1. PREDESTINATING grace is Turned 1. Predeſtinating grace is turned into wantonneſſe. into Wantonneſs. It is a wreſted Concluſion from this glorious principle: God hath choſen me to life; therefore, though I live as I liſt, I ſhall be ſaved: A baſtard inference and practiſe, that this chaſt truth never begat. The Contrary deduction flowes from the grace of Election. As the Elect of God, holy, not looſe, Col. 3. 12. He hath choſen us to ſalvation through ſanctification of the ſpirit, 2. Theſ. 2. 13. through it as a part of our ſalvation, execution of Gods decree, ornament of the ſaving Goſpell, fitnes for eternall life; not through the filthines of fleſh and ſpirit, as if wickedneſs were the way to happines, and God had from Eternity deſigned an everlaſting reſt to the induſtrious ſervices of the Devill. He hath choſen us in him that we ſhould be holy, Epheſ. 1. 4. That Holyneſſe which lay hid in the womb of Gods eternal purpoſe is infallibly brought forth in time, in all veſſels of honour. The Apoſtle inferred Sobriety, Faith, and Hope in the children of Goſpel light, from Gods appointments, not a looſe ſleeping in ſinne: Let us be ſober, &c. For God hath not appointed us to wrath, but to obtain ſalvation by our Lord Jeſus Chriſt, 1 Theſ. 5. 9. God hath not appointed us the Word, nor put us, or ſet or placed us in a ſtate of avenging 〈 in non-Latin alphabet 〉 . wrath, but gracious ſalvation. He puts us in this bleſſed eſtate by predeſtinating, calling, drawing, regenerating, and juſtifying; not by a fearleſſe, careleſſe living, and dying in reigning ſin. Muſculus well taxeth this abuſe: The contempt of Gods Non dicas nihil peri • uli quomodocunque vivam, contemptus gratiae Dei, iram illius graviſſimam reddit. Muſcul. Abſit ut peccem in gratiam et voluntatem dei ac peream, potius accommodabo me gratiae illius, ut ſalver. Geram me ſicut homini convenit non ethnico ſed chriſtiano. Muſcul. Annon ejuſmodi verba dementis. Muſcul. grace incurrs his heaviest wrath. Wherefore ſay not, There is no danger however I live; God hath put me into a ſtate of ſalvation, his poſitive decree is firme, I cannot be damned, I ſhall be ſaved. Rather ſay, Farre be it that I ſhould ſinne againſt Gods gracious purpoſes and periſh; rather I will a commodate my ſelf unto his gracious will, and be ſaved. He hath deſigned me for this, would have me be a Chriſtian: therefore I muſt live the gracious life of a Chriſtian, not the infamous of an Heathen. Ho • irrationall and ungodly is the inference of wickedneſſe from Gods pure purpoſes. If a ſick patient ſhould ſay, under mortall diſeaſes, It matters not what I doe, I will eat, and drink, and doe what I liſt, my Phyſician hath not appointed me to death, but recovery: Would you not think him a mad man, and ſelf-deſtroyer? O impure diſputer againſt the holy purpoſes of God, it will appeare to be thy folly and madneſſe, becauſe God (thou thinkeſt) hath not appointed thee to Hell, but Heaven, to live as a veſſel of wrath, and yet hope to be ſaved, when the direct way to the North leads to the South, ſhalt thou goe to glory in the way of Gods reproach, the contempt of Chriſt, and thine own damnation? Gods gracious promiſes and decrees tune with each other. As he never promiſed, ſo he never purpoſed eternall ſalvation to an unregenerate heart, and a looſe life. His Predeterminations to a bleſſed end, involve ſuitable meanes. As he never intended man ſhould live by poyſon, but by bread, ſo it is abſolutely diſtant from the thoughts of his heart, that a man ſhould live to God and with God for ever, by an indulgence to the fleſh in its luſts and affections, ſenſualities, and Vides nautarū miniſteri is opus fuiſſe, ut divina promiſſio adimpleretur. Granaten. delights. God appointed Paul and his company to eſcape ſhipwracke, but it was by ſwimming on boards and broken peeces of the ſhip. Act. 27. 24. Thus God hath appointed ſome to eſcape the wrath to come, but it is by faith and mortification, getting on the planck of repentance, ſwimming through by the ſtrength of Chriſt, not drowning in the ſea of the world. God appointed Noah to ſalvation from the worlds deluge, but it was by getting into the Arke. A Looſe heart and life is no accommodation to execution of predeſtinating grace, but oppoſition. The eternall, Predeſtinatio Dei multis eſt Cauta ſtandi, nemini cauſa labendi. Aug. de Predeſtinatione Sanctorum. ſaving, diſcriminating Counſels of God, are to many the cauſe of their ſtanding, to no • choſen veſſell the cauſe of their falling. The doctrine of abſolute and free election rightly underſtood, powerfully revealed in the evidences of grace, well uſed, hinders no veſſell of glory but helps him to heaven. They that can without any Scripture warrant, any choiſe worke of the ſpirit, eaſily and preſumptuouſly write their names in the book of life, and as the Iſraelites wantonly played about their golden Idol, ſo in a laſcivious mirth are looſe fleſh-pleaſers, and feaſt their Corruptions, will have a dreadfull demonſtration after death in judgment, and to eternitie, that their names were written in the black book of death, not the white of life. The moſt holy and righteous Judge of the world will never ſay, Come yee bleſſed eternally prepared by a free choiſe to an heavenly kingdome, to thoſe that lived and died in their indulged curſed natures and lives, but to thoſe ſelect happy ones, whoſe hearts were gloriouſly transformed, and converſation really faſhioned after the Goſpell pattern. O the ſad confutation of them that build prophane libertiniſme on this firme and pure foundation, Predeſtinating grace, their pretended intereſt in it and pleaſing conceits of it will vaniſh like a golden dreame: They will not riſe as Elect but reprobate; The Lord will ſay with hotteſt indignation againſt unreformed Carnall Goſpellers, Goe yee curſed workers of iniquitie.

Sect. 2.

2. SParing Grace is turned into Wantonneſſe. It was Gods 2 Sparing grace is turned into wantonneſſe. complaint of the houſe of Iſrael; They deſpiſed my judgements, and walked not in my ſtatutes: nevertheleſſe mine eyes ſpared them from destroying them, notwithſtanding they rebelled againſt me, and walked not in my ſtatutes. Ezek. 20. 16, 17, 21. I have ſpread out my hands all the day long unto a rebellious people. Iſa. 65. 2. God is angry with the wicked every day. Pſal. 7. 11. Sin is an abomination to him. Pſal. 53. 1. He can in Martial Law ſoon arraign, condemne, and execute the ſinner. The ſword is whet, it is drawn, is near the bold Tranſgreſſour, yet it ſtrikes not. Pſal. 7. 12. The how is bent, made ready, Pſal. 7. 13. The arrow is on the ſtring: The divine ſtrong hand of vengeance could every minute draw it up to the head, let fly, pierce ungodly men through and through, ſhoot them into hell, yee God ſpares the ſinner, and this is the unworthy and ungratefull return, he ſpares his ſinne, but forſakes it not. Job 20. 13. Is like the Felon that is ſpared burning and hanging and he grows more inſolent and violent in his old wickedneſſe, like the truantly boy, that is ſpared whipping and he grows malepart, ſaucy, lazy, ſtubborn in his Maſters preſence. The Lord ſpares the Lyar, Swearer, Tipler, Whoremonger, Adulterer, Defrauder, Oppreſſour, that Riots with the bread of deceit. Prov. 20. 17. and the wine of violence. Prov. 4. 17. The ſubtle, yet fooliſh Hypocrite, whoſe craft and wiſdome of the fleſh is to undoe his ſoul; and yet theſe in a frolick dalliance and looſeneſſe of ſpirit, wallow in their old wickedneſſe, and pleaſingly dance over Non dubitamus eſse donum dei, ut quis in ſee ere, aliquandiu toleretur. Pet. Matt. the mouth of Hell. They abuſe that Grace which was never offered to the faln Angels. God ſpared them not (no not a moment) but caſt them down to hell. 2 Pet. 2. 4. Juſtice would ſpare the ſinner not a moment, its free Grace that ſpares. It is an undoubted gift of God that any man in his wickedneſſe is ſpared a minute. How full is the world of daring wantons, that ſinne ſecurely before, and againſt ſparing Grace? The interceeding kindneſſe of the Lord Jeſus is abuſed: Such as are Gods provoking Rebels, who are ſpared under the time and means of Goſpel grace, are beholding to the prevalent pleadings of Jeſus Chriſt, who hath dayly grants of his Father to ſpare carnall Goſpellers, ad put them to the triall, whether they will repent and be fruitfull in obedience. The vine dreſſer pleaded for the unfruitfull vineyard, Let it alone this yeare till I ſhall digg about it and dung it, and if it hear fruit well, and if not then after that thou ſhalt cut it downe, Luke 13. 8, 9. This Vinedreſſer (ſays one) is Ieſus Chriſt the Colonus hic eſt filius Dei Ieſus Chriſtus, quem ſuae vineae ſacerdotem Deus Conſtituit. Fit Chriſti interceſſione quod non ſemper illico excidunt, qui hoc jampeidem ſuis ſceleribus meruerunt. Gualterus in Loc. Son of God, whom he hath Conſtituted the Prieſt of his Vineyard: Were it not for the interceſſion of Chriſt, barren Vineyards, fruiteleſs Churches would ſoon be deſtroyed. Profeſſed Chriſtian Congregations, Private families, would by the axe of death be cut downe as fit fewell for hell fire.

Sect. 3.

3. LOng-ſuffering grace is Turned into Wantonneſs. Becauſe 3. Long ſuffering grace is turned into wantonneſſe. judgment is not executed ſpeedily, therefore the hearts of wicked ones are ſet in them to doe evil, Eccleſ. 8. 11. My Lord delays his comming, and then the evil ſervant is tempted to ſmite his fellow ſervant, and to be drunk, &c. Mat. 24. 28, 29. How often would Chriſt have gathered the Jewes under his ſaving wings as the Hen the Chicken under hers? Mat. 23. 37. But they proudly rejected ſubjection to him, ſalvation from him. God endures with much long ſuffering Veſſels of wrath, and they abuſively and fooliſhly are ſtill fillng up ſin and wrath. Rom. 19. 22. The 〈 in non-Latin alphabet 〉 . i. e. Deus pro ſua lenitate expectabat poenitentiam at que emendationem eorum. Piſcat. gracious long-ſuffering of God waited for the Repentance and Amendment of the diſobedient old world. 1. Pet. 3. 20. and yet the holy wooing Spirit of God, ſpeaking by Noah, ſolliciting and ſtriving in gracious motions to reformation, was rejected. Gen. 6. 3. The whole earth was corrupt and filled with violence. v. 11. I gave Iezabel ſpace to repent of her fornication and ſhe repented not, Rev. 2. 21. As a Creditor gives his Debtor long time to pay his debts, and yet forbearing kindnes is abuſed, by a profuſe laviſhing intemperate life and running more in debt; and as a gracious Kings act of favour, that gives a Condemned Traytor, a long time to ſue out a pardon, is ſlighted and deſpiſed, when he ſpends it in whoring, drinking and gaming; ſo the mercyfull and liberall allowances of large ſeaſons of grace, the Lord grants out to deeply debted and Treaſonable ſinners, are ſignally wronged; when the more mercy forbeares, and God is ſlow to wrath, the more ſin abounds. Ah daring folly! is there not difference between Long ſuffering and Eternall ſuffering? are there not many ſad monuments of divine juſtice? becauſe Patience is laſting, will it be everlaſting? Long accounts are at length ſtated. The longeſt ſummer day of Gods ſufferance will have an end, and goe downe in an endles night of unappeaſed fury. Provoking, ſlight goſpellers are every day haſtning to the period of Gods reprieves. Writts of execution will be opened and ſerved upon incorrigible ſinners, the worſe for mercys warnings, and Judgments delay. The Lord Chriſt his pleading that barren Figg-trees may ſtand a yeere, or yeeres longer, neither Non nequitiae impreborum hominum qui incurabili malitiâ peccant Chriſtus Patronus eſt. Gualther. Deus non perpetuo parcit ſterilibus in ſuavinea arboribus. Gualth. ſpeaks him the Patron of uncurable wickednes, not aſſures their perpetuall ſecurity, they were at length cut down as withered trees, and God will likewiſe cut down withered Profeſſors: God doth not always ſpare barren trees in his vineyard. Thoſe Chriſtians that are the ſhame of Gods Husbandry; The abuſers of Chriſts Interceſſion; The contemners of the Goſpel they boaſt of, that bear the name of Believers, bear up in the repute of Chriſts domeſtick Family, that cumber the ground where they ſtand; uſeleſs to the purpoſes of holineſs and righteouſneſs in the World, as dead, twice dead, at beſt but flouriſhing in the leaves of a worthleſs profeſſion, ſhall at length be pluckt up by the roots, be caſt into hell fire, as the worſt of men; reproachers of God and his Goſpel; deſtroyers of their bodies and ſouls for ever. The Devil the Father of lies, keeps his children faſt bound in the chains of deſtroying lies. Amongſt the reſt this is a main one, and a common damning cheat: Poor deluded ſinners, that have numbred 40, 50 years forbearance in their ſins, at once collect Gods allowance of them and their own Neceſſe eſt ut ipſa prorogatae pietatis tempora quaſi damnationis tempora timeamus. Greg. Mor. l. 17. c. 3. Quanto vita noſtra eſt longier, tantoculpa noſtra fit numeroſior & gravior, &c. Otho. Caſmannus. Innocence, but without Book. After 400 years ſuffering the ſeed of the Amorites to oppreſs Gods Iſrael, Gen. 15. 13. black doomday put a period to their Proſperities and Perſecutions: A long lived Libertine under the days of Grace, hath more reaſon to fear his approaching deſtruction then ſalvation. The Counſel of an ancient is wholſome, well were it if accuſtomed ſlighters of Gods grace would lay it to heart, it would fire them out of their perilous ſecurity: It is neceſſary, ſaid he, that we fear and tremble, leſt the prolonged times of Gods mercy do prove the times of our damnation: It is the lamentation of a ſerious modern Writer: The longer we live, the more numerous is the account, and the more heavy the weight of ſin: Hence when the juſt Judge comes he will turn the indulged times of mercy into an eternity of wrath and penalty.

SECT. 4.

4. THe whole time of Grace is turned into Wantonneſſe; 4. The whole time of grace is turned into wantonneſs. not onely ſparing and long-ſuffering Grace, but all the daies of Grace, even to their late dying periods are alſo abuſed. Backſliding is perpetuall. The moſt under Goſpel times refuſe to return, Ier. 8. 5. The Lord queſtions in his Word, O Ieruſalem, how long ſhall vain thoughts lodge in thee? Jer. 4. 14. Wilt thou not he made clean? when ſhall it once be? c. 13. 27. How long ye ſimple ones will ye love ſimplicity? and the ſcorners delight in their ſcorning? and fools hate knowledge? Prov. 1. 22. How long? The anſwer is not more ſad then true; for ever. Should the looſe perſons of unconverted hearts, and unreformed lives, not bettered under a threeſcore years convincing and awakening Miniſtry, and the frequent woings of the Holy Ghoſt be left to themſelves, ſhould they live an eternity on earth, they would ſtill wrong the grace of God. There is a Countrey phraſe, To while away the time: O how many do while away precious time? moſt do the works of darkneſs, while Goſpel light ſhines round about them, yea in their mindes, they cannot deny, and yet they defame the glory of it. While Chriſt knocks at the doors of their ſouls for entrance, the Divel is bid welcome; while the Spirit crys, Repent, repent, the fleſh wallows in the pollutions of the World; while he paſſionatly ſolicits and perſwades to accept of ſalvation upon ſalvations tearms, the pathes of damnation are ſtill troden in: The hardened houſe of Iſrael will die: While God is tendred as an everlaſting portion, the world is violently purſued; while the pilgrimage delights of the ſpirit, and the Heavenly Countrey Pleaſures of Gods right hand, are held forth to unregenerate mindes: fooliſh ſouls hunt after the pleaſures of ſin, and vaniſhing Creature delights: While precious ſeaſons to ſue out a pardon are granted out for ſins paſt, more Treaſons and Rebellions are heaped up againſt God: while this vaniſhing life is propoſed as a probation for Eternity, lying vanities are skilfully and unceſſantly purſued.

Five things will load this auſe.

1. Time, one of the moſt precious things in the world, is abuſed: 1. Time is abuſed. Nil pretioſius tempore, & heu nil hodie vilius invenitur. Bernard. Nothing, ſays Bernard, is more precious then it, and alaſs nothing now a days is more ſlighted and vilified: It is made the numbring meaſure of unholy and unrighteous motions, but very rarely of heavenly converſation; the thriving opportunity of Satans Kingdom, but rarely (as to the multitude) of Chriſts: The preciouſneſs of time, induſtriouſly heavenly, as well as earthly merchants will tell you: The worth of time an enraging afflicted Conſcience on a death bed will tell you, that breathed out lamentable crys, Call time again, call time again: The excellency Veniet tempus quo vel unam horam ad reſipiſcendum redimere, mirum quantum optabimus. Otho. Caſmannus. of time moſt awakened looſe departing ſouls will tell you, who will abound in fervent wiſhes to admiration, that they might redeem but one hour to repent. The dignity of time, the damned in hell, were they among us, would tell us, That had they a world, they would give it to eſcape their torments they feel and ſhall endure for ever, and to be in a ſtate of Grace, of Salvation. The glory of time, the glorified in heaven would tell us, were they ſuffered to acquaint us with their unſpeakable Joys: Eternity it ſelf will be little enough to bleſs God they have not loſt their time, but obtained ſalvation in the days of Grace. It will raviſh their hearts, when as one phraſeth it, they ſhall think within themſelves, O bleſſed moment of Grace! O happy days of Converſion! O choicely ſpent time in holy mournings O beatum momentum gratiae and obedience! O rarely improved time to be the ſhining witneſſes of God againſt the wicked world! O Heavenlized time in communion with God, that contemned the world! O 2. The poſſibility of eſcaping eternal miſery is abuſed. Quomodo eos pudebit pigebitque, qui videbunt ſe opportuno tempore gratiae impenſo, potuiſſe in vita ſua acerbam illam horribilem & lamentabilem aeternitatem evadere? the wiſe uſe of time, that hath laid up treaſures in Heaven, and fitted eſpouſed ſouls for the joyous eternal imbracements of their heavenly Bridegroom.

2. The poſſibilities of eſcaping eternal miſery and obtaining everlaſting life, are abuſed, when the whole proviſional ſpace of preventing the wrath to come, of preparing for glory, in the fooliſh purſuit of the worlds ſhadows is loſt; when looſe Prodigals of the time of Grace are impoſſibilitated to have a moment more. What ſhame and grief will ſurpriſe them, when they ſhall conſider their ſecure neglect of the Jewel of time, and the force of Eternity; prevailing thoughts (when ſet home on the conſcience) to make the profuſe laviſhers of the golden ſeaſons of Grace, the moſt thrifty Husbands: How ſtinging will this ſad conviction be, if the opportune time of Grace were well managed, they might have eſcaped that bitter, horrible and lamentable Eternity wherein they are plunged, and ſafely arrive to the Port of everlaſting reſt? Theſe things were once poſſible, now they are not. O ſinners fear and tremble, your ſporting with ſin, your indignities and injuries put upon the grace of God, doth exceedingly ſlight and deſpiſe your ſaving poſſibilities! while the mouth of the bottomleſs pit is not ſhut upon you, do no more diſparage, but honor your Goſpel-ſeaſons of Grace; if you crucifie the Son of God, and ſtill deſpiſe the Spirit of Grace, either laugh at, or delay the neceſſary change of your hearts and lives, be aſſured, the next minute after your death, you ſhall ſee a dreadful, fixed, unalterable gulf before your eyes, that as the Saints in glory cannot come to your Hell, ſo it will appear everlaſtingly impoſſible for you to come to their Heaven.

3. The remembrance of loſt time, will be an eternal corroſive 3. The remembrance of loſt time will be a corroſive to tormented conſciences. to the tortured awakned Spirit, and torment the wounded Conſcience like fire; when time-looſers ſhall call to minde, That they had a time to be converted, but now they are hardned; had a ſeaſon to come to Chriſt their ark, but now they are drowned in an eternal fiery lake: They had opportunity to weep heavenly Goſpel-tears, and now they eternally weep helliſh legal tears, under the fear and hate of their angry Judge, and the intollerable ſmart of endleſs avenging Puniſhment: They had leaſure to ſtore up Grace againſt the day of Mercy, but now they ſee throughout the whole neglected time of Grace, they have treaſured up ſin againſt the day of wrath: They had a long while Divine patient woings, authoritative commandings, dreadful threatnings, melting beſeechings to be reconciled to God, and reformed; but now penal Juſtice, and their own Wickedneſs, hath ſealed them up under the power of ſin. In brief, they had a ſweet and fair day of mercy, to finde favor with God through Jeſus Chriſt; but now it is gone down in a tempeſtuous night of endleſs and unappeaſable fury.

4. It will not be the leaſt part of Hells Torments, that hopeleſs, 4. Tormented ſouls have helpleſs, hopeleſs, fruitleſs wiſhes. helpleſs Spirits, ſhall be tortured with fruitleſs wiſhes, that they had not loſt the unvaluable advantages of their ſaving opportunities; When they ſhall mourn, and ſay, How have we hated inſtruction, how have our hearts deſpiſed reproof, and have not obeyed the voice of our teachers, nor inclined our ears to our inſtructers? Prov. 5. 11, 12, 13. Every unprofitable wiſh that the time had been redeemed in this world, will be as a renewed bloody laſh, on exulcerated wounded tender bodies: O unwiſe children of men, that riot in the liberal indulgences to your fleſh, even in the noon-time of cleer Goſpel-light! Take a ſerious view of theſe impertinent and afflictive wiſhes in the other world: O that God would grant one day of Grace more! O that I were to live over my time again, how would I look upon the fleſh diſpleaſing, ſharpeſt ſeverities of repentance, as favors! O that I had kneeled on flints, and wept mine eyes out in ſtrong cries and tears for a pardon! O that I had given my Goods to the poor! O that I had changed the delights of the fleſh, for the pleaſures of the Spirit, that I had been filled with the Spirit, when I was drunk with Wine! Epheſ. 5. 18. O that I had watched over my looſe heart day and night! O that I had faſted and prayed whole days and nights! O that affliction had driven me to Chriſt, that I had rather gone through dirty Lanes to an heavenly Fathers Houſe, than through pleaſant Meadows to a Priſon, and a place of Execution! O that a godly ſorrowing life had ended in joy! Pſal. 126. 5. And that a carnal voluptuous life, had not ended in eternal ſorrows! Jam. 5. 1, 5. Have you ſeen Bankrupts, that from the publiſhed Statutes of Execution, have their Goods ſeized on, and their perſons Impriſoned, wringing their hands, beating their heads, bedewing their cheeks, breaking their hearts, with theſe words? O that I had been a good Husband, that I had hearkned unto my friends, avoided undoing-Company, kept my Shop, improved my time, I had never come to this; but I am undone, I am undone: Have you ſeen a condemned Felon that muſt have no Pſalm of Mercy, ſuddenly ſcreek and roar out in the Aſſiſes, and ſwoon in the torturing fear and aſſurance of death, when the Judge tells him there is no mercy for him; this alſo adding to his woe: O that I had taken the counſel of my dear friends, that I were to live over my youth and man-hood! O that I had not loſt my time of Grace! O that I had kept the Sabbath better! O that I had not rebelled againſt my dear Parents, and deſpiſed good men, and godly Miniſters! Think then what is and will be the woe of loſt ſouls in the other life, racking their Spirits with fruitleſs wiſhes, that they had not laviſhed away the time of Grace.

