workmen Are not these things the sad testimonies of their dishonor some never read Vtiles pii libri quam raro pervoluuntur them others very rarely some rather judge and condemn strict truths too unpleasing Prisons and Chains for their loose hearts then fall down before the power of their truth and holiness they rather come with Satans Index Expurgatorius and by the spirit of error boldly blot out Heavenly Truths and neither suffer them to come into their Creed nor Practice then rejoyce at their Imprimatur that the helps and methods of godly lives printed in Paper might be printed in their hearts Others do with the Books they read as with the Sermons they hear lend them an eye an ear a few slighty careless thoughts but do never with Mary ponder saving Counsels in their hearts Some when they read Divine Treatises labor to pick what errors they can and like Spiders suck poyson out of the sweetest hearbs wherefore they intermix worldly Lusts the saving of their Diana and Palladium the corrupt Idols of their hearts Their darling Peccata in delici is Benjamins their sweet feasting and feasted sins and these must comment on the Text they read If precious heart-purifying life-reforming sin-reproving and conscience-smiting discourses cross error and loosness then away with the Book it is stark naught Others would read Books but valued onely by the standard of a foolish Wit accounting of Books by lofty Strains fine gaudy Phrases not the golden massy worth of the matter the Heavenly Treasures set forth in a grave and sober significant Language plain yet eloquent expression I shall enlarge this point with an hearty advice to them that have a minde and time to read Books let them take heed what they read Satan I fear hath the liberty of the Press as well as Jesus Christ There are Books of Libertinism abroad It had been well for some had they never been published in the world whose mindes are dangerously infected without infinite mercy to their destruction In the other World what if undone souls by wicked Books should wish the eyes of their flesh had been blinde and ears deaf that they could have neither read nor heard of Printed Error and Loosness to their destruction The Devil hath his market and merchants foolish Chapmen are deceived and take the bad ware of darkness for light flesh for spirit O ye simple gulled People of this Nation cheated almost of your Christianity and Civility unless ye will be foolish and proud take the advice of your learned godly Ministers of settled sollid experienced Christians and ask them what Books you should read A few words of counsel I have to you that are jocund merry ones boon Companions if you read this Section I beseech you in the bowels of Jesus Christ as you tender your Salvation and the glory of God spend your time better It will never repent you when you die you have left your covetous passionate Gaming the too frequent delights of the flesh you drench almost drown your souls in for the choosing reading meditating on Books of Mortification Heavenly-mindedness and preparation for Death and Eternity I am sure you cannot deny it now rationally I am most sure your awakened mindes cannot deny it on your death-beds that your diligent reading of Dike of the deceitfulness of the heart Baxters everlasting rest Greenham Bolton Preston Perkins c. and such Books as those were incomparably better to be
of the sweet Creatures maketh a strong Body but niverso a weak minde Bodily delights are like an intoxicating Wine and Sunt in vinum inebriatienis augmentuÌ„ Corruptionis Ex eod c. 58. Nulla est carnis cupiditas quae non hominem inebriat Marlorat Qui honoratur in via in perventione damnabitur quasi per amaena prata in carâ—erem pervenit Gregor in Moral Danda esf opera ne se mundo ingurgitent si volunt ad Christi regnum properare Marlorat the improvements of corruption There is no lust of the flesh that the unwary sinner is not drunk with Its cravings and service unfit for duty as the over-charged Drinker is for his work It was therefore Christs caution Take heed to your selves lest at any time your hearts be over-charged with surfetting and drunkenness and cares of this life and so that day come upon you unawares Luke 21. 34. God hath not given the Creatures to hinder but promote obedience 'T is a sad exchange when the abused Honors of this life shall be swallowed up in the damnation and contempt of the other and the worlds voluptuous wantons pass through the pleasant Meadows of present delights to the stinking howling and smarting Prison of Hell They that would make haste to Christs Kingdom of glory had need be careful lest they cram and surfett their souls with the world Too much of thoughts desires affections to this is sadly punished with nothing in the other Wo to them that are intemperately full here they shall hunger hereafter and their dis-satisfaction will be a part of their Hell Christian liberty and Gospel grace will be no Patrons of Creature excesses 2. When the use of the Creatures is Idolatrous Gods grace is abused Joseph should be great in Aegypt but Pharaoh would be in the Throne above him We may use the creatures but they must not be set in the hearts Throne above God We make that an Idol that hath an equal or higher room in our hearts 'T is a kinde of Idolatry to place happiness in the Creatures Covetousness Est quoddam idololatriae genus foelicitateÌ„ in rebus creatis ponere Granatensis is stiled Idolatry Col. 3. 5. Inordinate sweet worldly loves are heart Idols God never gave the Creatures to be set in his room 'T is his high dishonor when the love of the world swallows up the love of God trust in the Creatures denyeth confidence in the Rock of Ages rejoycing in things of nought obstructs Joys in the things of Eternity The service of the Creature puts by the service of God Blessed for ever A Prince will not bear it that his promoted Creatures should be set above him so neither will the Jealousie of God bear it that the creatures he hath made should be set above him We usually say stand by and remove those things that stand in our light O our little account of God! we say not stand by nor remove from our irregular esteem and affections the things that stand in Gods light If we have not Grace enough to take our hearts off from the dark Eclipses of Gods glory and God intend mercy to us he will either remove them out of his light or imbitter their use Hence Parents and Children Husbands and Wives have been bitter-sweet one to another yea often times more bitter then sweet Lest a constant tenor of undisturbed contentment and delight should tempt and turn Relations into Idols upon this account too riches health and friends have fled away lest the Lords people too prone to adore and admire Creatures into Idols should set them too high The words of Augustine are not more true then sad experience Whatsoever you love that is from God will be justly imbittered to you because Bonum quod amatis ab illo sed amarum erit juste quia injuste amatur deserto illo Aug. Conf. I. 4 Misera anima a te refugit cum quo semper gaudet sequitur mundum cum quo semper dolet Aug. in Medit. it is injustly loved by departure from him They are also a part of his sweet meditation The miserable soul runneth from thee in whose sweet presence it is feasted with joy and followeth the World with which it meets with thorny vexations CHAP. V. Wherein are set down the Cà uses why the Grace of God is turned into wantonness SATAN a malicious enemy of Gods Grace knowing that the abuse thereof is a sin of aggravated and accumulated wickedness of a deep scarlet tincture and the highest affront that can be offered to a gracious God The Mediator and Spirit of Grace hath many pernicious Methods and destructive Wiles to tempt to this hainous sin Though all of them are not in every abuse of Gods Grace yet some of them in some and some of them in others are the causes of this eminent and dishonorable injury to the God of Grace I shall consider them under four Heads Wants Errors Presumptions and Temptations SECT 1. 1. WAnts The failings or omissions of nine things are 1. The omissions of several things are the causes of playing the wantons under Grace the deficient causes of wantonness under Grace 1. Want of knowing the work and abuse of Grace Many have confused notions of Gods grace who are ignorant of the wrongs they do unto it and think they are under the priviledge of grace when they are strangers to and enemies against it Many say that God is gracious and by Gods grace they will amend when they consider not that renewing active grace would put them upon constant conscionable regular and vehement endeavors for reformation when they practice but neither know nor are humbled for the contradictions to grace when they are not soundly convinced that saving Grace teacheth to deny ungodliness and worldly lusts Tit. 2. 11 12. which they out of choice and delight fulfil That it abounds with faith and love 1 Tim. 1. 14. when it never produced these Graces in them that the will of God is their sanctification 1 Thess 4. 3. when they never saw the amiable beauty nor practiced the duties of holyness that grace changeth the heart when they know nothing of the inward mysterious miraculous work of conversion in its Doctrine and experience that grace is an effectual curb to and a cleansing Purgatory of vain and impure thoughts when they know no hurt in the vanity and pollution of them that grace leads the heart daily to the Throne of grace when they are strangers to Prayer in the Holy Ghost and think there is no hurt in its irreligious omission that it is Grace must save them when they know not that a principal part of its salvation is the mortification of lust and reformation of life Ignorance of the wrongs done to grace is a black concealing vail over them which at once hinders the accusing conscience tempts to dreams of innocence imboldens to a carnal indulgence to beloved sins were the eyes of the Doctrinal and
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