5. Waſters of the time of Grace, out-ſin the very Devils of 5. Waſters of the time of Grace, out-ſin the very Devils of Hell. Hell: They never had a year, day, or minutes time of repentance and pardon: The next moment of their Tranſgreſſion, was a damning moment to endleſs and remedileſs puniſhment: In this reſpect the Devils will load carnal Goſpellers, playing the wantons with the ſeaſons of Grace, and rejoyce in their ſociety in deſtruction, with this kinde of triumph, Glad we are in your fellowſhip of damnation: Is it juſt we are caſt into Hell? your company with us in torments is more juſt: You have outſinned us, we were never guilty of ſuch an affront to the Grace of God, merits of Chriſt, ſeaſons of Grace as you are: The Son of God aſſumed not our nature, undertook not our redemption, interceded not with his Father to give us ſcores of years ſpace of repentance, ten years, a year, a day, a minute: He took your nature, died for you, pleads you may have the precious ſaving ſeaſons of Grace, your abuſe of the Goſpel, miſ-ſpending the ſpace of repentance, is ſuperlative guilt, of a deeper die then our tranſgreſſion: How ſad a thing is it that looſe Goſpellers, that fill up their time with ſecret or open wickedneſs, or both, ſhould out-ſin the very Devils: O friends! did Chriſt ſpeak it with paſſionate tears, concerning ſelf-undoing Jeruſalem, Hadſt thou known in this thy day the things belonging to thy peace, but now they are hidden from thee, Luke 19. 42. How ought you to weep over your turning the time of Grace into wantonneſs? Ah fooliſh ſinners, that waſte your ineſtimable opportunities of getting Chriſt and Grace, walking exactly, dying to ſin, that you may not eternally die in it, and for it; honoring God in your Generation, obtaining your ſouls Salvation, laying up treaſure in Heaven, preparing for bleſſed Eternity; if you bewail not this in hearty Compunction, bitter Tears; if the ſenſe of being Spend-thrifts of moſt precious time, make you not aſhamed before the Lord, know it, and believe, you ſhall in the next life look over your ungrateful neglects, with unutterable mournings, and eternal tears.

SECT. 5.

5. THe calling inviting offers of Grace are turned into wantonneſs: 5. The calling inviting offers of Grace are turned into wantonneſs. The great things of the Kingdom of Heaven were rendred to the Inhabitants of Chorazin and Bethſaida, and to the Capernaites, but they gave ſtill wanton indulgences to their luſts, repented not, and this in the judgement of our Lord Chriſt, ſhould double their woe, aggravate their rejecting the way of ſalvation, and plunge them deeper in Hell, Luke 10. 15. becauſe Heaven on Goſpel-tearms was offered and refuſed: Be ſure of this, the Kingdom of God is come nigh unto you, ver. 11. As if Chriſt had ſaid, You had ineſtimable gracious proffers, but you have caſt them off to your damnation. The like Grace of the Kingdom of Heaven was held forth to the Jews in Pauls Preaching, but they anſwered it with contradicting and blaſpheming the Goſpel, Acts 13. 45. Thus in too many Congregations in England, where Heaven hath been clearly opened in the ſaving myſteries of ſalvation, which might even raviſh the hearts of humble intelligent and believing hearers, what wanton eyes, geſtures, ears, fancies, hearts, are brought before the publick glorious diſcoveries of the precious methods to be holy and happy to all eternity? with what levity, looſneſs, frothy ſpirits, you have ſeen the ſlaves of carnal voluptuouſneſs, merry wantons, deſigned and reſolved for their pleaſing ſenſualities, come from Stage-plays; without breach of charity, huge members of Goſpel-wantons, have in like manner come from the ſacred, grave trembling Truths of the Goſpel: How ſad is it that thoſe, not onely Law, but Evangelical ſeverities, that ſhould have ſet eminent ſinners on trembling, mourning, weeping, and reſolving to repent, (the beſt applauſe of a Sermon) ſhould have Lachrymae veſtrae applauſus noſter. no better cloſe, then prophane, profuſe gigling and laughing, it may be ſporting at the Miniſter and his Doctrine, ſlighting what they heard, driving it out by idle talk, vain worldly diſcourſes, or ſpeaking of nothing to ſoul advantage, carrying in uncivil and unholy carnal merriments, as if they had been in a Theater, not the Church, and had heard a Stage-Player, and not a Preacher. Do Princes and States well reſent the ſlighting and abuſing of their gracious offers? ſurely the heavenly everlaſting King, nor will, nor can put up the deſpiſings of his gracious invitations, with everlaſting patience and indempnity. It is a matter of Lamentation, that many faithful and painful friends of the Bridegroom have offered Eſpouſals of higheſt profits, pleaſures, preferments in Jeſus Chriſt, to Blackamore, deformed, worthleſs, loveleſs ſouls, and yet they had rather match with Hell then Heaven, rather have the Prince of Darkneſs, than the Lord of Glory to be their head; though there be infinite more drawing incouragements for Eſpouſals with Chriſt, than covenanting with the Devil: Let not the Phraſe ſeem harſh, There is truth in it: Though few, like Witches, reſign themſelves up to Satan by an expreſs contract, yet moſt do by an implicite and interpretative conſent: Is he not the ſpirit that rules in the children of diſobedience? Eph. 2. 2. Is he not called from his deſtructive Soveraign Government in the World, the god of this World? 2 Cor. 4. 4. who hath the Harveſt of Service, when the Lord Jeſus hath but the Gleanings: Is he not called the Ruler of the darkneſs of this World? Epheſ. 6. 12. that Infernal Jaylor, that keeps his numerous Captives in the dark Dungeon of Ignorance and Wickedneſs; yea, Do not his miſerable Subjects love to have it ſo? Jer. 5. 31. O you Inhabitants of England, that own the Chriſtian name, and that from year to year, from one paſſionate woing to another, have ſtill turned your backs upon Angels joys and admirations, the Myſteries and Miracles of Goſpel Salvation; be convinced of your perilous, diſhonorable, looſe refuſals: Are you wont to deal with neceſſitous Temporals, as you do with Spirituals and Eternals? Will not catching preſented worldly advantages and opportunities by the foretop, condemn your ſoul-undoing delays of welcoming Heavenly calls, which hearkned too, will make you, (I ſay not men) in the Worlds Phraſe, but Saints and Angels, fellows in glory to all Eternity? offer a pardon to a condemned perſon, on exceeding hard tearms, and what Felon almoſt will reject it? But the offers of Goſpel Pardons, to ſinners dead in Law, the Covenant of Works, upon ſweet, eaſie, rational, honorable, and profitable tearms, who almoſt will entertain them? Offer Gold and Silver to needy Beggars, when is this propoſal refuſed? But Chriſt, the Pearl of great price, is offered to poor ſinners that have not a dram of Grace, and the Tenth Chriſtian in external profeſſion, that bears much upon Baptiſmal Grace, giveth no demonſtration of acceptance. Let a Phyſitian offer his beſt skill without a ſee to the mortally diſeaſed, with a promiſe alſo to pay for his Phyſick, what patient, unleſſe unſenſible of his danger, and frantick will deſpiſe this kindneſſe? Chriſt, the Almighty Soveraign Phyſitian offers the recovering virtue of his Spirit, Grace, Ordinances, Afflictions, to mortally diſeaſed ſinners, without a fee or reward, yea hath already payd dear for the Phyſick, and its ſucceſſefull application; who then but ſelf-deſtroying, frantick ſinners, ſenſleſſe in a deep Lethargy of carnall ſecurity, had rather periſh in their ſin, than accept of the guiding orders of Chriſts healing? If you ſay this cenſure is over-rigid, pitty he ſhould live that doth not take the gracious invitations of Jeſus Chriſt into his heart. We willingly own his loving calls to grace and glory. It is not ſo ſoon done as ſaid. You may lodge the glorious tenders of the Goſpel in your fancies, underſtandings, memories, yea ſeem to honour them with your lips, and yet your hearts may be very farre from ſubſcribing and ſaying Amen to them; as an Adulterous womans lips may conſent to Mariage Articles, profeſſe and confirme Matrimonial union, when her heart was never Married. Oh Sirs! that have ſhut your hearts againſt the proffers of Grace in many a Chapter, Sermon, motion of the Spirit, me-thinkes your ſpirits ſhould bee aſtoniſhed, and hearts broken, by the ſerious conſideration of ſeven things.

1. You and Sathan your Father are fellow lyars: You put a 1 There is a lye put upon the report of Gods race. great lye upon the report of Gods grace. The Bible lifts it up above the world, and you almoſt ſet it below any pleaſing worldly vanities. It is more precious than Gold and Silver, its merchandize is better than the merchandize of Silver, Prov. 3. 14. ſo 15. v. It is above all things you deſire, and yet you deſire other things above it. Though your tongues would bluſh to ſay, yet the frame of your rebellious, grace-refuſing hearts and lives, really ſpeak it in the notice of the infinitely underſtanding God, the Goſpel is folly, 1 Cor. 1. 23. the power and practice of Religion is a vain thing, Mal. 3. 14. and the Grace of God is not worth the looking after. You live before God, Angels, and Men, as if your tongues ſhould ſay, Solomon was deceived, when he ſo cried up gracious wiſdome. Beauties are the pleaſures of the Senſes, Riches out-worth it, the Honour of the world outſhines it; the glorious applauſe of men out-goes its commendations; the ſhort enjoyment of the fleſh exceeds its eternall treaſures; a ſhort leaſe of this lifes comforts, is better than its eternall Fee-ſimple of delights.

2. You abuſe Gods condeſcenſion in the offer of grace. Was 2 Gods condeſcenſion is abuſed in the offer of Grace. there any need for God to ſtoope to offer you a 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, Heavenlymindedneſſe, 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 them, as the Pues you ſit in, and as walls, and rocks. The deſpiſing of wholſome heavenly inſtructions, no leſſe then the deſpiſing of the Lord Jeſus Luk. 10. 16, is that which makes honeſt godly Miniſters, to ſet down with mourning and tears in their cloſer addreſſes to God, that their hearers will not be converted, ſaved, and have eternal life. Act. 13. 46. and Phil. 3. 8.

6. You will be unexcuſable, when you ſhall ſee the offers 6. Men will be inexcuſable, when they ſee offers of Grace at an everlaſting diſtance from them. and hopes of Grace, at an everlaſting diſtance from you: How will paleneſs ſit on your faces, when you are before a dreadful Bar? what trembling will ſurpriſe your hearts, when conſcience ſhall terribly inform you, that the Lords Meſſengers, in earneſt deſires and longings for your happineſs, in zeal, love, and tears offered you for Chriſts ſake, to embrace the Heavenly Treaſures of the ſaving Covenant, and you would not; or ſoon ſtifled your Convictions, loſt your good reſolutions and affections; you ſecured the world, and that great Idol fleſh pleaſing, but not Eternity; you can eaſily ſlight, it may be jeer the Miniſter, but remember you will be enforced to call to minde his paſſionate woings for Jeſus; and that your blood would be upon you, that you would be your own deſtroyers, if you diſallowed and abhorred Chriſt, if you knew not God, and obeyed not his Goſpel. At ſuch and ſuch times in hearing and reading the Word, in heart-ſearching godly Books, the Spirit of Jeſus held forth before you a Feaſable, Juſtified, Adopted, Sanctified and Glorified Eſtate, and you liked not Chriſts conditions to fit you for and obtain Eternal Glory: How have you abuſed Chriſt and his Goſpel-Miniſtry, when you were told his yoke was eaſie, by Divine Power? Did not you look upon the Preacher, exhorting the duties of Religion, as a propoſer of intolerable and too ſevere tasks? as if the glorious patern of Wiſdom, Righteouſneſs, and Sweetneſs, ſhould tyrannize over men, and bid men be his ſervants to their loſs, and the Devil and the World could make more gainful, honorable and comfortable bargains.

7. You ſhall have no cauſe to blame the pure Juſtice of the 7. There will be no cauſe of blaming Gods Juſtice. angry Lamb, the Judge of the World, if when you ſhall cry Lord, Lord, he be as deaf at your dreadful crys, as you were at his calls; if he know you not to ſave you, when you knew him not to ſerve him: This will juſtifie the direful laſt Sentence, Go ye curſed, and clear your eternal ſtripes from cruelty, when you have wilfully abuſed the infinite love of the Son of God: Grace was offered you, but you would not be healed, nor reformed; you have deſtroyed your ſelves: 'Tis Divine Juſtice that the wickedneſs of the wicked in due penalty ſhould be upon him, Ezek. 18. 20. Wicked Goſpellers, even put fury into a gracious God, and neceſſitate him to gain the reputation of his Holineſs out of their damnation: It becomes the natural Juſtice of his Majeſty, to be the Avenger, who is not the Author of wilful unbelief: The holy One of Iſrael is provoked, Iſa. 1. 4. The holineſs of God is read in the Characters of thoſe Temporal, Spiritual, and Eternal Judgements, which he executes on the impenitent World. Its juſt the heavieſt of puniſhments ſhould be the vindications of Gods Diſhonors by the affronts of his Grace, upon a threefold account.

1. The ungrateful and voluntary high indignities, that vain 1. Vain looſe people put voluntary indignities upon Gods Grace. Suadet, terret, hortatur, excitat, monet, Clem. Alex. Ad Gentes. looſe hearts and lives put upon Gods Grace. Wiſdom hath ſent out her maidens, to invite ſinners to be Saints, Prov. 9. 3, 4. and ſit down at its heavenly Table, v. 5. of all ſufficient, ſatisfying, ſaving proviſions, comes with Perſwaſions, Comminations, Admonitions, to accept the Call, but the looſe gueſts either come not at all, or unprepared, ſurfeit on good food, turn it into ill humors: The offended King of Heaven hath ſent out his Heralds of Arms, to proclaim Peace and Mercy on moſt righteous tearms; but ſtout rebels will not reſign up their hearts to Chriſt, but keep them ſtrongly garriſon'd for Luſt and the Devil; and this is the ſucceſs the Calls of Gods Grace meet withal: Satan and Chriſt knock at the ſoul for entrance: It is opened to Satan, and locked to Chriſt: Shall obſtinate, unprofitable hearers blame God under their everlaſting ſmart, when they have not ſo much deſpiſed their Miniſters as Jeſus Chriſt? Shall looſe unreformed Children, that deſpiſed their godly wooing and warning Parents, cry out of unjuſtice under eternal wrath; when they did not ſo much abuſe their holy Invitations, as Gods? It was his Qui mihi monitus muliebres tui erant. Aug. Conf. l. 2. ſpirit that made by Religious Fathers and Mothers, gracious proffers to gainſaying Children: Conſcience will give in teſtimony on Gods ſide, that he graciouſly called froward, wilful ſinners, that they might be pardoned, not abide under condemnation; they Libertatem pollicetur vos aufugitis in ſervitutem. might be Saints, not remain ſinners; they might be free, not continue Captives; obtain a bleſſing, not lie under the curſe, and be ſaved, in mortifying the deeds of the Body, and not be ruined by cruel mercy and Indulgences to corrupt nature, the worſt of enemies.

2. The bold abuſes of heavenly inviting offers, though God 2. The bold abuſe of heavenly inviting offers. hath complained of this long before in his holy Word, and urged ſuch injurious dealing, as a moſt juſt Apology of his ſevereſt vengeance: I have called, and ye refuſed: I have ſtretched out my hand, and no man regarded, Prov. 1. 4. Therefore when your fear cometh as deſolation, and your deſtruction as a whirl-wind, when diſtreſs and anguiſh cometh upon you, (I will be even with you) you ſhall call upon me, but I will not anſwer; ſeek me, but not finde me, v. 27, 28. All the day long have I ſtretched out mine hand to again-ſaying people, Iſa. 62. 5. Therefore the Lord Chriſt threatned theſe unbelieving Jews, that the Chriſt, and the Grace they rejected, ſhould be offered to better entertainers: He would have a Church among the Gentiles, the Kingdom of God ſhould be taken from them, and given to a nation bringing forth the fruits thereof, Matth. 21. 42, 43. I ſaid you ſhall die in your ſins, for if ye believe not that I am he, ye ſhall die in your ſins, John 8. 24. He that believes not in the Son, ſhall not ſee life, but the wrath of God abides on him, Iohn 3. 36. How juſtly do the Wrongings of Gods grace bring endleſs miſery, when the Lord hath often complained of it before hand in the Scriptures, cautioned us to fear and tremble, leſt we forſake our own mercies, Jonah 2. 8. Threatning this abuſe with eternal death?

3. The Lord hath already acquainted us in his Word, that if 3. A Woe denounced againſt them who make excuſes and refuſe to come. like the gueſts in the Parable, we either finde excuſes not to come and feed on Chriſts heavenly dainties, Luke 14. 18. or we be unprepared, wanton, looſe gueſts, and come not to his Feaſt with the Wedding Garment, (i. e. Faith in Chriſt) with the whole train of Graces, but in the deformed rags and pollutions of our ſins; I ſay, if we be like thoſe that either openly and poſitively reject his offered Grace, or like thoſe wanton abuſers of Gods grace, in the Apoſtle Jude; tread in their ſteps, and die in this Libertiniſm, as a Woe is denounced unto them, Jude Ep. v. 11. under condemnation, v. 4. to whom is reſerved the blackneſs of darkneſs for ever, v. 13. So if we be fellow-wanton Goſpellers with them, we ſhall follow them in their everlaſting miſery. He is deſervedly hanged that ſeeth a Felon die before, and yet greedily purſues his wicked courſes. We are told Sodomites, Apoſtate Angels, Abuſers of Goſpel-grace, are already in Hell: If the examples of their torments make us not to abhor and eſchew their ſinnes, divine juſtice wrongs us not in our everlaſting deſtruction, whom ſhould ſelf-deſtroyers blame but themſelues? I have been the longer in this Section, becauſe of the mighty importance of the matter, the common, wofull, lamentable, damnable refuſall of Goſpel gracious calls, and invitations to everlaſting happineſſe, unchriſtianly, prophanely, diſhonourably abuſed.

SECT. 6.

6. THe means of Grace is turned into Wantonneſſe. This ſad 6. The means of Grace is turned into wantonneſſe. experience I ſhall give out in three things; ſhewing When the means of grace are abuſed; The evil of that abuſe; and What means of grace are abuſed.

1. When are the means of grace abuſed? They are ſo, 1. when they are ſet higher than they are. Means are made Mediators, ſet in the room of Chriſt, when an equall, yea a ſuperiour confidence is put in Inſtrumental inſtitutions. The hand and the courage of the Warriour is diſparaged, when the Sword is ſet up above him, and there be more confidence in a dead inſtrument than in a living agent. The Word, the Sword of the Spirit, is dead and ſucceſſeleſſe out of the ſtrong and living hand of the Spirit. It is a double and common wrong, both to the means of grace, and to Chriſt, when Chriſt is not eyed, ſought to, admired, truſted in by the means: The error not onely of ignorant, prophane Chriſtians, that truſt in a bare Baptiſm, and a following of their Church to ſave them; but moſt real Chriſtians, ſome whereof more admire their Preachers than Jeſus Chriſt; more look after an impotent man with all the glory of his gifts, than the power, and the tranſcendently eminent endowments of the Lord Jeſus. The Apoſtle Paul taught a better leſſon, who although he planted and watered Churches, with miraculous ſucceſſe, owned his own nothingneſs, 2 Cor. 12. 11. abhorred the thoughts of ſelf-ſufficiency, 2 Cor. 3. 5. was jealous of robbing Chriſt of his glory, gave him the honour of his grace and power, that he was uſed as the exalted and bleſſed inſtrument to convert multitudes of ſinners, and ſave their ſoules. Rom. 15. 18, 19. 2 When meās of grace are ſet lower then they are

2. When they are ſet lower than they are. Then they are ſo when they are accounted as uſeleſſe needleſſe things, as if heaven could be got without them, grace might be had and kept, though the means diſuſed. Nothing is more clear than that in ordinary diſpenſation (extraordinaries not being our rule) God hath confined grace and ſalvation to the uſe of means. Knowledge, Joh. 17. 3. The Goſpel preached, Rom. 1. 13. Baptiſm, 1 Pet. 3. 21. Prayer, Ro. 10. 13. The education of godly family guides, Gen. 18. 19. Excommunications, 1 Cor. 5. 5. The holy counſels and examples of Husbands and Wives one to another, 1 Cor. 7. 16. The means of grace to the reproach of the God of grace, are exceedingly undervalued, when the ſottiſh and conceited generation, that live without Ordinances, hold there is no dependance at all on holyneſſe and eternal happineſſe upon Gods inſtituted means. They are alſo ſet lower than they are, when encumbred, with Martha, about needleſſe things, in the brood of earthly cares and employments, neglect their attendances on heavenly means, and make their affaires below excuſes (as too many doe, to the diſhonour of their regenerate part, juſt as ſtudious worldlings) to put by heavenly exerciſes in the Worſhip of God.