He suffers reproach in loose Gospellers His Name is not as a precious ointment but unfavoury His Inflitutions of grace contemned His Government refused the Holynesse and Strictnesse he enjoyneth is questioned disregarded yea positively opposed With infamy we spit upon faith one with our base life we destroy that noble and truly precious name of Christ He is wounded in the house of his of his pretended yea sometimes of his real friends a proof of their old old mans real enmitie against him His Followers and Disciples loose walking is the Devils 〈◊〉 to sharpen and keene the weapons of calumny against him 3. To Christianity The Law of Christ faith Salvian suffers disgrace by uncircumspect Christians when under the Wing of the blessed Gospel cursed are shrouded the Gospel it self is cursed 4. To exact Christians The most untainted professors are blasphemed by the censorious world because of the scandals of some ni Christs Family The Tabernacle is blasphemed Rev. 13. 6. The true children of Zion are villified They are all Hypocrites 5. To loose Christians Their loosenesse is their reproach they foam out their ownshame as Jude speaks v. 13. they manifest their folly 2 Tim. 3. 9. discover their nakednesse Exod. 32. 25. declare their sinne as sadom Isa 3. 9. shew the Plague is on them and warne others to turn from them 2 Tim. 3. 5. By the manifest fruits of the flesh Gal. 5. 19. they doe evidence it that they are not led by the holy but over-ruled by the unclean spirit SECT 8. 8. It is a sinne bringing daily and sensible losse to the soul 8. Abuse of grace daily brings loss to to the soul Look to your selves that we loose not those things which we have wrought but that we recieve a full reward Joh. Ep. 2. ver 8. Carnal spirits under Gospel grace take a course to loose the grace of God Gospel blessings all the means a grace Christ his Spirit Hopes Confidences Joyes Prayers Tears Almso Body Soul Time Heaven all the waies and attainments of Everlasting Mercies Christianity is Fighting but Wantonness under and against the Gospel beats the air doth not pull down but promote sin and Satans Kingdom Christianity is a Race but Si inveniatur in circumciso transgressio Legis perinde habet ad justiam operum circumcisio et praeputium Dickson the Injuries of Gods grace keepes a man short of the Eternal prize he runnes in vain comes short of glory As to the loose Jew his circumcision was lost Christians as if he had never heard of Gods grace We see riotous ill Husbands spend freely on their estates and they vanish as if they had never been Doe we not see in these Grace-abusing daies false Christians riot in Libertinisme and their gracious profession vanishneth as if it had never been Sodom had a fair morning but was consumed with fierieshowers some have had a morning of early shining profession but playing the Wantons in spiritual pride and carelesnesses fierie indignation hath soon punished the pretended glory of their Religion A I have seen beauteous bloossoms that have made a gallant shew soon blasted so there want not instances of fair blossoming Christians soon blasted by corrupt opinions and practises Yea which is sad as travellers have gone half their way but are plundered and slain by High-way cutters and Robbers so some seeming heavenly travellers have gone half their way with Christ but being careless solitary disarmed are soulrobbed and slaughtered by Satans High-way men The erroneous and dissolute and further which is faddest of all as wel-guided ships in their perilous voyage within a little of Harbour either spring a leak or run on sand or rocks and lose their long sayling on the hazardous Main so old seeming Christians that look like Monasons that appeared to be long passengers in this worlds Sea heaven-wards by the leak of some secret unmortified lust let in destruction are swallowed up in the soft sands of a voluptuous life or spit on the Rocks of Despair or Presumption O its sad to be considered and with bitter tears to be bewailed what promising hopes youth-Apostate Christians have lost what soul-shipwracks manhood-Apostate Christians have made what bankrupts as to saving grace old Age-Apostate Christians have been O mournful spectacle that an old Professor that was thought to be almost ripe for heaven should prove a Wind-fall and turn a Libertine a Ranter a Quaker Look to it Christi-ans fear and tremble to be wantons with heavenly Ordinances your Christian Profession your shining Gifts your glorious Attainments your hopes of Heaven Assure your selves your unreformed abuse of grace will prove a sinne that will continually cause you to be on the losing hand for your souls SECT 9. 9. It is a despising sin it despifeth the Spirit of grace in 9. Abuse of grace is a despising of the Spirit of Grace Inaudita non faciunt nos lecta calcamuâ— Light love and holyness Heb. 10. 29. why hast thou despised the Commandement of the Lord 2 Sam. 12. 