3. When they are contradicted, and blaſphemed, as Paul's 3 Whē means of Grace are contradicted and blaſphemed. preaching was by the Jews, true Prayer by the Spirit, by unſpiritual, graceleſſe Atheiſts, that revile godly care of holy houſhold guides, to keep their children and ſervants in the knowledge, fear, and love of God, whoſe pious endeavours to ſave the ſoules of their families, condemning their wicked neighbours irreligion, is the occaſion, but not the cauſe, of their blaſpheming their Prayers, ſinging of Pſalmes, ſtrict keeping of the Sabboth, and week dayes, holy and righteous converſation; when the holy and heavenly inſtitutions of the Lord Jeſus are the markes at which ſonnes and daughters of Belial ſhoot the arrows of their bitter words, the meanes of grace are eminently abuſed.

4. When they are judged, and reſted in as the onely evidences of grace. The more ignorant, carnall, morall, hypocriticall 4 Whē means are judged & reſted in as the only evidences of Grace. ſort of Chriſtians have no better arguments that they are in the ſtate of grace than this, they have the means of grace. It is an irrational concluſion, A patient hath good phyſick, therefore he ſhall recover; a dunce hath good books, and a good tutor, therefore he will be a ſcholar; a great Army is well furniſhed for war, therefore it ſhall overcome: The battel is not to the ſtrong, Eccleſ. 9. 11. As unſcripturall an inference it is, The means of grace are enjoyed, therefore the grace of the means is obtained. Capernaum was lifted up to heaven in means, and yet caſt to hell. Mat. 11. 23. Ordinances doe not confer grace, as fire doth heat, by their natural vertue; but as the Lord Chriſt healed the ſick by ſupernaturall. Grace is not in the means as cauſes, but by them as inſtruments. Should many men have no uſe of the means to plead for their ſpirituall eſtate, there would be nothing to ſpeak them really Chriſtian, but they would be left as naked heathens. It is not the having, but the ſaving uſing of means that will ſtand by us.

5. When they are made ſhelters of ſin, as dens are for Lyons, 5 Whē means are made a ſhelter of ſin. cloaths are for bodies. The Sacrifices and Temple were not to be a Sanctuary of Murder, Adultery, Falſe ſwearing, Idolatry. Jer. 7. 9, 10. Nor were the Phariſees to make long prayers, to cloak the devouring of widdows houſes, Luk. 20. 47. The Harlots beginning with Gods ſervices were poor fig leaves to cover her uncleanneſſe. Prov. 7. 14. Prayers in the morning, and evening, cold and barren, cannot palliate the licentious wickedneſſe that is between them. They may now quiet and ſtop the mouth of Conſcience, they cannot in the other world. It is the high diſhonour of the meanes of grace, when they are but names, not powers; when in attendances on them, there is but the colour, not the heat of Chriſtianity. A painted, gilded Chriſtian abuſeth the Ordinances, when he is dead under them hath no life, nor heat by them; he borrows from them a Sheeps-skin, when he is but a goat; when it is ſeen that heavenly meanes mend not helliſh hearts and lives, the ſeeming is Saint-like, but the converſation Devilliſh. This undoes two ſoules at once; The ſin ſhrowding pretender to Religion, and the prophane blaſphemer of the means of Grace. Both of them periſh as mock-gods; the one becauſe hee hath hypocritically uſed the meanes; the other, becauſe he hath blaſphemouſly railed at the means.

6. When they are uſed in vain; when there is no health by 6 When the meanes are uſed in vain. Gods phyſick, no converſion and reformation by Gods Word. In the courſe of the Miniſtry there is cunning and labouring in vain. The heavenly frequent fiegers of the Ordinances are raiſed from the Devils garriſons re infecta, Sathans ſtrong holds are kept undemoliſhed. 2 Cor. The reall kingdome of Sathan is in the appearing kingdom of Chriſt. Under Goſpel-ordinances men are worſe and worſe; this is a prophane diſparagement to the Ordinances of Chriſt; an unpleaſing ſpectacle to the holy God and his Angels, the Spirits grief, aggravation of ſin, and treaſuring up of wrath.

7. When they are totally neglected. Not onely one, but all 7 When the meanes are totally neglected. the means of life and ſalvation are careleſly ſlighted, unworthily vilified, as if God, Chriſt, the Spirit, Grace, Heaven, Hell, were not worth the thinking of, ſuch contempt is caſt on the golden ciſterns of Grace. There are too many who proclaime their oppoſition to the God of Heaven, and the method of ſalvation, who are ſo far from the power, that they abhorre the very form of godlyneſſe, ſo little care for ſervice to Chriſt, that they deteſt the badges of his government. Theſe conſtantly prophane the Sabboth, are never found on their knees ſeeking God; hear no Sermons from year to year; care not for Sacraments; have no good family education; are hardened by their afflictions; deride holy examples; theſe are in Sathans full poſſeſſion, take the liberty of the times to be ignorant, and as to the Ordinances of Chriſt, quiet and reſolved Libertines. Be you intreated, that have ſeen the power, and beauty, and glory of God in his Sanctuary, and that have had the waters of life running into your thirſty ſoules through the precious pipes of divine Ordinances, that really value them above the world, ſtir up thoſe compaſſionate bowels, that the divine nature hath begotten in you, and if your counſels to Chriſtianize theſe Heathens will not prevaile, pray and weep them into poſſibilities of ſalvation, by attendance on the means of grace.

Secondly: The Evil of abuſing the means of Grace, laid to heart, might be ſome remedy to ſin.

1. This is a wrong to God that appointed them. Man cannot bear the violation of his houſhold orders, and will God bear it? if ſo the Laws of his family ſhould be contemned.

2. They wrong the Spirit that acts in them, either by turning their backs upon him, when he uſually affords his preſence in Gods wayes, or by reſiſting his gracious impulſes, his ſweet whiſpers, his terrible repreſentations of an accurſed loſt ſinner out of Chriſt, Acts 7. 51. Either they will not hear his inſpeakings, or diſregard them, both deſpiſe the Spirit of Grace.

3. They pleaſe the Devil, who hath either way graceleſſe ſoules in his poſſeſſion, either by not uſing the means at all, or in vain. Such abuſers of ſaving means, are an unpleaſing ſpectacle to the holy Angels, enemies to God, grieve the Spirit, and are the Devils triumph. Conſider,

Thirdly: What are thoſe means of grace that are turned into wantonneſſe? They are,

1. The holy Scriptures. In them alone eternal life is to be 1 The holy Scriptures are turned into Wantonneſs. found, Joh. 5. 39. They are ſtiled, the word of Grace. Act. 20. 32. Their abuſe is in their diſuſe, when either they that may have Bibles, have none, or if they have them, they ſuffer them to contract duſt on their ſhelves, laying them by as uſeleſs, are ſeldome, or never read; or in their ill uſe when they are read, without reverence, diligence, obſervance, or any reſolves, or good deſires and affections to follow the teachings of the Spirit without underſtanding, eſteem, remembrance, laying up, and laying out theſe heavenly treaſures in righteouſneſſe and holyneſſe. Again, in their ill uſe, when they are wreſted to errours, hereſies, looſeneſs, covetouſneſs, unrighteouſneſs. When Scripture is urged againſt Scripture, and the inſpirations of the Holy Ghoſt are urged againſt themſelves. Such ſcripture deprayers are their own deſtroyers. 2 Pet. 3. 16. 2 The Miniſtry of the Goſpel is, when the Call, Perſon, and Meſſages of Miniſters are abuſed.

2. The Miniſtry of the Goſpel is an abuſed means, when both their perſon, calls and meſſages are uniuſtly deſpiſed, are accounted as offſcouring, are diſenabled from doing good to ſcoffing and malicious perſons, who either will not hear them, or with ſcornfull prejudices, amounting to no leſſe wickedneſs, in interpretation, than deſpiſing the Lord Jeſus, and calling upon inſolent contemners irremedileſs wrath. 3 Sermons are means abuſed Vacuitatem timoris Dei & 〈 in non-Latin alphabet 〉 ſequitur nauſea verbi divini, contemptus lacrarum concionum. Qurt ſunt qui ſacras conciones abſque ſecaritatis ſoporc attente, intelligenter & fructuoſe audjunt? Ah quam faſtidioſe etiam optimae conciones capiuntur?

3. Sermons are abuſed means; and they never are ſo, but when they are the ſad fruits and products of hearts void of Gods fear, and without repentance. No wonder if the divine word be loathed, and holy Sermons be contemned, when fearleſs, ſhameleſs, and faithleſs hearts have ſlight thoughts of them, and care little for them, as if they were but ſcare-crows for children, very fables, when ſound, heavenly meſſages are either not heard at all, or not attentively, not reverently, not underſtandingly, not wiſely, not fervently, not frequently, not perſeveringly, not fruitfully, not reſigningly, giving up the judgement to be captivated to the obedience of faith, the heart and life to the power of godlyneſs, but are heard with a contrary corrupt frame of heart, then is a means of grace abuſed.

4. Sacraments are abuſed means, when the ſupernatural grace 4 Sacraments are meanes abuſed. they ſignifie is not ſought for, regarded, nor obtained. Their holy, eternall obligations to ſound faith and heavenly converſation, who conſiders? As the Jews prophaned their Sacraments, looſe Chriſtians doe theirs. Thoſe reſted on the Circumciſion of the fleſh, and the outward Paſſeover; Jews without, and not within, wicked in hearts and lives. Theſe reſt on Baptiſmal Water, Bread and Wine in the Lords Supper, Christians without, and not within, unconverted, unſanctified in hearts and lives. Theſe doe prophane offered Sacramental grace, utterly voyd of Sacramental graces and lives. Theſe by their own confeſſions, are dedicated and devoted to Jeſus Chriſt, to forſake the fleſh, the devill, the pomp and vanities of this wicked world, and they doe nothing leſs. Theſe by taking the Bread and Wine, the lively repreſentations of the ſhed blood, and broken body of Jeſus Chriſt, are ſuppoſed, and obliged to have grace, and grow in it; but they neither have the beeing, nor growth of grace; prophanely take the bread of the Lord, with unbeleeving, impenitent hearts, but not the bread the Lord, with faith, repentance, Panem Domini, non panem Dominum. Auguſt. and other graces. It will not be the leaſt aggravation of Chriſtians wantonnizing with the grace of God. The wicked abuſe of the Sacraments, will prove them undeniable Libertines. What affinity is there between the cleanſing water of Baptiſme, and Baptized perſons, wallowing in the filthineſs of fleſh and ſpirit, lying and delighting, like ſwine, in the mire, in the pollutions of the world? What agreement is there between a pretended feeding on the pure immortal food, Jeſus Chriſt, and feeding on Satans proviſions, the delicious luſts, and ſweet pleaſures of ſin? Is not this to turn the Table of the Lord into the Table of Devils, an holy into a prophane feaſt; as if the holy Supper were inſtituted to pamper and quicken, not ſtarve and mortifie corruption? How epidemicall and ſpreading is this abuſe? They are the words of an holy, affectionate Writer: Introſpicite in omnes Chriſtini orbis partes, & non negabitis paſſim apud mulios ſolutarem uſum Sacramentorum frigore. Otho Caſmannus. Look into all the parts of the Chriſtian world, and you will not deny many Chriſtians are remiſs and cold concerning the ſaving uſe of the Sacraments: Be they uſed or abuſed, there is rarely enquiring after their efficacy, or contempt; what good is got by them, or what defaming contradictions and wrongs there are againſt them?

5. Good Books are abuſed means: By them their holy Authors, 5. Good Books are means abuſed. though dead, ſpeak to the living: We have in them the laſting Monuments of pious Labors, the breathings of the Spirits, the experiences of Satans Wiles and Methods, the goings of God in his Sanctuary, the ſhewing forth of his Power and Glory in his living Temples, well-digeſted, and heavenly directions, to walk holily, ſafely, joyfully in the way to Heaven, frequent and paſſionate woings to receive the Lord Jeſus Chriſt in ſpiritual Eſpouſals; The neceſſity and excellency of Regeneration, and the iſſue of it, the new Creature; The unbottoming and diſcovery of the hearts deceits; kinde and affectionate warnings, in time, to get out of the ſtate of ſin and damnation, and be delivered from the wrath to come; yea further, ſerious heart-aking and wounding diſcourſes of the woful Eternity of Hells Torments, for the looſe and ungodly World; and raviſhing Diſcoveries of the bleſſed Eternity of Heavens Joys, for exact and Religious perſons, with much more that may be ſaid of the drawing excellencies of holy Writings of old and the preſent age: Now what is the uſe, indeed abuſe of theſe glorious gifts of the Spirits; the Births not onely of underſtanding Brains, but holy Hearts; the waſters of Blood and Spirits precious time and labor in the Lords Workmen? Are not theſe things the ſad teſtimonies of their diſhonor? ſome never read Ʋtiles 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 read, then wanton Play-Books, Romances, debauching Amorous Writings: If you will not believe me now, whether you will or no you ſhall in the other World: Read, O read what will fit you for Heaven; for your ſouls ſake, do not by reading vain, frothy, written delight, and read your ſelves into Hell.

6. Prayer is an abuſed means, when this holy piece of Divine 6. Prayer is a means abuſed. Worſhip, the moſt ſweet and frequent way of converſe with God about Heavenly affairs, is totally neglected: When men come unto God without any ſerious thoughts of his Reverend Majeſty, ruſhing to the Throne of Grace, as to a Theater, a Market, a merry Meeting: When there are attempts of drawing nigh before infinite Purity, with impure hearts and unclean hands, after hot purſuit of the World, and fervency in the ſervice of carnal Luſts, there is bold approach unto Gods preſence, as if God would regard their Prayers, who regard iniquity in their hearts: When Supplicants do not ſo much pray, as complement; in good earneſt, not Petition God, but mock him, declaiming againſt the ſins they love, unwilling to part with the Luſts they chide, that God ſhould take them at their words: One would think that hears zealous arraignment, and ſevere condemnings of ſome ſins in Prayer, would think the hatred of them were implacable, and the forſaking of them would be everlaſting, when at the ſame time there is a ſtrong habitual league with them; yea after many hard words, a ſecuring of them, living and delighting in them: Theſe, and many more affronts, are put upon this Heavenly means of Grace, Prayer.

7. Education is an abuſed means: When lewd children and 7. Education is an abuſed means. ſervants are not taken with the holy Counſels, and exemplary Piety of their godly Guides; Some either expreſly hate inſtruction and correction, or do but diſſemble holineſs, who while they are in ſtrict Families, eternally conform to Holy Orders, like the Fiſh Polipus, that can turn it ſelf into the colour of the Rock; but when out of the Parents Wing, and the Maſters Government, are no more the children and ſervants they were, than a Player is a King when he is off the Stage, or an Ape in mans apparrel, is a man when undreſſed: How will houſhold Governors, warnings and chaſtizings, prayers and tears, ſweeteſt wooings, and drawing promiſes to rebellious children, and graceleſs ſervants, that they may minde the marchleſs intereſt of Gods glory, and their own ſalvation, riſe up in judgement againſt them in the accounting Day, when it will appear, exacteſt educations have been abuſed.

8. Scriptural convictions are an abuſed means: There are 8. Scriptural convictions are abuſed means. not a few that know their duties and their ſins: It is as clear as noon-light, that their intemperancies, incontinences, unrighteous dealings, oathes, lies, neglect of Prayer, are ſins: From a rouzing Sermon they can go home with ſmitten hearts, grant that Sermon-Truths have been arrows directed to the breaſt of their dead corruption, and in vaniſhing fits, and moods of appearing goods, promiſe to leave their drunken company, oathes, lies, and worldlineſs, yea, weep over their confeſſed wickedneſs; but after theſe ſuddain moods and pangs of piety are vaniſhed, the convinced ſinner is as jovial, drunken, falſe in his dealing, mad on his reprieved, not mortified Luſts, his ſleeping, not dead corruptions, as if his ſins had never ſtared him in the conſcience, and been repreſented to him, as that which unforſaken would ruine him: Theſe do the works of darkneſs by Goſpel-light, go without miraculous converſion, and exact repentance, with open eyes to Hell: and knowing their Maſters will, but doing it not, ſhall be beaten with ſharper Eternal ſtripes, then ignorant Heathens, and blinde vulgar Papiſts. O inlightned Chriſtians, bleſs God for your light, but fear and tremble, leſt the wickedneſs of looſe hearts and ungodly converſation, be greatned by your clear informations: They who by the knowledge of the Lord and Savior Jeſus Chriſt, have eſcaped the pollutions of the world, and are (out of choice and delight) again intangled in them: It had been better they had never known the way of righteouſneſs, then after they have known it, to turn from the holy Commandment delivered unto them, 2 Pet. 2. 20, 21.

9. Afflictions are an abuſed means: They ought to be the diſcipline 9. Afflictions are abuſed meanes. of vertue, the purgatory of corruption, Iſa. 27. 9. the teachers of neglected holy duties, Pſal. 94. 12. The reducers of fooliſh wandring ſinners into their wits and way, Luke 15. 17. Wearers from the worlds ſweet dugs, 2 Cor. 4. 16, 17. Strikers of holy awe of the Divine preſence, in daring ſpirits, 1 Sam. 6. 20. Snuffers of the candle of well inſtructed reaſon, that it may give a clearer light to the inferior faculties, Job 33. 16, 19. Monitors, not to commit Vexatio dat intellectum, Mercerus. over again the old ſins, John 5. 15. Abaſers of proud ſpirits, Job 33. 17, 19. Converters of departed ſouls, Pſalm 119. 67. Inſtrumental Saviours of loſt ſinners, 2 Chron. 33. 12, 13. When the Lords rods are ſpent in vain: Theſe Heavenly ends of afflictions are not attained, but hearts as hard as an anvile, take no gracious impreſſions of Gods blows: In Gods afflicting Furnace, there is no golden refinings of Grace, no purging the droſs of corruption: The ill humors of camal luſts and affections, and looſe manners under his Phyſick are more incurable; unbettered afflicted ones will not be purged, but revolt more and more: Then afflictions, the means of Grace, are abuſed.

SECT. 7.

7. THe examples of Grace are turned into wantonneſs: They 7. Examples of Grace are turned into wantonneſſe. are then well uſed, when from a right eſtimate of them, admiration of Gods goodneſs in them, Thankfulneſs for them, Phil. 1. 3. Zeal to follow them, Heb. 6. 12. ſhaming and blaming our ſelves for our unlikeneſs to them, 1 Cor. 15. 14. Daily indeavoring to write after their fair, holy and heavenly Copies, Heb. 12. 1. Delighting in them above all perſons of the World, Pſalm 16. 3. chooſing of them to be our choice companions and boſom-friends, Pſal. 119. 63. reſenting them as ſhining Lights in the World, Phil. 2. 15. to clear our way to the Heavenly Countrey: Thus to improve the beſt of patterns, that reflect and hold forth the glory of God in the World, the fruits of the direct beams of infuſed holineſs, and to be won to Chriſt, 1 Pet. 3. 1. and quickned to the power of Religion, by others exemplary Piety, Charity, Innocence and Juſtice, is to uſe well examples of Grace: But now when men and women regard not the moſt ſhining Lights, ſleep, and play the wantons before them, and with them, make them their may-game, their ſport, the Theam of their prophane jeſts and ſcurrilous wits, in their Houſes, Ale-benches, Taverns, the Road: When David was the Drunkards ſong, Pſalm 69. 12. the ſcorn of many, deſpiſed of Michal, 2 Sam. 6. 16. When hypocritical mockers at Feaſts make the heirs of glory their ſcoffing Table-talk; when the Upright are called Hypocrites: Righteous dealers are voted unjuſt, or for one piece of unequal dealing, are ever condemned ſo: When the glorifiers of God before men, out of conſcience of duty, becauſe under a command, are thought vain-glorious: When exact walkers, fearful of ſin, dare not run with others into exceſs of riot, nor give allowances, fond and liberal, to their fawning luſts, ſhall be called over-righteous, deemed needleſs preciſians, making too much ado in the Church of God; as if men could be too godly, when the higheſt meaſures of holy ſtrictneſs are exceedingly ſhort of the rule and the life of Chriſt; as if too much care, conſcience, and pains, according to requiries of Scripture, either could be, is, or ever was, in any Believer in the World; as if when the word ſays, real Saints are to give all diligence, in the exerciſe of all Graces, 2 Pet. 1. 5. &c. To work out their ſalvation with fear and trembling. Phil. 2. To make through work of it, to redeem the time, to be followers of Chriſt, they could be too diligent and ſtrict, by the warrant of theſe and other Scriptures, to aſſure and promote their eternal Salvation: Every ſerious dying-Saint, thinks he hath done too little for the honor of God and his Goſpel, for his own ſoul and others: Every glorified Saint ſeeth his maſſy glory doth exceedingly outweigh his moſt diligent ſervices and patient ſufferings: The abuſe of holy examples is too general an injury to God and his choice ſervants: The gracious, the graceleſs are both guilty. 1. The gracious, low ſpirited Chriſtians, whoſe light is in a dark lanthorn, that ſhine forth to outward view little or nothing of the glory and power of Religion: O ye Chriſtians of the lower form, look to thoſe that have out-learned you in Chriſts School, continue not ſtill in your weak Graces and ſtrong Corruptions! ſee you not ſome of your fellow-Converts are very Heavenly? Let this correct your earthineſs: Are ſome meek? let this ſhame and cure your paſſions; Have they liberal hearts and hands? let this open your ſhut bowels and purſes; Can they forgive great wrongs? let this blame and mend you that can hardly paſs by little; Dare they not ſpeak idely and frothily, guarding the doors of their lips? Let this urge you to repentance, who ſpeak not onely idly, but wickedly, uttering ſuch corrupt communication, that ſlanders by muſt needs conclude foul hearts, when tongues are ſo foul; Do they grow under the means of Grace? Let their proficiency ſpur you to better progreſſes by holy Ordinances: Do they practice Religion where they are moſt, in their own Families? Let your ſinful Houſhold omiſſion of holy Duties, or but cold formal performances; your domeſtick diſorders be reformed. Laſtly, Do they live in the power of godlineſs? let this warn your too powerleſs profeſſion, that you labor more for the power. 2. The graceleſs are guilty of abuſing the grace of God, in the examples of Grace: How will this load your guilt at the great day, that as you have wronged the Goſpel of Grace, ſo you have gracious Goſpellers? you look on them as the vile off-ſcouring of the World, 1 Cor. 4. 13. of whom the world is not worthy, Heb. 11. 38. Can proudly judge them ſometimes baſe perſons, for their deſpiſed, though honorable Divine nature, and their loathed holineſs, herein like to the Heathens of old, who made the practice of Chriſtianity, and the Chriſtians owning the Chriſtian name their crime: Though you caſt contempt on veſſels of honor, whom you debaſe, God eſteems: It is no flattering, but Scripture Language: The Scripture ſtiles them Precious, Iſa. 43. 4. Jewels, Mal. 3. 17. Honorable, Iſa. 43. 4. Noble, Acts 17. 11. Kings, Rev. 1. 6. Princes in all Lands, Pſal. 45. 16. that have the happineſs to enjoy them: If they be as dirt in your eyes, they are as gold in Gods: Be intreated to take a meaſure by the golden line of the Sanctuary; whoſe examples are moſt Scriptural, ſafe to the intereſt of immortal ſouls, thoſe you contemn, or thoſe you follow: Though with a ſupercilious from, you diſdain to follow their ſober, chaſte, heavenly, pious, mortified, penitential, reformed lives: Truth will make your awakned mindes, when you die, wiſh you had traced their holy ſteps, and when you would at the great day be glad to follow them in glory, this for ever will ſhut the door of hope and happineſs, you never followed them in Grace: It is in vain with Balaam to wiſh the death of the righteous, and with vulgar, dead, imaginary Believers, to hope for the glory of the righteous, when there is not with upright Saints, living the life of the Righteous: Holy and happy ſhould you be that follow the huge multitudes that troop to hell in the broad way of pleaſing evil examples; if converting Grace did powerfully whiſper in your Spirit, and draw you back to the narrow way of life: Here you ſhould meet with a thin, but bleſſed company. Fellow, O follow them, who through Faith and unwearied patience in well-doing, have their race anſwered with an eternall prize; and them alſo, who after their holy courſe is finiſhed, ſhall inherit the promiſes. It will never grieve you, if once you return from your mad errours and courſes, to your ſober ſpiritual witts, that you have changed undoing for ſaving preſidents, that you have left your ſoul-ruining good-fellowſhip, for communion with Saints, Angels, the Mediator of the Covenant, and with the bleſſed Trinitie for all Eternitie. Have any of you ridden about life and death, and with exceeding grief loſt both your time and way? have you rejoyced to meet with an unerring gride, that hath not onely brought you out from your wandrings, but ſet you in your way, yea rode before you as a courteous faithfull guide? The like joy, yea greater you will find, if after you have ſtrayed like loſt travellers, God ſet before you leaders, and you have the wiſdome and grace to follow in the erring and dangerous wilderneſs of this world, your holy guides to the heavenly Canaan.