9. â—n home and a sharp question implying a cutting reproofe of David he sinned against the known Commandement of God and it s called despising The servant that knoweth his Masters pleasure and willingly disobeyeth despiseth this government An inlightned Christian sinneth at an higher rate then an ignorant Heathen Minoris reatus legem noscire quam spernere Salvian Those that fit in the Region and shadow of death do not what they hear not we read the pleasure of God and cast it under our feet in is lesse guilt to be ignorant of then despise the Law informed Rebellion shall have more stripes sinfull ignorance fewer t is rarely considered that when daring Christians abuse the Grace of God they despise the God of Grace What wickedness is this to despise infinite goodness and communicated kindness Should that leads to repentance tempt to carnal indulgence The wonder is not so great that that the damned in hell-torments despite God in his vengeance O stupendious folly and madnesse carnal Gospellers despite God in his Grace SECT 10. 10. It is Revolting Sin The wanton widdow that waxed wanton 10 Abuse of Grace is a revolting sin against Christ left first Faith of Christianity for an Idolattous Husband I Tim. 5. 10 11. When men are evil because God is good they cannot but grow worse and worse I have nonrished and brought up children and they have rebelled against me Isa 1 2. Gods goodnesse was abused to Apostate They are gone backward ver 4. ye will revolt more and more v. 5. Near spiritual union unto and close walking with God keeps the heart in awe but abuse of Gods grace men turn their backs upon him Evil servants at distance from their Masters are wantons and riotous and evil men when they goe away from God Two sad characters of a vile person going a whoring from God and being far from him are put down in the same verse Ps 73. 27. And they are ever
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
of the Spirit is like the Still-born in nature There are the delineaments and proportions of a child in face hands c. but no life of a child and so no growth Where there are the professions and convictions of a Sainâ— only not the life of a Saint there is no growth How dost thou wrong the stock God hath put into thine hand when not improved Thy little increase I will not say speaks thee no Christian it doth a Dwarf in Christianity There is some great fault in nature that living Dwarfs grow not Surely there is some great fault in profession that Christian Dwarfs grow not as others do Gods Talents are not to be hidden in a Napkin He looks to Dominus suae pecuniae quaerit usuram ut intelligamus dominum donrraÌ„ suorum exercitationem postulare bonarum actionum tributum ex iis exigere Ambr. receive his own with Vsury Luke 19. 20. It was the fault God charged upon Sardis The practise and profession of godlynesse in sundry of her members was ready to die Rev. 3. 2. A Christian is a Tradesman his dealing lies in heavenly commodities God intrusts some with a large stock of Knowledge and Memory heavenly Instructions of the Word and Motions of the Spirit Visions of his Love Where he gives he expects much and takes it ill his rich Merchants in a fair estate should trifle anâ— peddle and bring him in a smaller Revenue of glory than meanly gifted but more faithfull Trustees of his Goodnesse Cum augentur dona rationes etiam crescunt donorum Greg. Mag. Will not Merchants blame their Factors if neglecting their gaining opportunities their Estate increase not How may the Lord blame the professed Factors for his name in the world if they prove negligent in heavenly proficiencies SECT 11. 11. 11 Pride and desire of preheminence is an evidence of the abuse of grace EVidence of close abuse of Gods grace is Pride and desire of Preheminence Outward and inward Riches both puff up Charge the rich of the world they be not high minded 1 Tim. 6. 19. Be not high minded Rom. 11. 20. It is the Apostles Dehortation and Caution of the Gentiles excelling the Jews in means of grace It was the Corinthians carnal wantonness their parts were abused to puffing up and vain-glory 1 Cor. 4. 6. 7. The Apostle reproved their windy puffing humour 1 Cor. 5. 2. Precedencie in gifts puffed up one against another Gravissima ironia Dicks This vanity of swelling preheminence the Apostle derided Ye are full and reign as Kings 1 Cor. 4. 8. Your common Indowments have made you happy How poysonous is our nature that envenoms the best things How doth it turn shining Excellencies in gifts and graces into prevailing Temptations to scisme and contempt of inferiour endowments yea to darken the glory of God in a lesser Starre because a greater out-shines it It is the mischief of spiritual Pride it either over-magnifies or vilifies Gods gifts It idolizeth one and debaseth another is an unjust Judge of Gods gifts It saith one Christian hath more than he hath another lesse than he hath Yea this evil comes of it that the bestower of different gifts and graces is abused Whoso mocketh the poor reproacheth his Maker Prov. 17. 5. He that reproacheth the poor Christian in gifts and graces reproacheth his maker such a one he is a poor Preacher though an holy sound one will you hear him such a one prayes poorly hath poor lean braines a silly soul though a precious Saint and so is slighted a no body a common Abuse of God and grace and gracious spirits discovered by high-flown Christians whose fancy runs before their judgement The abasing of some of loâ—er stature than others is an Interpretative abuse of God The Lord rejoyceth in all his works Psal 104. 31. They are all in wisdom Psal 9. 1. He seeth they are very good as they come out of his pure creating hands Gen. 1. 31. And he hath a sweet delightful complacencie in them all But cursed spiritual Pride is all for superlatives and singularities rejoyceth and triumphs in the Arrogantia honoris pedissequa Salvian chiefest works of the Spirit Take heed if when God honoureth thee above others Pride turn not his glory into shame Arrogance saith one is the Lacquey of Honour but Humility the Preservative Hast thou Eminence suspect and tremble at Self-conceit In opere misericordiae facit cordis superbiam pullulare Fulgent ad Probam Ep. 3. Satan knoweth how to make Pride of heart grow out of works of Mercy words of Piety tears of Humility This stinking weed grows out of the best soyl 'T is good to prick this bladder by these thoughts God resists the proud Jam. 4. 6. Sets himself against them like a fierce mighty enemy in battel array He scatters the proud in the imagination of their hearts Luk. 1. 51. Wherein they deal proudly he is above them Exod. 14. 11 They are an abomination to him Prov. 16. 5. Are in the high road to destruction Prov. 16. 18. I have heard it was the confession of a proud Professor yet to seeming a peereless meek one of a very haughty spirit that the Lord suffered him to fall into wofull scandal to the reproach of his name and the Gospel to punish his Pride God gives grace to the Humble In Christ there was a Fulnesse of Grace and Eminence of Humilitie This rare shining grace is the Ornament and will be the Improvement of Grace SECT 12. 12. EVidence of close Abuse of Gods grace is declining Hardship 12. Declining hardship in the practise of Religion is an abuse of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it black and blew in the practise of Religion Christianity is a Warfare Christ the Captain of Salvation Every true Christian is a Souldier by profession 2 Tim. 2. 3. The spiritual as well as the civil Souldier must endure Hardship Paul a great Leader in this heavenly War was a man of sufferings * beat down his body 1 Cor. 9. 27. did bear in his body the marks of the Lord Jesus Gal. 6. 17. Grace inables to indure hardship 'T is the effeminate wantonnesse of corrupt nature if in Christian profession it can have beds of Down full Tables glorious Apparel sweet Pleasures to swim in securities from pain and losses Christ is allowed but when the Doctrine of the Cross and owning the hated truths of the Gospel brings persecution affliction call for Mortification the subtle self-preserving Old man can make a politick retreat out of dirty Lanes into the flowry Meadows and leave the hardship of flesh-curbing self-denying and pleasure-renouncing holy discipline for worldly gain and delights We can think and talk of the grace of â—â— but where is its stout masculine virtue to be found among us It is with much adoe and great regreat to suffer the exercises of Religion to injure us to Master the sensitive appetite in Fasting Watching Cold Hunger The
precious soul should possesse it with little or no shame in Gods presence Here is an affront indeed to Gods grace no wonder if the sense hereof beget this terrible Question in carelesse and too too shamelesse Professors Can I possibly have grace with such an heart Ah miserable wretch I fear I have none I see my soul like a vessel wherein there is no pleasure a stinking sepulcher like a miry sink and though I know it I cannot be ashamed before the Lord. Ah to be sinfull and shameless too that is double misery Ah Christian labour with thine heart to powre out thy sinnes with the sense of holy shame before the Lord. The Sacrament of Circumcission taught the Lesson of holy shame It cut off the foreskin of the flesh uncovered Pars illa corporis quae circumcinditur habet quendem similitudinem cordis est pudenda ob hanc causam Deus nuderi eam jussit ut nos admoneret ne involutum â— pectus haberemus id est ne quod pudendum facinus intra conscientiae secreta velemus Lactant. lib. 4. c. 17. the shameful part to teach as Lactantius thought That the foreskin of the flesh the inward shame of corruption should be uncovered before the Lord. Ah Christians never leave upbraiding and rubbing your shameless hearts till you made them blush Reason away the whoores forehead from your consciences thus What I think I should blush to say and doe before a child before a godly before a wicked man What do I make of God the great God the blessed God the infinitely pure and holy God the observing God the remembring God the avenging God the judging