SECT. 8.

8. REconciling Grace is turned into Wantonneſs. As in the 8 Reconciling grace is turned into Wantonneſs. former Section the choice Preſidents of Grace, ſo in this, and the following particulars, the choice priviledges of Grace will appear to be abuſed.

God was in Chriſt reconciling the world unto himſelf, 2 Cor. 5. 10. When we were enemies we were reconciled to God by the death of his Son. Rom. 5. 10. The propitiatory atoning ſacrifice of Chriſts death, in putting away Gods deſtructive wrath is rich grace. Even this is injured. Reconciliation with God ſtands, in many, with agreement with Satan, what in them lies peace with God and ſin kiſſe each other, as if a league with heaven and hell could ſtand together. Seditious perſons reconciled to their Prince, abuſe his goodneſs, when at the ſame time they are Traiterous friends with his enemies, hold intelligence with them, doe homage to them, are ruled by them, and propagate their dominions, are the picture of thoſe wanton Traitors that abuſe Gods Reconciling grace. That grace of God whereby he is reconciled to the ſinner, and the ſinner to him, begets an univerſall peace with all his laws and methods of holyneſse, and war with ſinne. At what time friendſhip is commenced between God and the ſoul, war is waged and maintained againſt ſin. Reconciliation and Alteration go together: Turning away his wrath from the ſinner, and turning of the heart of the ſinner are undevided. What pleaſeth a pacified God, pleaſeth the ſons of peace: When the face of God ſhines in ſmiles of peace, the Laws of God are favours, no offences; priviledges, no burdens; ſweet delights, no unpleaſing tasks; the liberty, not priſon of really pacified beleevers: Great peace have they which love thy Law, and nothing ſhall offend them, Pſal. 119. 165. The Romans that had peace with God, ſtood in this Goſpel-grace, engaged to be holy, not allowed to be Libertines. The exerciſes of graces, not allowances to luſts, were the fruit of this heavenly reconcilement. Rom. 5. 10, 11, &c. It is a choice bleſſing purchaſed by Chriſts death. Rom. 5. They are bleſſed who are reconciled by him, and not offended in him, Mat. 11. 6. But they that refuſe the Laws of his government, had never yet the joy of atonement, though they pleaſingly vote themſelves the friends of God, they will be made to their own ſmart to know, it is one thing to bee reconciled when enemies, it is another thing to be reconciled and abide enemies: No enemies to the Laws of Chriſt, and Goſpel-holineſs were ever actually reconciled; they are yet under wrath that are under the reign of ſin. Let them conſider it that take up, keep and uſe armes of Hoſtilitie againſt the God of peace. Thoughts of reconcilement may be pleaſing, they will be a vaniſhing dream: Divine Pacification is in order to Communion. Libertines cannot walk with God, and ſee his ſmiles, that turn back upon God, and hate his Laws.

SECT. 9.

ADopting Grace is turned into Wantonneſs. I have nouriſhed 9 Adopting grace is turned into wantonneſs. and brought up children, and they have rebelled againſt me. Iſa. 1. 2. Ah ſeed of evill doers, children that are corrupters, v. 4. A ſon honoreth his father: If I be a father, where is mine honour? Mal. 1. 6. As Jacobs Sonnes, Simeon and Levi's wickedneſs made him ſtink. Gen. 34. 30. Eli's wanton ſons were his reproach, ſo Gods Adopting grace is wronged by his profeſſed children to his diſhonour. As when a Beggar is an adopted ſonne, and is ſaucy, ſcornfull, ſtout in his fathers preſence, this differencing grace is turned to wantonneſs; ſo when a beggarly ſinner in external Adoption, is admitted into Gods family, his looſe, unmannerly carriage in his Fathers preſence, puts an affront upon Adopting grace. To the Iſraelites appertained the Adoption. Rom. 9. 4. They owned the promotion. God is our Father. Joh. 8. 41. But the high abuſe of this preferment in Heathenizing, like Sodom and Gomorrah. Iſa. 1. 10. wronging the Stewards of Gods ſelect family, the holy Prophets. Act. 7. 52. deſpiſing the orders of his government. Jer. 13. 9, 10. Idolatrizing with the Gentiles. Pſ. 106. 35. Their a Impudence, b Ʋniverſality, and c Incorrigibleneſſe of ſinne, a Jer. 6. 15. b Jer. 6. 28. c Jer. 2. 30. turned their external adoption into exprobation. Their profeſſed owning of God their Father in an externall covenant of Grace, with unchild-like rebellions, did aggravate their abominations. Their want on luſts ſpoyled their Adoption: God was in Title, the Devil in reallity their father. Joh. 8. 44. His Luſts, but not the divine Laws of Jeſus Chriſt ruled over them. Too much a kin are diſſolute Chriſtians to the Jews, diſhonourers of adopting grace. The looſer, the ſtricter ſort of Chriſtians.

1. The Looſer. With what boldneſſe, confidence, yea impudence doe many ſay, Our Father, who have nothing leſſe than the diſpoſitions and affections of children? as if God could own Satans image for his living pictures, and perpetuall eſtrangements, diſaffections, enmities, yea reproaches could have any reconcilement with the heavenly dignity of Adoption. God that hath taught men to pray, hath bid no man to lye, and to ſay hee is their Father in Chriſt, when they are unchriſtian in heart and life. I confeſſe the worſt of men may wiſh they had reall intereſt in Adopting grace. But under the Fatherhood of Satan, to claim ſpiritual Sonſhip, is ſo to call God Father, as Judas called Chriſt Maſter, Luk. 14. 45. a mockery, but not a truth. How rare is it for the prophane pretended children of God, in good earneſt to charge groſſe hypocriſie on their profeſſion, and thus to quaere; Can theſe oathes, drunken, unclean, unrighteous, voluptuous lives bear any fair conſiſtency with Adopting grace? Am I not an impure offspring of Hell, though I pretend to an heavenly progeny? Will theſe thoughts, words, and actions ſpeak Gods children? Theſe ſerious reflexions are very rare. 〈1 page duplicate〉 〈1 page duplicate〉 The notorious ſeed of the Serpent will complement and write themſelves in their deceitfull hearts Gods children. Many of them have been, the reſt will be blotted out of this bleſſed roll. Ah bold intruder! ere long, in this life, or the next, thy Conſcience wil tel thee, Heaven holds no ſuch children, as wil live as they liſt, reject the paternal government of God, evidently darken the glory of God in the world, and yet call him father.

2. The ſtricter ſort of Chriſtians too much follow the diſſolute Jew, in blemiſhing the glory of divine Adoption, and theſe are of two ſorts. Such as really, ſuch as are opinionatively godly, are indeed children, and that ſeem to be ſo.

1. Chriſtians of ſtrict profeſſion, that are indeed children. What doe you for your fathers name? Doe not even you, that ſhall hear theſe ſweet words from the mouth of your Judge and Saviour, Come ye bleſſed of my Father, hinder his renown in the world? Are not you Key-cold, Hard-hearted, of diſ-ingenuous unchild-like ſpirits, when you ſee the dreadfull teſtimonies of his diſhonour? Doe not you, who in the next world ſhall lift up his name, and make his praiſe glorious, caſt down his name, and make it infamous? Your undutifulneſs to your dear Father is too much, that your too looſe hearts diſhonour him, and inward wickedneſſe provokes his abſence; but is it not enough in irreverence and diſobedience within doors to wrong your childhood? will you dare to diſhonour him, and your ſelves in the publick ſtreet of common notices? Againſt the precious fame of your Father, how are your tongues heated with a fiery ſatan, and the flames of ungoverned paſſion, to abound in tranſgreſſion before malicious obſervers, glad of your halting? How unwarily doe you publiſh your over-eager, yea it may be in ſome things, injurious chaſes after the worlds gainfull prizes? Why diſcover you the nakedneſs of your diſ-love and hardneſs to forgive a ſaint or ſinner? Why doth your voluptuouſneſs, too much declare you yet live not above the world? Why are you ſilly chapmen to take off the braid wares of corrupt errours? Have no opininions taught you looſeneſs? Why doe you not ſhew you are Chriſtians to purpoſe, in doing illuſtrious ſingular things; that the neighbours that ſtudy your lives, and are ſtrangers to your inward Faith and Love may ſay, Theſe are children of God indeed, would I were in their condition? It is not the language but the power of your Profeſſion that will draw hearts after it. How have you defaced your Adoption, when your ſinfull omiſſions of convincing duties, and breakings forth of corruption, ſharpen the edge of bitter language, and tempt to theſe words of reproach; O theſe are the children of God (in ſcorn) denying you the honour, becauſe you have denyed God the glory, and your ſelves the credit of your Adoption. Let this lord your hearts for your unwatchful and diſhonourable converſation, and call for future caution: Your publick ſinnes make your Father hear ill in the world.

2. Chriſtians of ſtrict profeſſion, that have onely childrens name, not nature, artificial, not ſupernaturally natural, not lively in externall exerciſes of Religion, that put over impious deſigns and practiſes, the too good cover of a pious name, that are adorned, painted Sepulchers, unclean within; that make not Religion the great expedient for bleſſed eternity, but a fair net Quidam probitate fictac viam ſibi ad potentiā muniunt. Lact. de vero cult. l. 6. c. 6. to catch the world in: That in your zealous devotions, more hot in the mouth than heart, call God frequently your Father, and make it the pleaſing Prologue and uſher of many of your Petitions, Confeſſions, and Thankſgivings, and yet have no filiall affections of love, and feare, ſhame and ſorrow, no pleaſure in pleaſing him, no real godly ſorrow for his diſhonour: That betray the weakneſſe of your painted piety, having no real fervencie of heart for the intereſt of Gods name, but your own concernments: That betray the whole body of your Religion is a dead carkaſs, without the life and ſoul of it, the quickning Spirit: No wonder if you ſtink, when the ill ſavour of your loathed pollutions, intemperance, incontinence, unrighteouſneſſe, unnaturall ſins betray the power of Religion was but feigned, never feared in the heart, that could never diſperſe inward, nor outward beloved, and delighted in imperious ſins. O you that are ſtrict in the exerciſes of piety, and do but feign, not really affect and purſue Chriſtianity, Gods moſt heavy, and ſmarting blows will be at you, without great repentance, and ſingular reforming ſinceritie: Doe no longer mock God nor men: Hypocriſie at length ends in Apoſtaſie: The feigned friends of Chriſt are real enemies. O let not Religion, holy Religion be wickedly blaſphemed, nor be your play and game, but your ſerious buſineſſe in good earneſt; and know when you dye, as well may you expect a painted fire ſhould warm you, as a painted Religion comfort your ſelf-accuſed, and tempted departing ſoules. Before I cloſe this point, I muſt warn the looſe and ſcoffing generation that poſſibly may read this page, to forbear their triumph: Some may ſay, The Author hath hit the mark, and ecchoes with our thoughts; we are glad he hath payd the Hypocrites; out upon theſe Preciſians, they are all Hypocrites. And are you glad indeed; Where is your charity? That would not rejoice in iniquity, 1 Cor. 13. 6. What if your merry ſarcaſmes, and ſatyricall invectives againſt the Hypocrites, be an arrow juſtly ſhot againſt your ſelves? Did you never read, there are hypocritical mockers in feaſts? Pſal. 35. 16. The ſevere cenſurers of Hypocriſie had need be upright. Are not you eminently groſly guilty of the crime you cry down? If you will not believe it, it is eaſie to prove it, deny it if you can: Do not you profeſs ſalvation only by Jeſus Chriſt? Do not you know, except you be born again, you cannot enter into the kingdom of heaven? Joh. 3. 5. Is it not plain Scripture, He that is in Chriſt is a new creature, 2 Cor. 5. 17. They that are Chriſts have crucified the fleſh with the affections and luſts? Gal. 5. 24. Are you not commanded to redeem the time? Epheſ. 5. 16. Are not livers in pleaſures dead to God while they live? 1 Tim. 5. 6. Muſt not he that abides in Chriſt, walk as he walked? 1 Joh. 2. 5. Now I beſeech you that throw the dreadfull charge of Hypocriſie, and it may be truly againſt ſome perſons, and yet care not though through the ſides of Hypocrites yee wound the generation of Gods children, are not you groſs Hypocrites your ſelves? You profeſs Chriſtianity, credit Goſpelrevelation, call Chriſt your Saviour, dare not ſay you will not be ruled by his Laws, expect ſalvation by him, own his Ordinances, and if asked the queſtion, before a Sacrament, or on a ſick bed, by Miniſters that pleaſe you, will you follow the rules of the Goſpel to fit you for heaven? My charitie perſwades me you would ſay yea, God forbid but I ſhould be ruled by Jeſus Chriſt. It is very eaſie then to conclude from your own conceſſions you are Profeſſors, now what is Hypocriſie but a conſtant contradiction to the profeſſion of the power of godlineſſe; Is not yours ſuch? Be not angry with this home-ſpeaking to your boſomes, your conſciences, if you repent not, will ſpeak a thouſand times more after death than a few pages. Can your ſtudious, and ordinary giving up your ſelves to the luſts, pomps, and vanities of the world, be interpreted a devoting, or reſignment of your perſons up to Jeſus Chriſt? Are you born of the Spirit that ſhew no ſcripture proofs of your high heavenly birth, the life of the Spirit, the graces of the Spirit, the leading of the Spirit, that are not acquainted with the breathings of the Spirit at the throne of grace, who never made your families houſes of prayer? Are you indeed new creatures? Is it poſſible that the old oathes, drunkenneſſe, uncleanneſſe, ſlighting, and contemning the Word of God, laughing at thoſe truths you hear, that ſhould ſet you a trembling, loathing of religious exerciſes, living in the old affections and converſation, ſhould prove you were new creatures? Can you beleeve Chriſt in you hath crucified the fleſh with its affections, and luſts, which you pamper and keep alive? Doe you redeem precious time, all which ſhould you live an hundred years, abating the neceſſary and moderate attendances on the things of this life, would call for all time in the numerous ſervices of Religion, conqueſts of Temptations, ſubjection to the Goſpel, and preparation for Eternity? Will you call your covetous, coſtly, paſſionate gaming in the afternoon till night, yea ſometimes from night till morning, redeeming the time? Is your ſleeping till nine or ten a clock on the Lords day, time Redemption? Is your earthy, frothy, unedifying diſcourſes one with another, when you are commanded to provoke one another to love and good works. Heb. 10. 28. To ſpeak what may miniſter grace and ſoul advantage to the hearer. Eph. 4. 29. Time improvements? Are your tyring attendances an hour or two on Gods Worſhip time advantages? Are your many hours attendances on your fleſh-pleaſing ſenſualities, the ſhorteſt and ſweeteſt hours, the reall profit of time? I beſeech you in good earneſt, ſtudy how Chriſt walked, and then judge your ſelves, whether your debauched looſe lives, ſtrangers, yea enemies to the ſtrict waies of Chriſtianitie, will prove you walk like Chriſt; what remains then, but if your eies be open, the fruit of this arraignment of you, before the word of truth, will be real conviction you are groſs hypocrites your ſelves. I ſay not this delighting to diſcover the nakedneſſe of your deceits, but if Gods grace help, to reform them. It is true, there are that make ſtrict profeſſion, are hypocrites, but wil this help you when God ſeeth, and your ſelves know your palpable hypocriſies? As drunkenneſſe condemns drunkenneſſe, treaſon treaſon, uncleanneſs uncleanneſs, covetouſneſſe covetouſneſſe, paſſion paſſion, ſo too Clodius accuſat maechos, Catilina Cethegum. Juven. often hypocriſie hypocriſie. How is the Devill pleaſed to ſee fellow ſinners peal and deeply charge one another, who without infinite mercy, are fellow travellers to hell; and will have no pleaſure in accuſing each other there? O you that are the looſer ſort of Chriſtians, deal not with the ſtricter, who abuſe their eminent religious appearances, as Diogenes did with Plato, Calco faſtum Platonis, Majore faſtu. comming into his adorned and ſtately room, he trampled on his braverie; being asked the reaſon of this incivilitie, the Cynick anſwered, I trample on Plato's pride: Yea (ſaith Plato) with greater pride. Do you ſee and comment on the errors and ſcandals of ſtrict profeſſion? Take heed you doe not trample on their hypocriſie with greater hypocriſie. I ſhall finiſh this digreſſion, with an humble and hearty admonition to larger, and ſtricter profeſſors, to fear and tremble, leſt they live and die under the dominion and damnation of hypocriſie. Ah Chriſtians, who are too Eagle-ey'd in diſcerning each others hypocriſies, and are too guilty of this ſad retaliation, to charge one another with bitter words, but are too Mole-like in ſeeing your own diſſimulation; ſtudy both I beſeech you, your own boſom Arch-juglers, your own deceitfull luſts: Let your chiefeſt anger Me me adſum qui feci, in me convertite ferrum. Virgil. and revenge be againſt the craft and willneſſe of your own corruption; Be willing, O be willing that the word of the Spirit ſhould ſlay your own. See you of looſe, and you of ſtrict profeſſion one anothers hypocriſies, O turn your declamations into lamentations, your ſharp charges into praiers, your ſcoffs into teares for one another; and you that need bowels of compaſſions, and a mantle of charitie, to put over, not to blaze Veniam damus petimuſ que viciſſim. one anothers hypocriſies, return piety and tenderneſſe of ſpirit to your fello • deceivers; I mean not ſoul-ruining flatterie, but regular Goſpel-charitie.

To return to the abuſe of Adopting grace. Whoſoever they are, as there are but few that are guiltleſſe, very few but diſhonour the glory and dignitie of their Adoption, I could wiſh that it might be laid to heart, three things may be ſeriouſly conſidered.

1. The naturall reſpects, reverence, lively affections, and zeal that children bear to their parents, • ho • onow the guidance of that engraven Law God hath put into the •• spirits. The force of this conſideration is this: Is it not an high diſhonour to the Father of ſpirits, that the Parents of the fleſh ſhould have moſt regard? It is ſtoried of a dumb ſonne, who ſeeing his fathers life endangered, in mightie zeal burſt open the long ſhut doors 〈 in non-Latin alphabet 〉 . Herodotus. of ſilence, and ſaid, O kill not the man. Doe we not ſee the name of our heavenly father, we call ſo, endangered, his Goſpel in perill to be loſt by common contempts and barrenneſſe, our own ſoule; endammag'd, and yet we are not delivered from a dumb devill, we want hearts and words to ſpeak for our Father, to cry mightily to him that his glory may not be ſo obſcured, his Goſpel may be preſerved, our ſoules may be ſanctified and eternally ſaved? Where are our ſuſpitions leſt we darken his name by our diſ-ingenuous unchild-like carriages? I am afraid, ſaid the ſon of Declus, leſt when I am made Emperour I forget my Vereor, inquit Decii filius, ne ſi fiam Imperator, dediſcam eſſe fictus. Valerius Max. 1. 5. ſelf to be a ſon. • re we as zealous in our eaſe, proſperities, ſweet creature injoyments, Leſt fulneſs rempt to forgetfulneſs, leſt we ſhould be leſſe reverent and obedient children, when our Tables are moſt delicious, and beds ſofreſt? Doth the light of nature ſay, Parents can never be recompenced? Doth the Scripture bid children to requite their parents. 1 Tim. 5. 4. which endeavour they may, fully accompliſh they cannot? What ſhame is Parentibus nunquam redditur aquale. it when we are infinitely more indebted to our heavenly father, then our earthly progenitors, that we ſhould return him irreverence, daily diſhonours; but be very rare and cold, and weary of religious, loyal, and filial returns? We reverence (ſaith the Apoſtle) the correcting fathers of our fleſh, ſhall we not much rather be in ſub • ection to the father of ſpirits and lives? Heb. 12. 9. There 〈 in non-Latin alphabet 〉 . is a much rather for an honourable deportment, under the heavenly than earthly adoption: But the fathers of the fleſh have a large harveſt of reſpect and ſervice, our heavenly Father hath ſ •• rce the gle • nings of duty. Would Chryſoſtome have children Tanquam verna genitoribus euis ſervito. Chryſoſtom. ſerve the carefull and zealous inſtruments of their worldly beeing, with as cloſe a conſtraint and duty of love, as ſlaves do their maſters from ſervile fear? How do we abuſe our high, holy, and heavenly relation of children, when neither out of fear of his hot diſpleaſure, nor love of his drawing goodneſs, we doe to God faithful ſervice?

2. It is an eminent piece of moſt abominable ingratitude to abuſe beſt friends, dear parents; vengeance would not ſuffer Abſolom to live, that roſe up againſt his Fathers Crown and life; and they who would not obey their Parents (a ſad monument of divine wrath) have obeyed the Hangman. Hath God borne ſo ſevere teſtimony againſt the diſhonours of fleſhly parents, will he not revenge our unthankfulneſſe, who profeſſe him our heavenly Father, live every moment by his protections and proviſions; ſpend upon his creatures, his bounty, his care, his patience, yea hope to be with him in heaven, and yet riot, grow unruly and inſolent with his goodneſs, wax wanton like well fed heifers in fat paſtures, refuſe his ſweet Goſpel yoak, deafen our ears to our fathers call; kick at the tender bowels of his love, not onely reject, but ſome of us jeer at the orders of his family diſcipline? Can we think that the zeal of God, that hath burnt hot in dreadfull examples againſt the abuſe of Parental rights, will not break out in dreadfull flames againſt all of us very mock-gods, that complement God our Father, and take it for granted, we are his children (as indeed we are in externall Baptiſmal Covenant) when it will be found, as the degenerated ſeed of Abraham, were ranked with Sodom and Gomorrah in wickedneſſe, ſo without exceeding practical repentance, we ſhall be found no better, caſting off our Fathers holy government, than very heathens, yea worſe than they, by how much the more we have put the cover of an heavenly adoption over helliſh rebellions.

3. In the great day God will ſtrictly examine all thoſe that 3 In the great day God will examine Profeſſors. paſſed for the members of his family. Admiſſion unto his houſhold, and calling him Father, will not ſecure from the wrongs of this heavenly relation. It is impoſſible now infallibly to diſcern between the ſpurious adulterate iſſue of the ſerpents ſeed, and the new-born reall children of the moſt high God; but at the great day, when the thoughts of all hearts ſhall be opened, and the lives of all Profeſſors, ſtricter or larger ſhall be examined, Quomodo Chriſtus filios regni appellat, qui nibil minus erant quam Abrahae filii? quamvis ex Dei eccleſia vere non eſsent, quia tamen in eccleſia locum occupabant, hunc ipſis titulum concedit, Marlorat, in loc. then (which is a dreadfull place) The children of the Kingdom ſhall be caſt out. Mat. 8. 12. Thoſe that had a name without the heavenly nature, diſpoſitions, affections, and converſations of Children that have blotted their Fathers name, with inward filthineſs, and outward pollutions of the World, that have clearly proved Gods Houſe hath been haunted with unclean Spirits, that have owned God in title, the Devil in reallity their Father, that have as many times mockt God, as they have called him their Father in Chriſt: Then ſhall theſe, not Children of God, but Rebels; not the Image of Chriſt, but Satan; not the exalters, but debaſers of Gods name, be ſet on their proper ſide among the children of the Divel, and publikely before God, his holy Angels, his real Saints and Children, be everlaſtingly diſowned from being reputed and rewarded as his Children, and be baniſhed from his bleſſed and comfortable preſence, to the Devil their Father, to keep company with all the Apoſtate Angels, and the Serpents ſeed, whether Pagan, abuſing the light of nature, or Chriſtian, the glorious Goſpel of Grace: O conſider this, all you that are called Chriſtians, that either are more open and groſs, or cloſe prophaners of your Fathers Name, Fear and tremble ſtill to abuſe it, leſt as the degenerate Children of the Kingdom, ye be caſt out: Then all thin fig-leaves, and external pretenſions, you are Gods Children, will vaniſh from you as darkneſs before the Sun, and flee away as chaff before the wind: It will be found, that Profeſſion of Chriſtianity is eaſie, but a ſuitable diſpoſition and converſation to it is hard and rare; Lord, Lord, will not alter the purpoſes of that angry, natural Juſtice, that will take vengeance on the diſhonors offered to adopting Grace.

SECT. 10.

10. FReeing Grace is turned into wantonneſs: The ſweet 10. Freeing Grace is turned into wantonneſs. name of liberty, but not rightly ſtated and underſtood, hath been one of Satans ſnares, and is ſtill to undoe precious ſouls: We are bid to ſtand faſt in that liberty wherewith Chriſt hath made us free, Gal. 5. 1. but not in the liberty that Satan, the luſts of men, the ſpirit of error, carnal Intereſts and Policy makes us free: Jeſus Chriſt never died to give the Devil a free trade: Goſpel-Grace hath glorious freedom, from the curſe of the Law, • al. 3. 13. the guilt of ſin, the wrath to come, 1 Theſſ. 1. 10. Theſe are purchaſed liberties by the blood of Chriſt, and are all abuſed by licentious ſpirits, who turn Chriſtian liberty into un-Chriſtian Libertiniſm: They are free from the curſe of the Law, as they believe, but are curſed Children, 2 Pet. 2. 14. have unmortified curſed Corruptions, do accurſed things, and lead accurſed lives; ſo their freedom from the guilt of ſin, is abuſed to wallowing in the filth of ſin; and their fancied liberty from the wrath to come, is to enjoy the preſent pleaſures of ſin, and by treaſuring up of ſin, to treaſure up wrath againſt the day of wrath, Rom. 2. 5. Too many ſleeps on this ſweet pillow, pleaſing indempnity, freedom from hell, and abuſe this liberty, by a ſecure walking in the way to hell: How 2 Pet. 2. 19. is liberty miſtaken? It is a freedom from ſin, not in ſin; It is putting the old man in chains, not allowing him enlargement; It is abſolute denying of unlawful things, yea limitation and omiſſion of lawful: It is a free ſervice of God, not a ſervile freedom of luſt; It is confined to Scripture rule, not left looſe to a ſelfiſh arbitrary will; It is full of humility, fear and trembling, not audacious, adventuring on any thing: It muſt write after the copy of Heavens liberty, which is to do the will of God, not the fleſh: Holy Angels are free, but it is to duty, not rebellion. A wonder it is, that under Goſpel-light, Chriſtian liberty is made ſo broad a cover, as almoſt to hide any thing: How many come in here for their ſhare? laviſh Gaming, that throws away that in an hour, which would feed and cloath ſeveral poor Families for many years; ſpotted, yea painted faces, ſhroud themſelves under lawful liberty: Exceſſive gluttonous Feaſts, have their freedom too: A Cup too much, that tempts to many more, is made bold with, though it load the ſtomach and brains to ſtaggering, vomit, laying reaſon aſleep, miſ-ſpending time and money: Covetous getting and keeping Eſtates, hath its patronage from Scripture liberty: Parents muſt lay up for their Children, 2 Cor. 12. 14. It is Infidel-like not to provide for them, when under this pretence the numerous Texts of Scripture, concerning giving to the poor, are made of none effect: Every abſurd and ſottiſh opinion in Religion, among the ſides of needleſs and offenſive diviſions pleads Chriſtian liberty; yea which is ſad, horrid, not onely unchriſtian, but uncivil and unnatural practices have the ſame refuge: O when that arch Libertine the Devil ſhall once gull men, that his helliſh ſuggeſtions have the leave and liking of Chriſt and his Spirit, wickedneſs will be boundleſs: It is ſad to think how ſlily and ſucceſsfully the Devil hath made prodigious Errors and practices paſſ • ble, as in former times, ſo in the preſent age: O you that are falſly ſo called free men and women, know whom the Son makes free, they are free indeed: You do but dream of true freedom, who are the ſlaves Non unius hominis, ſed quod gravius eſt, lot dominorum quot vitiorum ſervi, Aug. l. 4. de Civ. Dei. not of one man, but of as many Lords as luſts: Who will believe he is free, who goeth ratling up and down in chains, with his keeper by him? Alaſs! carnal Libertines conceive they are free, when they go up and down in chains of accuſtomed ſins, and have their Keeper with them, yea in them, (i. e.) the Prince of this wicked world.

How not onely unreaſonable, but unchriſtian, hath been the practice of looſe, not Chriſtian Reformation: Satan can ruine by extreams: Some Proteſtants in Germany, that did well in leaving Antichriſt, did ill too in Apoſtacy from Chriſt: It was the complaint of Mencelius: O ſad and ſhameful diſgrace! After the power of the holy Goſpel had ſet enthralled Conſciences at liberty O de decus, toſtquam per ſanctum Evangelium, a Papae tyrannide & poteſtate libertas. Volunt homines eſſe liberi, nec d quequam prohiberi, quo minus arbitratu ſuo vivant. Joan. Mencelius, l. de Paſtore. from the power and tyranny of the Pope, men would be free from all bonds, nor ſuffer any to hinder their licentious lives. Are not theſe ſad extreams the practice of theſe times? After many amongſt us are freed from humane Conſcience-yoaks, they complained of, have they not alſo thrown off the Government of Chriſt by his Word and Spirit, and do as much boggle at Divine, as humane impoſitions? as if the pure and ſtrict Laws of Chriſt were equally intolerable with the erring Laws of men. Surely Chriſtian liberty puts an univerſal confinement upon corruption, forbids every proud, wanton, erring Judgement; is prone and free to paſs a ſentence upon, & crucifie carnal Luſts and Affections; dares not adventure on a vain thought and idle word, much leſs monſtrous opinions, and courſes of old and preſent times. Some men ſo fearfully manage their Goſpel liberty, as if they might have leave to deſire, think, affect, believe, ſpeak, Ac ſi evangelium eſſet talis doctrina, quae unicuique poteſtatem faciendi & credendi quod illi placei Concedat Joan Mence. lius, l. de Paſtore. and do whatſoever they pleaſe, under Goſpel-allowance, which interpretative Blaſphemy, ſpeaks the Goſpel a prophane, not an holy Goſpel: But it need fear no ſuch reproach: Its pure rules will vindicate themſelves from looſneſs; Its ſound words, from corrupt opinions; Its condemning holineſs, ſhine in the threatned damnation of all thoſe that make its liberty an occaſion to the fleſh: yet far be it from me that I ſhould ſo reproach Chriſts free ones, that better improve their glorious Liberty, in theſe trying times, as to deny, there are many who through preſerving Grace, hold faſt to the form of ſound words, and do more warily manage Chriſtian liberty by others Libertiniſm, that dare not live as very many do, that do not allow and follow, but reprove, pray againſt, and weep over their looſneſs; a better courſe then they take, that rebuke ſin with ſin, and while they declaim againſt unwary Chriſtians uſe of liberty, do fearfully abuſe it themſelves: But the working out Salvation with fear and trembling, will prevent among us many Libertines. Ah dear Chriſtians, are you called to liberty? ſee to it, that you be guided by the life and laws of Chriſt: Utter diſproportions from theſe, are none of Chriſts purchaſe nor diſpenſations: Your dangers are fearful, in common liberty of Conſcience to be unconſcionable, Qui liber eſt naturâ, ſervus eſt conſcientiâ. Euſebius Hom. 3. de Paſcha. while you may have nature, ſtate, and Church-freedom, you may be Conſcience ſlaves: No thraldom like that wherein the Devil rides and drives Conſciences where he pleaſe: If he can once be maſter in the Conſcience, the Soul, and all elſe, in his own.

SECT. 11.

11. PArdoning Grace is turned into wantonneſs: Apprehended 11 Pardoning Grace is turned into wantonneſs. Remiſſion hath proved the corroboration of ſin: How many are there that ſin, becauſe they think they are pardoned, and though they drive on the trade again, it is but ſuing a Pardon, and the corrupt Libertine hath peace again? Sin and pardon, pardon and ſin, is their circle of deluſion: But ſin and repentance are ſtrangers to each other: What a diſhonor is this to pardoning Grace? It is made by theſe men, the Incourager and Patron of ſin, as the Popes indulgences, and large Pardons for ſins paſt, preſent, and to come, out of his rich, cheating pardon office, are to blinde Papiſts: How do Libertines turn the pardon office of Heaven, and throne of Grace erected by the Lord Jeſus, into a Stews of uncleanneſs, a free opening of Hell Gates, an open Market for any to buy the Devils Wares? Hearken all ye that wrong pardoning mercy, to nine things. 1 Ungrateful wickedneſs in undervaluing the price of forgiveneſs

1. You, in ungrateful Wickedneſs, • ndervalue, yea tread under your feet the infinite price of forgiveneſs: The ſtate of pardon, and every act of pardon, coſt the blood of the Son of God: We have redemption through his blood, the forgiveneſſe of ſinnes. Epheſ. 1. 7. Becauſe this blood hath bought you a pardon, will you ſell your ſelves to worke wickedneſſe, and diſgrace your Redeemer and redemption?

2. You abuſe the riches of Gods grace: Forgiveneſſe of ſins 2 Riches of grace are abuſed. is according to the riches of his grace. Epheſ. 1. 7. The pardon of every ſinne, of infinite numberleſſe ſinnes, is a diſtinct act of grace. That muſt needs be rich, exceeding rich grace, that pardons innumerable ſinnes; as that muſt be an immenſe treaſure of money that paies as many debts as there be Stars in the Firmament; yea more than that the rich grace of God doth, when he ſaves a ſinner: Will you now frolick in your carnall wantonneſs, becauſe rich grace will forgive you? it is as if you ſhould caſt a Kings pardoning act of grace into the dunghill, or tread it under your feet.

3. You croſſe the very end of Pardon, which is the deſtroying, 3 The ends of pardon are croſſed. Fit nobis venia, non quae peccata foveat, ſed quae ad pie ſanctéque vivendi ſtudiū nos revocet. Marlorat. in Mat. 9. 4 Chriſts errant in being ſent into the world is croſt. 5 Gods deſigns what in you lyes are croſt. not the favouring of ſinne; the healing, not increaſing the wound; a pious & holy, not an impious and prophane life. Chriſt never blotted out believers ſinnes, that his Pardons might be Indulgences to ſinne, but purges: He never put any into a new ſtate of pardon, but he made them new creatures. Sin no more, followed the pardon of the Adultereſſe, Joh. 8. 11. Sinne is ſtill the Devils and the fleſhes allowance, not Jeſus Chriſts.

4. You contradict the very errand of Chriſt ſent into the world; He came to call ſinners to repentance, Mat. 9. 13. not to give them leave to live in ſin.

5. You deprive God, what in you lyes, of another of his deſigns in forgiving ſinners: The planting of his holy fear in their hearts not to ſin again: There is forgiveneſſe with thee, that thou mayſt be feared, Pſal. 130. 4. not that thou mayſt be ſtill diſhonoured by the old ſinnes. Yea what fear, a property of true repentance? 2 Cor. 7. 11. 6 A choice Goſpel bleſſing is denyed.

6. You deny your ſelves a choice Goſpel bleſſing, which is the turning of you from your iniquities, Act. 3. 26. Joyfull news to ſound hearts to be rid of the power of their tyrannizing ſins. 7 A choice fruit of Chriſts Interceſſ • ō is miſt.

7. You miſs a choice fruit of Chriſts interceſſion, which is to give repentance to Iſrael. Act. 5. 31. One of the great donatives of the Prince of Life, inſtalled in his heavenly glory, a choice Royal gift to fit for Heaven.

8. You divide what God hath joyned together, Remiſſion and 8 That is divided which God hath joyned. 9 Selfiſhneſſe appears in thoughts, hopes, and deſires. Repentance. Act. 5. 31. Sanctification of the Spirit unto obedience and ſprinkling of the blood of Jeſus. 1 Pet. 1. 2.

9. You are wholly ſelfiſh in your thoughts, hopes, and deſires of pardon, would have God blot out your ſinnes to ſerve your own turn, not to ſerve him; to ſinne with a peaceable ſpirit, not ſerve him with a pure conſcience; That you might not goe to Hell, not that you might be fit for Heaven. O Chriſtians! abuſe not upon theſe accounts pardoning grace: If you doe, and die in this wickedneſs, be ſure theſe conſiderations, will like fire flaſhing about the ears, in the other world, flame upon your conſciences, as daring wantons, that have played and ſported with Gods pardons. If you ſay, God forbid we ſhould abuſe pardoning grace, we are free from ſo great a ſinne; Take heed you dream not of innocence, where the Word chargeth you with guilt: Surely you play the wantons with pardoning grace, if ſeven things are verified of you.

1. If you ſinne in hope of pardon, which is wretched preſumption, 1. To ſin in hope of pardon is wretched preſumption. Are you not like thoſe ill nurtured, and impudent children, that are vile and wicked, becauſe they expect their fond and indulgent Parents forgiveneſſe? or like thoſe Rogues, that rob and ſteal, becauſe they hope for a Pſalm of Mercy? or like thoſe tempters of God, that wound themſelves becauſe they look for healing from a ſoveraign Balſome? What is this expectation of pardon, but a confirmation in ſin, and an encourgaement to doe ſtill more wickedly?

2. If after your aſſurance, that you are pardoned, you boldly, 2 To ſin upon hopes of pardon is to welcome the fleſh. willingly, and delightingly bid the next temptations welcome, this is in effect as if you ſhould ſay, Welcome fleſh, we are your ſervants; welcome devil, we are your ſubjects; welcome world, with all your ſnares, ſinfull pleaſures and pollutions, we will refuſe none of you, we are out of gun-ſhot, you can doe us no hurt; we had lately a pardon ſent into our boſoms, and now we may have liberty of ſport and dalliance; we have a gracious God that will forgive us, and a ſuretie who will pay all our debts: If this be your caſe, do you not clearly affront pardoning grace?

3. If your deſign of deſiring and obtaining pardon be onely 3 Such as ſin in hope of pardon, can eaſily beare the pollution of ſin. to have a quiet conſcience, but not a good one, you can very well bear the obſtruction, the rebellion, the pollution of your ſinnes, but onely dread their damnation. If the uſe you make of pardons, is onely that you may not be troubled, not that you may be holy, here is evident injury to Pardoning grace.

4. When you goe on in ſin, after thoughts of pardon, you 4 To ſin after thoughts of pardon, ſhews no love unto Jeſus Chriſt. have no ſincere love to Jeſus Chriſt. Many reſt in hopes, yea ſome in aſſurances, they are forgiven, who yet never heartily loved the Lord Chriſt. They never had a love to labour for his name. Revel. 2. 3. to prize his preſence, Pſal. 16. 8. to ſtoop to his ſtrict ſpiritual Government, Mich. 5. 2. to regard his image, to be living Saints, Rom. 8. 29. To have evill, Pſal. 119. 104. An eminent, yet pardoned ſinner, will prove this high abuſe of pardoning grace: Much was forgiven her, for ſhe loved much, Luk. 7. 47. She could not but anſwer love for love. If you that write your ſelves down in your quiet conſciences, abſolved perſons, love not the Lord Jeſus, you are worſe than Publicans, they love thoſe that love them. Mat. 5. 46. If a liberal creditor ſhould freely forgive all your debts, could you deny your loveleſſe carriage to him is an high abuſe of his goodneſſe? Should you hate your ſuretie, conſcience would tell you his love ſhould be abuſed. Thus doe you deal with God your creditor, Chriſt your ſuretie, you diſgrace the pardoning grace you thinke you have from them, when you hate the Father and the Sonne, yea abhorre the guiding your hearts and lives by the Spirits motions.

5. If after thoughts of obtained pardon, you have no tender 5 Then pardoning grace is abuſed, when there is no tender conſcience, &c. conſcience, no mournings, weepings, meltings of love, of Goſpel joy for Abſolution, no ſerious ſenſe of the diſhonourable evill, even of pardoned ſinne, no watchfull, fearefull thoughts of the next tranſgreſſion, no ſorrowfull apprehenſion of renewed ſin. When you came over a narrow bridge, and very hardly ſaved your life, are not you tender of comming that way again? You have narrowlie ſcaped hell, doe you think pardoning grace hath kept you off it? O where is your tenderneſſe of ſinning there again, where you had been almoſt plunged into the bottomleſſe pit. An heart hardned in ſin, after thoughts of granted forgiveneſſe, is an evident wrong to this Goſpel grace.

6. If after thoughts of getting a pardon you have no holy 6 Pardoning grace is abuſed, when there is no ſhame for ſin ſhame for your ſinnes: Mary Magdalen was pardoned, but in an holy ſhame ſhee ſtood behind her Saviour, Luk. 7. 38. The abſolved Romans were aſhamed, even of their pardoned ſinnes, Rom. 6. 21. Ye are now, ſaid the Apoſtle, aſhamed of them. Ingenious children of God are aſhamed, when renewing repentance in their Fathers preſence, they looke over the black roll even of pardoned ſinnes. Surely you that have impudent reflections on your conceited ſinnes, yea have no ſhame to keep you off from renewed and pleaſing ſins, do much diſparage pardoning grace.

7. If after thoughts your ſins are pardoned, you cannot, you 7 Pardoning grace is abuſed when you will not pardon others. will not pardon others, not your enemies, not your friends, not your joynt profeſſors of the ſame heavenly faith and hope, not your loving reprovers, not your hearty interceſſors at the throne of grace for you. Are you indeed pardoned that cannot pardon? Pardon of ſin is an eminent part of Goſpel-glory. True believers are changed into it, 2 Cor. 3. 18. When they ſee how much they are forgiven, they cannot but forgive; when they ſee an hundred debts are forgiven, will they ſtrain at it to forgive one? Yea when God forgives a thouſand to one, ſhall they not blot out a few? I dare boldly ſay, Thoſe that take it for granted their ſins are pardoned, that are implacable, that write wrongs in marble, not in the duſt, be their confidences never ſo high, do both un-Chriſtian, and un-Man themſelves.

1. They ſtrip themſelves of Chriſtianity. Its a choice, and hard rule to fleſh and blood to forgive enemies; but this is neglected, deſpiſed. How can you ſay, Forgive us our debts, as we forgive our debtors, when your conſciences tell you, that you cannot forgive? you doe not ſo much pray for, as curſe your ſelves; as if you ſhould ſay, Lord forgive not my ſinnes, for I will not forgive others. Doe we not read the example of Chriſt, that forg • ve his enemies; He prayed for it, Father forgive them, Luk. 23. 34. this difficult piece of Chriſtianity was in Stephen, Act. 7. 50. That choice Apoſtolical precept to the Coloſſians, As Christ forgave you, ſo alſo do ye, Col. 3. 13. And is it Chriſtianity never to forgive nor forget, ever to treaſure up wrath and revenge? Certe conſanguinei ſumus, & ideo maximum ſcelus putandum eſt, ediſſe hominem vel nocentem. Propterea Deus praecepit inimicitias per nos nunquam faciendas, ſemper eſſe tollendas, ſcilicet ut eos quiſint nobis inimici, neceſſitudinis admonitos mitigemus. Lactant. l. 6. c. 10. Notanda eſt Carnis appellatio, qua intelligit univerſes homines, quorum neminem intueri poſſumus, quin velut in ſpeculo carnem noſtram contemplemur. Summae igitur inhumanitatis eſt eos deſpicere, in quibus imaginem noſtram agnoſcere cogimur. Calv. in loc.