God Shall I set up a child above God a Saint above God a Son of Belial above God Shall I runne the hazard to hear of all my closet soul-wickednesse again before Angels and men Can I endure the blush of the great day and the everlasting contempt of unrepented impudence Will not mine ears tingle to hear this dreadful charge â—oe this is the man that sometimes had a golden tongue and a dirty one at other times that blessed God and cursed with the same mouth Lo this is the man that had an heavenly tongue and an hellish heart no Temple for my Holyness but a stable of filthy lusts that spaâ— on my face while he sought my face that came for mercy for his sinnes not against his sins that either thought me a senslesse stock I discerned not his shamelesnesse or thought me a spirit a living eternal spirit but an impure one like himself or a weak one that could not revenge my dishonours or an unjust one that would not make my threatnings good Such thoughts as these if we have any sense of a Divinitie any love to our own soules may make us ashamed for secret sins As the Lord said to Moses of Miriam if her Father had spit on her face should she not be ashamed Numb 12. 14. So Christian I say to thee if thine impure Lusts do spit on the face of Gods grace and his gospel and vent their poyson upon thine own soul shouldst thou not be ashamed Set the Apostles words home It is a shame to speak of those things which are done in secret Eph. 5. 12. When thou reflectest on the horrid wickednesse that lyes covered under the black Mantle of thy soules secrecie O then think it is a shame to think of them and yet thou must think of them and be ashamed Never leave shaming thy soul till holy shame for secret sin committed prevent and fortifie the soul against commission Shame keeps us from doing many things in the street in the Market let shame keep thee from thousands of inward sinnes that shamelesnesse hath brought forth and nourished SECT 9. 9. EVidence of close Abuse of Gods grace is insensiblenesse of 9 Insensibleness of others miseries is an evidence of abuse of grace others misery Grace is life and life is sensible and sense apprehends its dolorous objects Grace hath bowels of compassion The gracious must put them on Col. 3. 12. It is a wonder to consider how boldly that is called grace that hath no tender bowels 'T is selfish wantonnesse that feels no miseries but at home They were Zions wantons that lived at ease and wallowed in sensual pleasures that were not grieved at the afflictions of Joseph When men either do or may and will not acquaint themselves with the miseries of others sinnes and sorrows and feel them no more than a stone doth the wounds cries and pangs of a dying man care not though others sink or swim may evils keep distance from themselves Call ye this grace Doth the God of grace the God of pitty and compassions cast off his miserable people with such senslessness Is not he to speak after Onera proximi levemus ac portemus ne gravemus the manner of men afflicted in their affliction Isa 63. 9. Is it his command weep with them that weep Rom. 15. 15. Is it not the Law of Christ Bear ye one anothers burdens Galat. 6. 2. increase not one anothers load Was it the practise of Christ who when he saw Many and her kindred weeping for dead Lazarus wept also not onely to shew his Humanity but a President of his holy Sympathy Joh. 11. 33 Was it Pauls practise Who is weak and I am not weak who offended and I burn not 2 Cor. 11. 29. What mean ye to weep and break my heart Acts 21. 13. Implying his Converts tears would draw his Doth the life of Nature abhorre senslessnesse of misery Is one living members pain anothers torture If the foot be prickt the tongue cryes out Did you ever hear such a stupidity and monstrous carriage in the body Natural When the feet are tormented with the Gout the brains for pain are exceedingly afflictive doth the tongue usually rejoyce and sport and the countenance laugh This monster of uncompassionatenesse and strangenesse to bowels of Mercy is too common among Christians How little doe professed Christians mourn and weep under the burden of others sinnes Wants of grace absence of Christ the fiery darts of Satan the wounds of corruption the penury of creature comforts the sicknesses and diseases vexations imprisonments crosses in relations loads of afflictions they labour under Little or no feeling of others evils is a sad sign of little or no grace It hath grieved my heart at what mine eyes have seen what mine eares have heard that my wretched heart hath no more grieved The God of pitty make us more pittifull Want of compassion is a great blemish to Christian profession and Disparagement to Gods grace SECT 10. 10. EVidence of close abuse of Gods grace is un-improvement 10 Un improvement of grace received is an evidence of abuse of grace of grace received Grace is a living new creature and life hath growth A painted child groweth not but a living doth A painted christian groweth not a living doth The Imaginary Birth