2. They ſtrip themſelves of humanity: Even the Law of nature requires forgiveneſs: We are all the off-ſpring of Adam, come of one blood, Acts 17. 26. There is a conſ • nguinity in all man-kinde: We have kindred with all the children of men: It is therefore the inference of Lactantius: We are all of a blood, and therefore it is to be reputed the greateſt wickedneſs to hate any man, although an hurtful enemy: And upon this natural conſideration, enmities between men and men are never to be practiſed, but ever to be aboliſhed: Inſpiration of ſouls, forming of Bodies from the ſame common Heavenly Father, ſpeaks us Brethren: The admonition of the univerſal natural kindred of the World, ſhould allay, yea, and break the ſpirit of enmity into love; we little conſider it, but it is a real truth: When we take revenge of any man, we are revenged of our ſelves: Every ones fleſh is ours: The Prophet Iſaias calls every ones fleſh our own, Iſaiah 58. 7. That thou hide not thy ſelf from thine own fleſh: Calvins expoſition is pertinent to this purpoſe: The word fleſh is to be noted, whereby the Prophet underſtands every man, of whom we can behold none, but as in a glaſs we contemplate our own fleſh: It is therefore a part of higheſt inhumanity, to deſpiſe thoſe in whom we are conſtrained to behold our own likeneſs: Conſider this, all ye Chriſtians, who think your ſelves ſafe under the ſecurity of Gods pardoning Grace: How have you abuſed this Goſpel-priviledge, whom neither the ſerious ſenſe of Chriſtianity, nor the common tie of humanity can prevail with to forgive? When you cannot give, nor forgive, reaſon thus; Shal I not ſuccor and pardon mine own fleſh? Shall I both ſin againſt grace and nature? Shall I by my uncharitable and implacable Spirit, ſin both againſt redemption and creation goodneſs? Such Meditations cannot be too frequent to drive away irreligious and unnatural hardheartedneſs and revenge out of the ſpirits of Chriſtians.

SECT. 12.

12. THe Grace of imputed righteouſneſs is turned into wantonneſs: 12. The grace of imputed Righteouſneſs is turned into wantonneſs. Even the everlaſting Righteouſneſs, Daniel propheſied, which ſhould be wrought in the Perſon of the Meſſiah, Dan. 9. 24. hath had no little Injury in the World: This ſtupendious Goſpel-myſtery, That a loſt ſinner ſhould be juſtified by anothers righteouſneſs, which is the holy Angels wonder, and will be glorified Saints raviſhing admiration, hath been ill intreated, even of profeſſed Chriſtians. And leſt the charge ſeem too general, I ſhall clear it in two particulars: The Grace of imputed Righteouſneſs is wronged, when this is abuſively pleaded againſt inherent Righteouſneſs: When inherent Righteouſneſs is fooliſhly and perilouſly reſted on for ſalvation, without imputed Righteouſneſs: The former is a plain Libertine in wickedneſs, the latter doth play the wanton with Chriſts goodneſs.

1. The grace of imputed righteouſneſs is abuſed, when it is 1. Imputed righteouſneſs is abuſed, when it is pleaded againſt inherent righteouſneſs. pleaded againſt inherent righteouſneſs: This is an eaſie and common cheat: Corrupt fleſh, and the arch Deceiver, can eaſily pleaſe the Fancy, and perſwade the Judgement, that the fair hand of Grace hath put the rich and large Robe of Chriſts Perſonal Righteouſneſs, on the leprous and unmortified Body of ſin; yea, that this holy cover is ſo thick, that in the abſurd Antinomian, God doth not ſo much as ſee Believers ſins; as if one Divine Attribute had ſwallowed up another, his mercy his omniſcience: Now when the looſe ſinner can ſay the Lord is his righteouſneſs, he believes himſelf in a ſtate of Grace, as if now nothing could indanger his immortal Soul, and he had enough for Glory: If unregenerate nature give the deceived Tranſgreſſor the largeſt line and ſcope, to live in ſinful luſts, pleaſures, and idolized ſenſualities, and the Conſcience begin to grumble in the free choice affections and purſuances of ſinful courſes; This is ever the remedy at hand: We are all ſinners: This is our infirmity: Chriſt died for us: Hath ſatisfied his Fathers juſtice: He is our righteouſneſs: Thus while they plead to Chriſts legal righteouſneſs without them, they live without Chriſts Goſpel righteouſneſs within them. It is enough for them they are juſtified above, they ſeek not to be ſanctified within, as if there were not need as well of an Evidence to Salvation by inherent righteouſneſs, as of a Title to eternal life by imputed righteouſneſs: This great abuſe of the glorious imputed righteouſneſs of Jeſus Chriſt, in oppoſition to inherent, and the ſingular peril to be loſt for ever, that they are in, who are contented with a bare imputed righteouſneſs, will appear in ſeven things: As,

1. No glory will redound to God in ſuch a contentment: Can the free gift of Chriſts perfect obedience, made over to the ſinner, have the glory of praiſe, when it hath the infamy of this diſhonor? This heavenly Robe is purpoſely put on the moſt licentious perſons, to hide them, not to amend them: Though there be no abſolute change from the ſtate of ſin, to the dominion of ſanctifying Grace: Though the ſtate of total unregeneracy, be enmity to the holineſs of Chriſt and his Goſpel: Sins ſervants, are Heavens darlings, by the favor of a pretended imputation: Can God have the glory of bringing forth much fruit, while there is no implantation in Jeſus Chriſt? Iohn 15. 5. Can God be honored in his Sons honor, John 5. 23. and magnified in the glorifying of his name, 2 Theſſ. 1. 12. when there is no new nature to honor him, but the predominant old man to abuſe him? A ſolitary imputed righteouſneſs without, is wronged without a righteouſneſs within: God miſſeth of his honor where theſe are put aſunder.

2. No honor will be to the Goſpel: Bare appropriating Chriſts obedience, will not ſecure the glorious Goſpel from that unrighteouſneſs and unholineſs, that licentious wickedneſs would pin upon it: This part of Goſpel, Chriſt is our righteouſneſs, the fleſh will like; but that part of it, The Juſtified muſt be holy, penitent, mortified, it cannot endure: It pleaſingly believes the Goſpel is to them the power of God unto ſalvation, though it never was the power of God unto Converſion. It is a Goſpel Precept, we ſhould walk as becomes the Goſpel, Phil. 1. 27. Can an unregenerate man ſo walk? Can night Birds abide the noon Light? Can Children of darkneſs walk as children of light? Can they be thought tranſlated into the Kingdom of Chriſt, that are ſtrongly kept and abide in Satans Kingdom? No confidences of imputed righteouſneſs can keep a wicked man from an infamous un-goſpel life: When his corruptions break out, the Goſpel ſuffers: Then Satan jeers in his Inſtruments; Theſe are your Profeſſors; Theſe are your Goſpellers, as if the holy Goſpel gave liberty to ſin: But nothing leſs, for as it proclaims imputed righteouſneſs, ſo on pain of damnation it requires inherent.

3. No thankful return will be to Jeſus Chriſt: The gift and benefit of everlaſting righteouſneſs, deſerves everlaſting thanks: It was never yet known, that an unſanctified perſon was thankful to Jeſus Chriſt: He challengeth cordial, verbal, vital thanks, but all this is above the reach of unregeneracy: A carnal perſon can complement Chriſt with the cheap praiſe of the lips, but his ſoul, and all that is within him, Pſal. 103. 1. His converſation can never bleſs him: He wants the Goſpel-power of an holy and a righteous life.

4. No reputation will be to Faith: Indeed it hath the honor to be the Grace that lays hold on Chriſts perfect Righteouſneſs; but this is not its onely office, It ſanctifies as well as juſtifies, Acts 26. 18. Rom. 5. 1. It purifies as well as pacifieth the heart, Acts 15. 9. Rom. 5. 1. The Juſt lives by it, as well religiouſly, Hab. 2. 4. as ſafely and peaceably, Mark 5. 34. and is not onely freed by it from the guilt but the filth of ſin: The name of Faith divided from holineſs, hath this aſperſion and diſ-reputation, to be ſtiled a vain faith, a dead faith, Jam. 2. 20. a faith like the Devils faith, Jam. 2. 19.

5. No conviction will be to unbelievers: Can the Chriſt rejecting World, be drawn to own and love ſuch pretenders to intereſt in his perfect righteouſneſs, who live unrighteouſly: They are apt to think the happineſs of this imputation is but a fancy and a fable, that produceth not ſhining and glorious fruits: When they that for Chriſts ſake ſtand righteous in Gods account, ariſe and ſhine, and the glory of Gods holineſs is ſeen upon them; even wicked men will enquire after Chriſt, and be conſtrained to think well of that Maſter, whoſe name is ſo ſanctified and illuſtrious in his ſervants.

6. No communion will be with the holy God: Were it poſſible an ungodly Man ſhould be cloathed with Chriſts righteouſneſs, yet if he have not Chriſts Spirit, Chriſts Image, God and ſuch a one could have no fellowſhip: Communion requires likeneſs: Contrary natures can have no converſe: Two cannot walk together except they be agreed: How can a wicked perſon, and the pure God walk together?

7. No capacity nor ability of new obedience: Suppoſe a Rebel againſt Chriſts Crown and Government were juſtified, yet if he were not ſanctified, he could not do the will of God, 1 Pet. 1. 2. Till ſanctifying Grace ſubdue the natural rebellion of the heart, Gods commands will be laid aſide; as if a Traytors heart be changed, he will be ſubject to his Prince; if unreformed, he will ſtill rebel.

2. The Grace of imputed righteouſneſs is abuſed; When 2 Imputed righteouſneſs is abuſed, when inherent righteouſneſs is reſted on for ſalvation, without imputed righteouſneſs. inherent righteouſneſs is reſted on for ſalvation, without imputed righteouſneſs. This is one of Satans wiles to ruine ſouls: If there be appearing ſtrictneſs in the ways of holyneſs, and godlineſs be deemed a ſufficiency for eternal life, ſo that Chriſts perfect righteouſneſs be caſt out of the Saint-like Profeſſors Creed, and the great weight of the ſouls confidence of happineſs, laid on the ſandy foundation of imperfect obedience, then the great title to eternal life, Imputed righteouſneſs, is ſhouldred out and abuſed. The largeſt tale of duties, and ſharpeſt ſufferings of this life, cannot make up a compleat righteouſneſs. When perſonal, deficicient performances, will wantonly get up into the throne, and juſtle out the abſolute obedience of Chriſt: This ſetting up of a weak righteouſneſs within, above Chriſts perfect one without, will to the hazard of the guilty ſinners periſhing, fail in ſeven things.

1. There will be no pacification of an angry God: No gracious hearts nor godly lives atone God. Chriſts Sacrifice onely was Propitiatory: We joy in the Atonement, ſaid the Apoſtle, Rom. 5. 11. but by Chriſts death. The higheſt meaſures of Believers doings or ſufferings, cannot turn away Gods wrath for the leaſt ſin: It was Jobs Faith, when a penitent ſinner ſeeth his righteouſneſs, he ſeeth his atonement, Job 33. 23, 24. That is onely by Chriſt, not a Believer: His own Prayers, Tears, Alms, Duties, do not pacifie God, but the righteouſneſs of Chriſt. It is a common practical error, we will be weeping and doing to turn away Gods avenging diſpleaſure: For though theſe duties are means appointed by God, yet we muſt look through them unto Jeſus Chriſt.

2. There will be no ſatisfaction of Gods Juſtice: Sin hath done infinite wrong: Juſtice would have an infinite reparation: Now it is impoſſible that finite doings and ſufferings can make infinite ſatisfaction: A reſt then in failing inherent holineſs, at once leaves infinite Juſtice unſatisfied, and ſouls unſaved, Who of the beſt can tell that he hath done and ſuffered enough to make God amends for his ſins, yea for the leaſt ſin?

3. There will be no proportion to the rigid Laws requiries; It will not abate one Law nor Circumſtance of Duty: The Law is exceeding broad. The eminenteſt of Saints that have ſtudied the Law, and their own hearts and lives, could never bring before God an exact obedience parallel to command: Had not Chriſt perfectly fulfilled the Law, the exacteſt Chriſtians could have no grounded hope of Heaven. The Law would ſay even to a Paul, Here is much wanting; He durſt not expect Juſtification from the unparalell'd ſervices, ſufferings, and ſucceſs of his Apoſtleſhip; I know nothing by my ſelf, yet am I not thereby juſtified. 1 Cor. 4. 4. The Lord Chriſt his perſonall duty is beleevers perfect righteouſneſs, not their own ſanctification.

4. There will be no eſcaping the curſe of the Law: Chriſt crucified was made a curſe for his people. Galat. 3. 13. that they might not be accurſed. Their ſervices and penalties are no deliverances from Gods curſe, which unremoved will flame in everlaſting burnings. All beleevers have infinite reaſon to ſay, The Lord Jeſus, not their own Graces, hath delivered them from the wrath to come.

5. There will be no refuge againſt conſcience ſtormes, in a 1 Theſ. 1. 10. truſted-in righteouſneſſe of graces. Bare inherent holyneſſe, failing and polluted, with corrupt mixtures, cannot ſecure a tempted ſoul by the Laws arreſts, the accuſing conſcience, and Satans indictments. This ſubtle and potent pleader will drive aſſaulted Chriſtians from the weak holds of their pettie performances, yea bring them to the brink of deſpair, untill they run to the Croſs of Chriſt, and get within the invincible and royal Fort, Chriſts imputed Righteouſneſſe: This is the Saints refuge againſt their ſharpeſt temptations, and conſcience-ſtormes. Heb. 9. 12, 14. and 10. 2.

6. There will not be a ſufficient Argument, utterly to ſtrip believers from all glorying in themſelves about a perfect Righteouſneſſe: Would our own bare obedience be a current title to glory, beleevers might wantonly applaud themſelves, and dance about their high duties, as the Iſraelites about their Golden Idol, they might commend themſelves, and boaſt in heart, for the glory of their holyneſſe, their Prayers, Tears, Alms, Mortification, as they are too apt to do. But when they know and beleeve the Lord 2 Cor. 5. 21. Chriſt is made Righteouſneſs unto them, there was not ſo much as a good thought either in them, or from them contributed, to the making of this glorious robe imputed righteouſneſs; now they are denyed all glorying in themſelves. As to their perfect legal obedience, they onely glory in Jeſus Chriſt: He is of God made our righteouſneſſe, that according as it is written, he that gloryeth let him glory in the Lord, 1 Cor. 2. 30, 31.

7. There will be no ſure title to eternal life. The perfect and infinite righteouſneſs of the God-man Jeſus Chriſt, is an equivalent intitling purchaſe, to the Goſpels infinite reward of the next life. As God is juſt and a juſtifier of beleevers, ſo he is juſt and will be their glorifier, Rom. 3. 26. 2 Tim. 4. 8.

Let theſe things be a warning to all thoſe that would ſecure their hopes, confidences, and joyes of ſalvation, from miſcarrying, to ſtudy that righteouſneſſe, which will fully and equally anſwer the demands of infinite juſtice, and as to a juſtified eſtate from the guilt of ſin, to account their imperfect obedience, polluted, defective, yea as dung, compared with the complere perſonal righteouſneſſe of Jeſus Chriſt: But alaſs! this error is too common, yea too much an error in reall Chriſtians, very ignorant of the myſtery of an imputed Righteouſneſſe, to lay either the whole, or the greateſt weight on a weak foundation. The Philoſophers ſpake much of virtue, but their external ſhining virtues were headleſs virtues, becauſe they were without the knowledge and worſhip of the true God; ſo were it poſſible that an unjuſtified perſon ſhould eminently ſhine in all the graces of the Spirit, and be voted the none-ſuch of the Age in contempt of the world, mortification, and new obedience; theſe graces would be headleſs graces: Chriſt would profit him nothing in his choiceſt doings and ſufferings, while his active and paſſive obedience is nor a ſinners infinite, compleat, and everlaſting righteouſneſſe.

SECT. 13.

13. GLoryfying grace in the hopes and confidences thereof is 13 Gloryfying grace is turned into Wantonneſs. turned into wantonneſſe. It is called the grace of life, 1 Pet. 3. 7. and eternal life is the gift of God. Rom. 6. 23. The crown of Glory is a crown of Free Grace, adorned with that moſt orient Pearl, the imputed Righteouſneſſe of Chriſt, and the Jewels of the graces of the Spirit, in their moſt perfect ſplendour and exerciſe, that ſtand with the full fruition of God. It is Grace that rewards Grace with Glory: It is Grace that beginneth, increaſeth, and conſummates Grace: Now many hope for gloryfying grace, who almoſt but hope for heaven? Who that have moſt juſt cauſe to feare, yet are afraid in the ſerious and ſad dwelling thoughts of their condition, they are in eminent danger of Hell? Inſtead of the bleſſed hope, or hope of bleſſedneſſe, the regular and warrantable expectation of glorifying grace, there is a common hope and a curſed hope of Satans ſuggeſtion, and corruptions entertainment, though men continue in their ſinnes they ſhall have heaven at length. This hope never purifyed the heart and life, 1 Joh. 3. 3. but will prove to them that truſt in it, like the thin and weak webb to the ſpider, be ſwept away with the beſom of deſtruction: An evill conſcience Peſſima ſpei contubernalis mala conſcientia. Granat. is the moſt dangerous companion of Hope. Becauſe many hope to be ſaved in the way of ruin, their diſeaſes become incurable, like fooliſh patients that conclude health from that which increaſeth their diſeaſe, and haſtneth their death. Carnal hopes might have been cured by conditionall deſpair, that ever ſoules ſhould be ſaved, while falſe hopes are reſted in. An hope of life in the paths of death, is deſtruction to the ſoul. A deſpair of ever getting good by ſuch an hope, might make men looke out for better hopes, and more ſaving ſecurities. There are doubtleſſe many that will in the other world curſe their irrationall, unſcripturall, and groundleſſe hopes of Heaven. A Prince hopes to wear his Fathers Crown, How doth he abuſe his hopes by living like a ſcullion, and conſorting with beggars: Diſhonourable imployments are below Royal ſtate. Many hope to wear the white robes of glory, Rev. 3. 4, 5. and yet embrace dunghill luſts and courſes, live diſhonourably and abuſively under their high expectations. Theſe reſemble the Lapwing (accounted an Emblem of infelicity) which feeds on dung, though it weares a Coronet on its head. In the common abuſed hope of glory, Hope is put out of office; the ſprings of Hope are not regarded; the work of hope is not done; the properties of Hope are not to be found.

1. Hope is put out of office.

It hath the office of a ſetling Anchor in heaven, in tempeſtuous and troubleſome times. But the vulgar hope, though it pretend heaven for its hold, caſts Anchor only among the creatures of which is worſe, among the Devils, ſtaying and ſtrengthning it ſelf in their counſels and luſts.

It hath the office of a ſaving refuge, againſt Afflictions, Deſertions, Temptations, Corruptions, Heb. 6. 18. The carnal hope of glory hath no City of Refuge but below, viz. Wits, Riches, Friends, Honours, &c.

It hath the office of purging water, which makes inſide and Job 31. 24. 1 John 3. 3. outſide clean: The falſe hope of heaven, wallows Swine-like in the filthineſſe of fleſh and ſpirit, layes in the mire of wickedneſs, but riſeth not out.

It hath the office of a diligent ſervant; It looks for an heavenly reward, and it ſerves God day and night, Act. 26. 6, 7. But the bare fancy of the hope of glory, is content to ſerve the world, fleſh, and devill. It looks for an heavenly harveſt, and yet follows Satans Plow, and ſoweth to the fleſh. Gal. 6. 8.

It hath the office of a comforting cordial: Good hope through Grace is the hearts comforter: But the feigned hope of glory gives no more real comfort than the dream of a cordial doth a ſleeping or dying man. Carnal hopes never drinks out of the cup of heavenly conſolations; no draughts really pleaſe them but of earthly ſolaces. Thus doe unregenerate men, what ever they think, put the hope of glory out of office; ſo in the common abuſed hope of glory.

2. The ſprings of hope are not regarded.

The Free grace of God is a Spring of Hope. Good hope through Grace, 2 Theſ. 2. 16. But looſe ſpirits are as much ſtrangers to the glory, puritie, and power of Free grace, as true Hope. They have not good hope through grace, but ill hope, through preſumption. The holy Ghoſt is a ſpring of hope, that ye may abound in hope by the holy Ghoſt, Rom. 15. 13. But un-Goſpel wantons have their hopes from the evil ſpirits ſuggeſtion, not the good ſpirits inſpiration.

The perfect righteouſneſs of Chriſt is a ſpring of hope: The hope of righteouſneſs, Gal. 5. 5. But the dreamers of Heavenly hopes, take the riſe of their high hopes from their opinionative righteouſneſs, their good meanings, good works, as they think, & external either moralities outward, or religious exerciſes, or both.

Juſtifying Faith is a Spring of hope. Rom. 5. 1, 2. The hope of glory grows out of it. But the vaine barren hope of Glory iſſues from ſelf-ſufficiencie. As it comes not from a juſtified eſtate, ſo neither doth it ſhew any evidence of ſanctifying Grace.

The Promiſe is a Spring of Hope. The Hope of the Promiſe, Act. 26. 6. but lying hope of glory never ſprang from any Goſpel-promiſe. For the promiſes have a cleanſing virtue. 2 Cor. 7. 1. The hope of the wicked hath none.

The Love of God ſhed abroad in the heart, is a ſpring of Hope: It makes not aſhamed from the ſweet ſenſe of divine love, Rom. 5. 5. But a ſenſual, brutiſh hope of glory never felt the ſweet pleaſures of Gods love. They that are acquainted with the Paradiſe delights of it, are not wont to run a whoring after creature ſportings, much leſſe after ſinfull joyes. The glorious feaſtings of the delicious, eternal, diſtinguiſhing Love of God in renewed ſoules, have a mortifying virtue of pleaſing vanities below.

Gracious Experience is a Spring of Hope. Experience worketh Hope. Rom. 5. 4. The Experience of Regenerating Grace, of thoſe ſweet whiſpers, Thy perſon is accepted, Fear not, I am thy God, Chriſt is made to thee Wiſdome, Righteouſneſſe, Sanctification, and Redemption, of the mighty awe of Gods preſence in the ſoul, of hating vain thoughts, of cleanſing from ſecret ſins, of ſealing of promiſes, of victory over corruption, and much more, work renewed hopes of glory, that God will both perfect and reward his own work. The filthy ſtreames of a diſſolute hope of heaven, that are ſtrangers to theſe pure ſprings, betray their impure originalls. The unclean ſpirit, the filthy heart, the worlds pollutions, are the common abuſed Hope of Glory.

3. The Work of Hope is not done.

The work of Hope is to work patient and diligent continuance in well-doing: We deſire you to ſhew diligence to the full of aſſurance of hope unto the end, Heb. 6. 11. But Hypocrites moſt heavenly hopes are both impotent and tranſient, they neither communicate ſtrength, nor will they hold out; they have ſhort breath, lame legs, and withered hands; and are a meer vapour, a fancie, and worke no diligence, nor perſeverance in the waies of Godlyneſs.

True Hope will work the ſoul out of the vanities, dependancies, inordinate rejoycings of earthly Hope. Job had the hope of glory before his eyes; hence he was aſſured, that hee ſhould ſee his Redeemer; this ſwallowed up earthly hopes; If I have made gold my hope, or have ſaid to the fine gold thou art my confidence. If I rejoyced becauſe my wealth was great, &c. Job 31. 24, 25. But the diſſembled Hopes of Glory never dead the heart to the vaine truſts and joyes of earthly Hopes, when theſe are gone, thoſe have no eſtate in the other world.

It is the work of Hope to work up the ſoul to the infinite Riches, Pleaſures, and Honours that are above: The Hope that is laid up for you in heaven, Col. 1. 5. But the adulterate hopes of heaven ſhew their falſeneſſe. Reall worldlings hopes under Goſpel pretenſions, are faſtned onely to periſhing things, and muſt periſh like themſelves.

It is the work of Hope to ſuccour the hearts of fainting beleevers, to ſtrengthen the feeble knees, as a good daughter helps a ſickly mother: When Faith, the Mother Grace, is ready to faint, Hope the daughter lends it a ſupporting hand, and ſayes, hold out Faith. There is an expected end of corruptions and afflictions: Look Faith, O look within the heavenly vayl, even Holy of Holyes. Conflicts are ſharp, O Faith ſee thy Crowns: Wants are many, O Faith ſee thy Supplies. The race of obedience is tireſome, O Faith ſee thy Prize: Now there is ſowing in tears, O Faith ſee thy joyes: The ſweet countenance of God is clouded, O Faith ſee his eternal ſmiles: Beleevers are toſſed with the waves of doubtings, deſpondencies, ſometimes deſpair, O Faith ſee thine unſhaken aſſurance, and everlaſting reſt. But the eaſie, falſe-hearted hopes, of notional Chriſtians, can never ſuccour their fainting Faiths. At beſt their Faith was but fancy, their confidence preſumptuous; and when their falſe faiths expire, their groundleſs hopes are gone too. Ah miſerable ſelfdeceivers, that wrong the Faith, and Hope of Glory, In the common abuſed hopes of Glory.

4. The Properties of Hope are not to be found.

The Hope of Glory is a regenerated Hope. Begotten to a lively Hope. 1 Pet. 1. 3. It is one of the new births graces: The Hope of Unregeneracie then is a ſpurious hope. New hopes never grow out of the old ſoyle. The Hope of Glory is an high born grace, its pedigree is abuſed, when a vile, ſenſual, wicked life, a baſtard iſſue is laid at its doors.

The Hope of Glory is an Active Hope. High hopes oyl the wheels of motion. Hopes of great Matches, Pardons, Liberty, ſweeteſt earthly Pleaſures, Riches, Crowns, ſhake off ſluggiſhneſs. A reall Chriſtian hath the higheſt hopes, and this makes him goe, yea run the wayes of Gods Commandements. Too many abuſe the hopes of glory: They are negligent, lazy, indifferent, yea oppoſers in the methods and unpleaſing ſervices of Goſpel Hope. What doe moſt that hope for Heaven doe to get it? Where are their wreſtlings at the Throne of Grace? Where their ſelf-denyals? Where their Fightings in Spiritual Armes againſt their corruptions? Where are their Conqueſts? Where their labours of Love? Where their zealous purſuances of their own, and others ſalvation? Where the diligent improving of their general and particular calling for the glory of God? Where their working out their ſalvation with fear and trembling? Where their giving all diligence to make their Calling and Election ſure? Where is their making Religion their buſineſſe to be found? Moſt have the hopes of heaven, but they are drowſie, idle, have no power of godlyneſs. Theſe in an eſpecial manner are the Abuſers of true Hope.

The Hope of Glory is a Rejoycing Hope: We rejoice in the Hope of Glory, Rom. 5. 2. When the Perſpective of Faith hath fetched in the farre diſtant bleſſed objects of Eternity, hath realized, and ſubſtantialized them to the ſoul, ſo that Faith ſaith to Hope, I ſee the glory of Heaven, I ſee the infinite rewards of ſound Chriſtians, I ſee the infinite pleaſures, and ſatisfactions, and raviſhing joys of thoſe bleſſed Citizens above: Then ſaies Hope, I look for them, I expect them with unſpeakable joy, I wait for their Revelations and Fruitions. A real Chriſtian will not part with the joyes of his Hopes for a thouſand worlds. He is incomparably richer in hopes than worldlings are in hand; but a deluſive hope of glory continually joyned with joyous, ſolitary, worldly hopes, is a ſtranger to the joyes of heavenly hopes. The Hypocrite hath the fancy, but never the reallitie of theſe hopes. The joyes of theſe do not in him out-joy the joyes of earthly hopes, they doe not lighten and ſweeten the loſſe of worldly expectations: Experience will prove it of unſound pretenders to their rejoycing hopes of Glory. That if their hopes and the joy of their hopes below are gone, they have no rejoycing hopes above.

The hope of Glory is a Luſt denying hope. The grace of God teacheth us the deniall of worldly luſts, looking for that bleſſed hope. 11. 12, 13. As pilgrims and ſtrangers here (and therefore looking for your heavenly countrey) abſtain from fleſhly luſts. 1 Pet. 2. 11. Ye ſhall appear with Chriſt in glory: Mortifie therefore your fleſhly luſts, fornication, uncleanneſs, covetouſneſs, your inordinate affections, the root of all evill concupiſcence. Col. 3. 4, 5. They then that obey ſin in the luſts thereof, Rom. 6. 12. that walk after their own luſts, their ungodly luſts, as theſe wantons in Jude did. Epiſt. Jud. v. 16, 18. and live and die in them, and yet hope for heaven, they clearly contradict Scripture, that the ſervants of carnall luſts ſhall not inherit the kingdome of God, 1 Cor. 6. 9. That the wicked ſhall be turned into hell, Pſal. 9. That the wrath of God comes on the children of diſobedience, Col. 3. 6. That Libertines, that count it pleaſure to riot in the day time of Goſpel light, The Churches ſpots and blemiſhes, not jewels, ſporting themſelves with their own deceivings, in their feareleſſe feaſtings, adulterous infectious examples, covetous, impenitent, ſhall periſh in their corruption, and receive the reward of unrighteouſneſs, 2 Pet. 2. 12, 13, 14. That what a man ſoweth, that ſhall he reap, if to fleſhly luſts, an harveſt of eternall torments; if to the ſpirit, a rich crop of eternall life. Gal. 6. 7, 8. All theſe eternal Truths that divine Juſtice will infallibly make good, Luſt-pleaſers, not denyers, nouriſhers, not crucifiers, doe blot out by their unchanged hearts, diſſolute lives, and reall unbelief. The ſlaves of their abſurd, unreaſonable, ungodly luſts, doe in effect and interpretation ſpeak theſe blaſphemies, God is an holy and righteous God, and he will reward our unrighteouſneſs and unholyneſſe with eternall life. When we play the wantons with our luſts, we think God and our ſelves alike: Thou thoughteſt that I was altogether ſuch a one as thy ſelf, Pſal. 50. 21. That God hath not ſo pure a nature, and pure eies. Hab. 1. 13. but when hee ſeeth ſin, he likes it well enough, he delights in wickedneſs: Ye ſay every one that doth evill is good in the ſight of the Lord, and he delighteth in them, or where is the God of judgment? Mal. 2. 17. That the Word of God is falſe, that godlineſs is true gain, that the righteous onely go into eternal life, that there is danger in ſin, that the wanton abuſes of Gods grace periſh in their corruption, that the blackneſs of darkneſs for ever is reſerved for them: Thus doth Luſt-favouring and pampering Hope, abuſe the Hope of Glory.

The Hope of Glory is a well living Hope. The ſaving grace of God teacheth us to live ſoberly, righteouſly, and godly in this preſent world; looking for the bleſſed hope, &c. Tit. 2. 12, 13. I have hope towards God, that there ſhall be a reſurrection of the dead, both of the juſt and the unjuſt, and herein doe I exerciſe my ſelf, to have alwaies a conſcience void of offence towards God and towards men. Act. 24. 15, 16. He that hopes for the full ſumme, is glad of the aſſuring earneſt; hee that would have the full harveſt, is pleaſed with the firſt fruits. The hope of glory that rejoyceth to thinke of the eternal ſumme and harveſt of holyneſs, is carefull to get, and joyfull to obtain the earneſt and firſt fruits of the Spirit of grace. But the common, abſurd, fooliſh hope of glory, expects an heavenly, eternal ſumme, when it hath no earneſt here; looks for an eternal harveſt, when the firſt fruits are neglected and deſpiſed; it pleaſingly dreams to live happily with God in glory, when it never lived holily with God in grace.

The hope of Glory is an Affliction-enduring, and ſanctifying Hope. For this Hope the Apoſtle Paul was called in question, Act. 23. 6. Judged, Act. 26. 6. Accuſed, v. 7. Impriſoned, chained, Act. 28. 20. ſuffered any perſecution with patience, contentment and joy: For the hope of the Reſurrection, he took pleaſure in his infirmities. As the hope of Riches makes the Merchant Cum eſt propoſitum cum hoſte certamen, eſuriendum, ſitiendum, vigilandum, periclitandum, ut omnibus pacis, & victoriae bonis per frui poſſis • prius laborandum ut ſis poſtmodum in otio. Lact. l. 6. c. 4. croſſe the Seas at any hazard, even to the utmoſt Indies, and of victory, which makes the Souldier endure, hunger, cold, watching, blows, and wounds. It's hope of gain maketh the induſtrious Tradeſman to be up early, encounter all Highway ſtorms. It's hope of a good crop maketh the painfull Husbandman to endure Winters cold, and Summers heat. It's hopes of Crowns which maketh the ambitious run the hazard of loſing their liberties and lives, and undoing their families, to hew out their way to Soveraignty by bloody deaths, that ſtare them in the faces: So the heavenly expectations of immortall Riches, Victories, Pleaſures, Crownes, are Affliction-enduring hopes: But the Imaginary hopes of Glory, are cowardly, effeminate, ſoft, laſcivious, and are founded in pollicy, not in piety; meaſured by the intereſts of the body, not the ſoul, are pleaſed with the fair, not the foul weather in heavens way. They engage in the Chriſtian Warfare no further th • n the fleſh may be pleaſed, a ſafe retreat to the world may be obtained; and this counterfeit hope in trying hardſhips, is ever offended in Chriſt, Mat. 13. 57. One hard ſaying or another, and unpleaſing religious ſeverities, make Chriſtianity a ſcandal: The voluptuous profeſſor turns from the power of it, and in time of temptation falleth away.

SECT. 1.

IN reference unto ſin, there is wantonizing againſt Grace, in 1. The grace of God is turned into wantonneſs, in reference to ſin Quaſi Deus teſtatur de gratia ſua, ut non ſolliciti ſimus de cavenda ipſius offenſa, Piſcator. 〈 in non-Latin alphabet 〉 . four things.

1. When the heart is careleſs of ſin, doth not caſt about which way to avoid it; but if the coat of Profeſſion be ſtained with it, if the heart be a ſink of uncleanneſs, if the hands be defiled, the daring ſinner makes no matter of it; as if God in teſtifying his Grace, ſhould give liberty to caſt off all care of avoiding offence: The Apoſtle hath recorded other things, of the truly Chriſtian repenting Corinthians, mentioning their carefulneſs to admiration: Behold what carefulneſs your godly ſorrow hath wrought in you? 2 Cor. 7. 11. What ſollitude and diligence not to fall into the old ſin? But it may be ſaid of many l • ſ • ivious ſpirits, Behold, they dwell careleſly, as the men of Laiſh did. Temptations, like the children of Dan, may invade, plunder, and ſpoil them, Judg. 18. They care not for their precious ſouls, though they periſh: But the Lord will deal with them, as he ſaid he would with Magog, ſend a fire among them that dwell careleſly in the Iſles, Ezek. 39. 6. The eaſe of theſe ſimple ones will ſlay them, Prov. 1. 32. Though they are careful to ſecure their fleſhly, worldly intereſt, and wholly careleſs of the main concernments of the glory of God, their own ſalvation, and the honor of Goſpel Grace: God will be careful to exalt his own Name, in avenging the diſhonors of his Grace.

SECT. 2.

2. WHen the heart is fearleſs of ſin, there is a looſe Libertine: 2. Grace is turned into wantonneſs, when the heart is fearleſs of ſin. ubi timor non eſt, ibi diſſolutio vitae eſt. Iſidorus. It is one of the Characters of theſe wantons in the Text, They fed themſelves without fear, Jude ep. v. 12. No wonder they were diſolute, when fearleſs Spirits: Job was afraid, that when the goodneſs of God had provided Feaſts for his children, the Devil ſhould be paid the ſhot; Leſt they ſhould ſin, and curſe God in their hearts, Job. 1. 5. Therefore he ſent and ſanctified them, and offered up ſacrifice for them, that in the name of Chriſt his Redeemer, their ſins might be expiated and forgiven them: But fearleſs Senſualiſts, eat and drink, and ſin with and againſt the Creatures, but fear no hurt; yea, What fear was ſaid of the repenting Corinthians, 2 Cor. 7. 11. What fearleſneſs may be ſaid of looſe perſons? They are not afraid to ſpeak evil of Dignities, 2 Pet. 2. 10. to ſet their mouths againſt Heaven: They ſpeak wickedly and loftily, not tremblingly concerning oppreſſion, Pſal. 73. 8. They fear not to ſin in lawful things, never regulating their uſe by expediency, and the grace of Temperance, and ſo wantonly dance on the pits brink; fall from lawful allowances, to unlawful things: They fear not the reckoning day, like looſe Debtors, while they ſpend on the ſtock of their Creditors Eſtate, and patience: Well were it for theſe, if awakened out of the deadly Lethargy of this carnal Security, they would hearken Time vel hoc ipſum quod te invenis non timentem. to the counſel one giveth, Fear for this reaſon, becauſe you have found the want of fear.

SECT. 3.

3. WHen the heart is ſorrowleſs for ſin; As an offence to 3. Grace is turned into wantonneſs, when the heart is ſorrowleſs for ſin. God, an unkindneſs to Chriſt, a defilement to the Spirit an obſtruction to fellowſhip with the holy God; and upon Goſpel conſiderations of ſpiritual Ingenuity, and love to the Lord, hath not a broken heart, and a contrite melting Spirit, in cloſe Soliloquy with God by meditation and ſupplication; but is as hard as an Adamant, without all mournings and relentings, upon the forecited grounds; Here is clear abuſing of Gods Grace: It was never offered to harden, but ſoften the heart, as it did the hearts of Peter, Matth. 26. 75. Mary Magdalen, Luke 7. 38. and humble Paul, Rom. 7. 24, 25. O Lord, are not thine eyes upon the truth? Thou haſt ſtricken them, but they have not grieved, Jer. 5. 3. God ſtrikes wicked, rocky hearts, with Afflictions, Reproofs, • errors, ſmitings of the Conſcience, fears of Hell; but their ſorrows are not to be diſcerned, but hypocritical, or ſlaviſh and brutiſh, which vaniſh when the ſmart is off. Tantum ſunt brutae Lamentationes. Calv. in Jer. 5. Theſe are ſtrangers to godly ſorrow, which worketh out the loveliking delight, the reign of ſin: While Gods mourners are in ſecret, and looking over their ſins with heavy hearts and weeping eyes. They are wantonly leaping and triumphing in the helliſh mirth of ſporting in ſin, Prov. 10. 23. Taking pleaſure in unrighteouſneſs, 2 Theſſ. 2. 12. It is a clear evidence, that they who never had true Goſpel mourning for ſin, or have forſaken Gentes qui dolere deſierint, dediderunt ſe laſciviae. Pet. Martyr. 4. Grace is abuſed, when the heart is powerleſſe over ſin. 〈 in non-Latin alphabet 〉 . Oecumenius. Diſruptis his vinculis, praed • ſuâ ſpoliatus. Daven. in Coloſ. the exerciſe of it, or think it needleſs, or ſcoff at it (as if there were no Scriptures: Bleſſed are they that mourn: Godly ſorrow works repentance: A broken heart, O God, thou wilt not deſpiſe;) are wanton abuſers both of the time and Grace of Repentance.

SECT. 4.

4. WHen the heart is powerleſs over ſin, there is a licentious abuſe of Grace: Surely Grace is victorious, and will in time, in the conſcientious and ſpiritual uſe of means, rout the powers of Hell. Satan, before the reſcue of Grace comes, bindes his Captives faſt in the chains of their own ſins; But, when they are broken, he hath loſt his prey; and the tyrannizing Prince of the world, John 14. 30. That hath the power of binding; loſt ſinners, under the power of the ſpiritual death, and guilt of eternal, Heb. 2. is caſt out, in the merits and power of infinite redemption, John 12. 31, 32. Grace is not a ſhadowy, but real war, though it be often worſted, yet it rallies again, and by the renewed Auxiliary Forces of Divine power, it beats down ſtrong corruptions before it. What injury is it to Grace, to contemplate, but never practice Mortification; to profeſs the Chriſtian warfare, but never to fight; or in undue arms, or without skill to put on Gods Armor, or to ſleep in them, or to lay them by, or to run to the enemy, and ſo to do no execution on carnal Luſts and Affections? What is this, but to diſparage, and endeavor, what in us lies, to degrade Divine Power, from the glory of its victorious ability, as if the contracted corruption from the firſt Adam, could ſtill be too hard for the Grace of the ſecond? How doth a powerleſs profeſſion over ſin, proclaim it ſelf a ſtranger to the mighty Arm of the Prince of Grace, never feeling the power of theſe truths: Chriſt brings forth judgement unto victory, Matth. 12. 20. Greater is he that is in victorious Believers, than he that is in the world, 1 Joh. 4. 4. Are there not many among us that have notions, fancies, expreſſions of Grace, yea, infuſed, gracious, heavenly motions, ſpeaking in them: But do they leave theſe ſins and do theſe duties, in the fear of God? How can they that are falſe to their own Convictions, Confeſsions, and the Holy Ghoſts Inſpirations? What mocking of God is there in unmortifying profeſſion, as is too legibly to be read in the lives of men? Doth not all the Grace of vain, idle opinionative Chriſtians, that ſeems to be expreſſed in Prayer ex tempore, or of ſet forms; in appearing to be taken, with gracious examples, Sermons, Chapters, good Books, and Conference, evacuate into lazy Speculation, and powerleſs profeſſion? In holy duties of worſhip, there ſeems to be Evangelical Grace; but in the frame of the heart and courſe of life, in dealings with men in Callings, Conditions, Relations; with many there is no being of Grace, and with the gracious, no conſtant, ſufficient, convincing exerciſe of Grace, a few excepted, that make Religion their buſineſs. What a diſgrace is put upon the grace of God? What temptation to blaſpheming Sons of Belial, that the Grace of God men ſpeak of, is a Fable, a Dream, a Fancy, no Reality? Such do-nothings, or nothing to purpoſe, as beat the air in their cold profeſſ • ons, and dead convictions of Gods grace, may bl • ſh and be aſhamed of their wanton ſpirits and converſation, when they read theſe Scriptures: From the day the grace of God was known in truth by Deus ex peccatorum ſordibus, ad frugem meliorem • ecare dignatur. Gualther. de Matthaeo. the beleeving Coloſſians, they brought forth fruit, Col. 1. 6. Wee beſeech you receive not the Grace of God in vain, by offenſive converſation to God and men, unrepented of. 1 Cor. 6. 1, 3. The Gentiles had their underſtandings darkened, alienated from the life of God, paſt feeling, given over to laſciviouſneſſe, working all uncleanneſſe with greedineſs, but you have not ſo learned Chriſt. Eph. 4. 18, 19. The grace of God, O holy Epheſians, hath over-powered your hearts to an abhorring, and declining theſe ſinnes, and to walk in the bleſſed paths of holineſſe. Grace acting to purpoſe in regenerate Zacheus, put him upon liberal contribution to the poor, and honeſt reſtitution of ill gotten eſtate. Luk. 19. 8. When the Goſpel came to the Theſſalonians, not onely in word, but in power, it enabled them to turn from idols (in the zealous worſhip and preſervation whereof, Idolaters are uſually mad. Jer. 50. 38.) to ſerve Idolis renunciaveritis, voſque in ſervitiū Dei addixeritis. Dikſonus. Magices libros intelligimus. Gualt. in loc. the living and true God. 1 Theſ. 1. 5, 9. when the ſame word of grace took poſſeſſion of the hearts of them that uſed curious and Magical Arts, they brought their books together, and burnt them before all men, though they were worth fifty thouſand pieces of ſilver. Act. 19. 19. O ſhame of the common powerleſs Chriſtian profeſſion of the Age! The Goſpel of grace, by the mighty breathing of the Spirit came near the hearts of Magicians, made them Chriſtians, and open penitents, even to a publick ſacrificing of their wicked Propriori numinis afflatu tacti, libros publicè, congeſtos exurunt. books to the flames; but a thouſand Sermons of Goſpel grace may reach the eare, the fancy, the underſtanding of profeſſed Chriſtians, but never change the heart to a powerful reformation. Oh that bare Illuminiſts and verbaliſts in Religion, that live as if the eſſentials thereof were onely notions, and words would conſider three things.

1. The Kingdom of God ſtands not in word but power. 1 Cor. 4. 20. Its reall ſubjects are as well diligent doers, as good ſpeakers: Lay more • ſtreſſe on hearts and lives than lips, had rather be than ſeem to be penitents, rather run in the way of Gods Commandements, than talk of them. A groundleſſe intitling to Chriſt Lord, Lord, will ſpeak no faithfull Subjects of Chriſt at the great day, why ſhould it now? The kingdom of God is righteouſneſſe Rom. 14. 17. not onely imputed, but inherent, not onely of Juſtification but Sanctification. In the Kingdome of grace, all ſaved Profeſſors have holy hearts and good lives. Satans ſubjects, though they take Chriſts Preſs-mony in Baptiſme, uſe the badges of his Government, yet never did ſet one foot into Chriſts kingdome.

2. Such as call Chriſt their Lord and Saviour, yea often bind their ſayings by theſe words, as they hope to be ſaved, when they neither rightly underſtand ſalvation, nor true hope; yea all Libertines of ſtricter profeſſion, that have carnall, looſe, epicurean hearts, and lives, they are no better than the enemies of Jeſus Chriſt, and ſelf-deſtroyers. The compaſſionate Apoſtle could not but ſpeak of theſe with teares; They are the enemies of the Croſſe of Chriſt, whoſe end is deſtruction, whoſe God is their belly, who mind earthly things, Phil. 3. 18, 19. Let them look over this Text, and weep, who either in larger profeſſions, or ſtricter, but eaſie religious formalities, are effeminate, delicate, fleſh-pleaſer, belly-ſtudents, and gloriouſly back-adorners, money-idolaters, almoſt in nothing denying themſelves in their ſenſualities, they are enemies to the croſſe of Chriſt. Did they Epicurei jur • dicuntur hoſtes Christi, videntur enim velle regnum ſuum, illis reſtituere, quod Chriſtus • n cruce ſpoliavit. Daven. in Coloſ. never read, Our Old man was crucified with Chriſt, Rom. 6. 6. That as corruption was crucified meritoriouſly on the croſs, ſo it ſhould be crucified efficaciouſly in the heart? was it not the great deſign of Chriſt crucified, that the body of ſin ſhould die? are not theſe enemies to his croſs, that pamper it, and keep it alive? Beſides are not they enemies to Chriſts croſs, who though they read and cannot deny it that Chriſt triumphed openly in his bloody paſſion over his enemies, a World, b Fleſh, and c Devil, a Joh. 16. 33. b Rom. 6. 6. c Col. 2. 15. yet by their graceleſs hearts, and diſſolute lives, like Traytors to their profeſſed Lord, reſtore to his enemies what in them lyes, their vanquiſhed Kingdom, which the Lord Chriſt died for to deſtroy in the Croſſe.

3. From an holy profeſſion, powerleſſe over corruption, the Lord Chriſt is like to have no followers in the world. Primitive Chriſtians won repute to Chriſt and his Goſpel, not by their ſhadowy forms, but ſubſtantial powers of Godlineſs. The Apoſtle Peter exhorted Chriſtian Wives, ſo powerfully to adorn their Profeſſion, that their lives, as really converting Sermons might win their idolatrous Husbands to Jeſus Chriſt and his Truth. 1 Pet. 3. 1. when powerleſſe good ſpeeches doe no good, the practicall power of godlineſſe would make converts. When heathens found the chriſtians not onely holy lives, but miraculous power of caſting Daemonibus ejectis omnes quireſanali fuerunt, adhaeſerunt religioni cujus potentiam ſenſerint Juſtitia. De Lact. l. 5. c. 23 Devils out of their bodies, they ſtuck cloſe to that Religion, whoſe power they felt. Were the lives of chriſtians now adayes ſhining and convincing, did the miraculous power of caſting Devils out of ſouls appear, not onely the delivered themſelves, but prophane obſervers would magnifie and keep cloſe to that religious profeſſion, whoſe glorious victorious power is admirably diſcerned.

SECT. 5.

2. THe grace of God is turned into wantonneſſe, when the The grace of God is turned into wantonnes, when the ſinner carries looſly as to God. ſinner carries looſely as to God, hee doth ſo in four things.

1. When Pretenders to Gods grace, doe not retaine the light of God ſhining in their minds, ſo that truths, that would be ſaving and ſanctifying, are impriſoned in unrighteouſneſſe, and God is not with liking and love in all their thoughts, Pſal. 10. 4. He is known, but not glorifyed as God, Rom. 1. 21. By the ſin as well of wanton chriſtians as wanton heathens, Gods grace is injured. Impure hearts, and evill lives are ſad contradictions to divine informations: Careleſſe ſervants minde not their Maſters pleaſure, not careleſſe Chriſtians the pleaſure of God.

2. When the commands of God are caſt behind the back, the grace of God is abuſed. As his Laws are ſweetly qualified in Chriſt, they are all Acts of Grace. God favours us in requiring obedience of us on Goſpel tearms: His Laws are known to Jacob, and his Statutes to Iſrael, he hath not dealt ſo with any Nation, Pſal, 147. 20. To the Iſraelites pertained the giving of the Law, Rom. 9. 4. Now to caſt his gracious pleaſure behinde the back, is ſuch an indignitie, as to caſt away a Princes gracious Proclamation, wherein his pleaſure is ſweetned with many acts of grace. God needs not our obedience, we need his commands, and in their obediential ſervice there is not only work but wages. The ſweet peace and comfort of ſincere goſpel duty payes for its performance. In conſcionable and ſpirituall obedience, as God 〈1 page duplicate〉 〈1 page duplicate〉 is glorified, ſo there is great reward, Iſa. 49. 4. Pſal. 19. 11. What wrong do they to the grace of God, and their own ſouls, who under the favor of Grace neglect that holy compliance with the Divine Will, which is rewarded with preſent purity and delight, 1 Pet. 1. 22. Rom. 7. 22. and ſhall be with promiſed eternal happineſs? Rom. 2. 7. Heb. 6. 12.

3. When there is impudent irreverence in the preſence of Erubeſcentia virtutis tinctura. Laertius in vita. Diog. God: There is no fear of God in the eyes of daring ſinners, Rom. 3. 18. whereas true Grace would put on an holy bluſh, either to prevent ſin, or repent of it: The Philoſopher reſented modeſt ſhamefaſtneſs, as virtues colour; and the Scripture accounts of holy ſhame, as the complexion of Grace: O my God, I am aſhamed, and bluſh to lift up my face to thee, Ezra. 9. 6. ſo Rom. 6. 21. O our hypocriſie! we that ſtile the Lord our gracious God, are aſhamed of ſins before men, but bluſh not to ſin before God: O our ſlighting of Gods preſence! Though we ſee Gods All-ſeeing eye upon us, and are convinced, the Lord knoweth, and exactly weigheth our ſinful thoughts, reaſonings, deſires, affections, Perturbations, cloſe Atheiſme, irreverence, filthineſs, pride, envy, malice, and Books of ſinful words, Actions, to be read over again in the great examining and Judging day: yet the audacious ſinner will pour out his pollutions before the ſeen face of God, with a ſhameleſs whores forehead, Frous illis erat meretricis, nec vellent erubeſcere, nullis Dei judiciis, ſe corrigi ſuſtinerent. Calvin: in Jer. 3. 3. and a ſpirit ſenſeleſs of his ſevere judgements or prying preſenſe. Too many that go for Gods ſervants, are like the looſe ones of men, that know their gracious Maſters eye is before them, yet abuſe him, and ſlight his pleaſure before his face; ſuch a frame of ſpirit ſpeaketh this wickedneſs, as if ſuch Language were uttered before the Lord: O Lord, thou art my loving Maſter, but I ſo little regard thee, that though I know thou feeſt me, yet I will diſſemble, be unclean, paſſionate, unjuſt in my dealings, worldly, and follow the ſwinge of my corrupt luſts in thy ſight; ſuch kinde of excuſes carry great filth and guilt—But be not deceived, God will not be ſo mocked.

4. When pretenders to the Grace of God live wholly to themſelves, Niſi quiſque à ſemetipſo deficiat, ad eum qui ſupra ipſum non appropinquat. Greg. and not to him; This is an affront to Gods Grace. It is the genuine and proper work of Grace, to live to God: He cannot draw nigh unto him that departs not from himſelf. Grace is water of life, it is with this, as with other water, it riſeth as high as the Spring from whence it came: The God of grace is the ſpring of grace; this living water runs up to its own Spring: He is the Sea of grace, this ſweet ſtream in a ſupernatural gratitude, runs into its own Sea. The Lord Chriſt deſigned this in his death, that his redeemed ones ſhould not live unto themſelves, but to him that died for them and roſe again, 2 Cor. 5. 15. But now when carnal Goſpellers follow the guidance of their own reaſon, the imperious Law of their deſires and affections, like Iſrael, bring forth fruit unto themſelves, Hoſ. 10. 1. Center their Religious ſervices, hearing, faſting, praying, reading, for ſelf, not God, Zach. 7. 5. When ſhining, glorious profeſſion, is but a more unſuſpected and politick ſacrifice to that grand Idol, Carnal ſelf, either in the whole or main of its ſervices, the grace of God is abuſed: When all Chriſtians by their profeſſion, ſhould lay out and conſecrate themſelves wholly to Chriſt, they are unworthy that the earth ſhould bear them, that do not fully reſign and devote themſelves to Chriſt. They are not worthy of the name of men, falſe to the Law of natural gratitude, that ſerve not their deliverer; and are not they as unworthy of the name of Chriſtians, falſe to the Law of ſupernatural thankfulneſs, that ſerve not their profeſſed infinite Redeemer? Pretended favorites of Heaven, are like thoſe ſelfiſh Courtiers who abuſe their Princes ear, Smiles, Grace, Honors, and Bounty to Chambering and Wantonneſs, to the greatning of themſelves and families, but improve not their Soveraigns Grace to his Honor, the glory of his Crown, the increaſing of his Treaſure, the eſtabliſhment of his Dominions; the lively Pictures of them that go for the Spiritual Darlings of Gods Court, who live not to the glorious intereſt of their Heavenly King, but bias all his gracious dealings, according to the motions of worldly and corrupt 6. The Grace of God is turned into wantonneſs, when the heart carryeth wickedly as to Chriſt. Theſaurus omnium Chriſtus donorum. Marlorat. ſelfiſhneſs.

SECT. 6.

3. THe Grace of God is turned into wantonneſs: When the heart carries wickedly, as to Chriſt, in three things.

1. When the profuſe riotous ſinner, runs in Gods Debt, becauſe Chriſt is his ſurety: Indeed, upon this truth and rocky foundation, that Chriſt is the faithful ſurety of his people, Heb. 7. 22. is built the eternal ſalvation of his Church: It is the richeſt, right orient Pearl, in the Goſpels Cabinet: A Believer would not be without this everlaſting prop and ſuccor to faith, this aſſured conveyance of eternal happineſs for the world: It is droſs and dung to this excellent knowledge, Chriſt is a ſurety: But to whom, and for what? To refuſers and deſpiſers of him? to looſe the reins on the neck of luſts? to priviledge the liberties and power of Satan? to ſin without controll and remorſe? Surely Chriſt as our ſurety on the Croſs, ſuſtained our perſon, and Chriſtus ut ſponſor perſonam noſtram gerebat, ut vetus noſter homo in nobis necaretur Dikſ. in Rom. 6. Faedus gratiae habet Chriſtum ſponſorem, ut tanquam Dei amici ambularemus. Dikſ. in Heb. 7. made to his Father an engagement for us, that our old man in time ſhould die, Rom. 6. 6. Yea, in the great agreement of the holy and everlaſting Covenant of Grace, there was this part of ſuretiſhip, that • e ſhould walk in holy fellowſhip with God and Chriſt, by the Spirit, as the friends of God, and therefore it is an intolerable indignity to our heavenly ſurety, at once to believe him an undertaker, that corruption ſhould die, and to live in ſin. This maketh him a ſurety, and no ſurety: A ſurety, in the profeſſed Faith and owning of this ſuretiſhip; no ſurety in the Preſervation, and not Mortification of wanton Luſts. Conſider this, all ye that ſin againſt the grace of your profeſſed ſurety, but without his leave, or the leaſt allowance of his Goſpel, was a gracious pardon-office, dearly purchaſed, by the infinite price of the blood of the Son of God, that it ſhould laviſh out forgiveneſs of ſins to diſſolute livers? Did God decree, and Chriſt accept of a weighty, coſtly, and ſuffering ſuretiſhip, that profuſe, Iewd Debtors, might ſpend more freely, merrily, and daringly, on the ſtock of their ſureties ſatisfactions? Such indignity carnal profeſſion impoſeth upon Chriſts ſaving undertaking: The Lord invites the humbled, burthened ſinner, to accept of Deus nos invitat ad veniam, & nos quo • idie cumulamus offenſam. his pardoning mercy, and proud Libertines heap up ſin: Theſe ſpots and diſhonors in Chriſtian Aſſemblies, are like to a young riotous Gallant, that ſpends largely, in Gaming, Feaſting, Whoring, and comfortably ſtayeth upon this, he ſhall not be Arreſted, not Impriſoned, becauſe he hath a rich ſurety will pay all: So expenſive Libertines give large vent to their corruptions, in their ſinful creature-exceſſes, in their abominable hypocriſies, in their unrighteous dealings, in their idolized ſenſualities, in their carnal ſecurities, and yet they chear, and fully ſtay themſelves in this Indemnity, the Law ſhall not arreſt them, nor caſt them into the eternal priſon of utter darkneſs, becauſe they have a rich ſurety, Jeſus Chriſt, who (as they preſume) will pay all.

2. When the faith of redemption, by Chriſt, worketh not Redemptio nos obſtrictos tenet, ac ſub obedientiae fraeno cohibet Carnis noſtrae laſciviam. Calvin. in 1 Cor. 6. Qui redemptus eſt alter us beneficio, non eſt ſui juris, Calvin. in Jer. 2. 20. ſubjection to him, the grace of God is turned into wantonneſs: Eternal Redemption, is an eternal obligation to ſervice, a bridle to curb our laſcivious fleſh, not a Feaſt to feed it: God hath on purpoſe decreed Chriſt a Redeemer, that he might be ſoveraign Lord over all his purchaſe, as we have dominion over that we pay dear for: Now where redemption by Jeſus Chriſt is preached in common, that the price of his blood was a ſufficient ranſome to redeem the whole world; there are very few but believe Chriſt died for them: But how is the myſtery and mercy of Redemption abuſed? the Faith of Redemption worketh not ſubjection in moſt profeſſed Chriſtians: They would be ſaved in their ſins, not from their ſins. Chriſt hath redeemed his people out of the hands of their enemies, but they are content to be in them ſtill; He died to reſcue them from their vain converſation, 1 Pet. 1. 18. but they are vain, Jam. 2. 20. Walk after vanity, Jer. 2. 5. and ſhall finde vanity their recompence, Job 15. 31. He was crucified, to deliver from the power of Satan, Heb. 2. 14, 15. but they are ſtill his poſſeſsion, Eph. 2. 2. as taken Beaſts are the Hunters prey, as Priſoners are the Conquerors ſpoil, to be carried up and down, dealt with at their pleaſure, 2 Tim. 2. 25. O that ſuch as are by profeſſion Subjects, and by diſpoſition and converſation Rebels againſt Chriſt, would ſeriouſly ponder theſe things.

1. Both the Scriptures and experience of loyal Subjects to Chriſt, do clearly evidence, that effectual, beneficial Redemption, is proved by ſubjection; that he died not to redeem us to the life, but death of ſin; not that we ſhould live and die in ſin, but Non ut nos vivendo pecca tis, immorarmur, & tandem immoreremur. Otho Caſmannus. live and die in the ſtate and power of Grace.

2. They that believe themſelves the redeemed of Chriſt, and yet are the ſlaves of their luſts, the vaſſals of Satan, have either not conſidered at all, or very ſlightly, That the proper intention of Redemption was Dominion; Ye are bought with a price, are not your own, your Body and Spirits are Gods, 1 Cor. 6. 19, 20.

To this end Chriſt both died, and roſe and revived, that he might Nullus fidelium juris ſui ſed alieni. Dickſonus. Ʋtinam hoc altiſſimis radicibus in mente figatur. Pet. Martyr, in Rom. 14. be the Lord both of the dead and living, Rom. 14. 9. Surely no Believer is of his own right, but anothers: His Perſon is deeply and dearly paid for; now what is bought, paſſeth into the dominion of the buyer. The ranſomed of Chriſt are Peculium Chriſti, Chriſts own poſſeſſion. It was an holy wiſh of an holy Writer, O that Chriſts Lordſhip, with deepeſt impreſsions, might be rooted and fixed in our mindes: The looſe depravers of Redemption, run the hazard of periſhing, when they refuſe to be Chriſts poſſeſſion.

3. The greateſt freedom, pomp and glory of the world that Impii pre viliſfimis & abjectiſſimis habentur, licet ſpiendeant in oculis hominum. Davenant: in Coloſſ. takes carnal eyes, diſchargeth no wicked Libertines from being the moſt vile and abject ſlaves. Nobles, though bound in ſilver chains, are Priſoners. The Devil and the old Man will never envy their ſpiritual Captives outward freedoms, while efficacious Redemption hath made no powerful Tranſlation unto Chriſts Kingdom of ſalvation.

4. Carnal walkers conceits of Redemption by Chriſt, are pleaſing, deluſive and vaniſhing dreams: While the Iſraelites ſerved Quicquid ſomniant homines carnales de liberatione ſuâ eſt vaniſſimum. Nam ut Iſraelitae dum Phaaroni inſerviebant, non erant libertate donati: ſic Chriſtiani dum Diabolo parent, dum peccati delitiis diffluunt. Davenant. Pharaoh, they were not delivered; ſo titular Chriſtians never, felt the power of Redemption, while they obey the Devil, and abound in the pleaſures of ſin: The chained Priſoners thoughts of Ranſome, are very ſorry ones, while he ſtill ſtarves, and dieth in his Irons.

5. The avenging jealouſie of the Lord Chriſt, will flame out againſt them, who reſt, yea boaſt in heart, yea ſometimes in tongue, of his ranſoming Grace, and yet ſhake off his rightly purchaſed Government: He counts them no better than enemies, that refuſe his dominion, and threatens their deſtruction, Luke 19. 27. He ſhall come from Heaven to revenge their diſobedience to his Goſpel, 2 Theſſ. 1. who prophanely reſted on the Grace of his Redemption. How can they anſwer their undoing fallacy, of dividing what God hath joyned, parting Redemption from iniquity, and Redemption from Hell, as if the whole of it were to reſcue loſt ſinners from the ſmart, not the filth of ſin; to give them a licentious eaſe, not to fit them for their profeſſed Lords uſe, and their own eternal ſweet communion with him, to keep them from being veſſels of wrath, not to make them veſſels of honour. What a diſhonour is this to the grace of God, That Luſt, the Devill, and the World, ſhould Lord it over Chriſts purchaſe? What reproach to Redemption, that thoſe who beleeve they are ranſomed by him will not be ſubject to him, but abide, Col. 1. 21. Enemies to him in their minds, declared by wicked workes? Are not theſe men like ranſomed captives, bought by a deare price, who are ſo far from ſubjection, and paying honour to, that they rebel againſt their Lord?

3. When Chriſt is deſired for his comforts, not for his ſervice, Gods grace is turned into wantonneſs. Thus many take Chriſt to ſerve their turnes of him, not to ſerve him, for a ſhelter to comfort them in ſtorms, not a Maſter to doe his will. When under the terrors and ſorrows of death and hell they would have comfortable words from Chriſt, even then when they have rebellious hearts againſt him. I have heard from an eye, and ear-witneſs, a ſad report of a tipling, adulterous, prophane man, when he had the terrours of an angry God on his wounded ſoul, and not onely fear of Hell, but confeſſed feeling of the paines and flames of hell in his ſpirit, was in his fleſh (like another trembling Balſhazar at the hand writing againſt him) a real afflicted Quaker, ſent for the Miniſter, cried out of his groſſe ſinnes, yea his barren and forſaken uſe of reading and prayer, but the ſlaviſh ſorrows were ſoon waſted, and the terrified ſinner ſoon grew vain, frothy, ſenſuall, and voluptuous. Such as like onely the pacifying, but not the purifying part of Religion, have whoriſh hearts, wandring from God to other Loves, even then when they are afraid of him. Wanton, unclean wives, would have their husbands good lookes, words, and gifts, though diſobedient to them, and defilers of the Marriage bed. Thus too many adulterous hearts, when the lips only matched with Jeſus Chriſt, would have the comforts of Reconciliation, Remiſſion, Adoption, the peace and joyes of the Holy Ghoſt, even then when they contemn his holy ſtrict Goſpel-government. The Apoſtle Paul will be a condemning inſtance againſt theſe ſelfiſh wantons. As he obtained Pardoning mercy. 1 Tim. 1. 13. So he was the ſervant of Jeſus Chriſt. Rom. 1. 1. yea laboured in Chriſts vineyard more than any of the Apoſtles, 1 Cor. 15. 10. Should God put ſound hearts to the choice, whether they had rather have eminent grace to doe the will, than ſee the ſweet face of Chriſt, they would prefer dutifulneſs before joyes, and rather obey the commands than ſee the ſmiles of God. But rotten hearts are all for the comforts, Hypocritae magno ſupercilio jactant pietaetem, ſed pias monitiones rejiciunt. Calv. Iſa. 50. nothing for the ſelf-denying, mortifying precepts of the goſpel, would be content to ſpend their daies in carnall rejoycing, not working for the Lord Jeſus. It is juſt with God, that all ſuch who onely ſeek the comforts, but not the labours and taſks of chriſtianity ſhall everlaſtingly be ſtrangers to the ſolaces, who were enemies to the duties of the Goſpel. They who center Optimo jure nobis adimitur gaudium ubi in ipſo gaudere neſcimus. Calv. in Iſa. 24. their joy in themſelves ſhall never have true joy. O that theſe men that fear no evill but wrath and Hell, and ſo doe keep in, not leave their wickedneſſe, and ſee no good in Religion, but its comfort and peace, would ſeriouſly conſider the experimentall words of Zanchy: Evill men doe but inwardly reſtrain their wickedneſs, which without feares they would wantonly powre forth, Suam pravitatem intus cohibent, quā • lioqui petu •• nter effuſuri erant. unde nec meliores nec juſtiores apud Deum, quia licet timore impediti, ſuam iniquitatem exercere non audent, tamen intus habent cor peccatis aeſtuans neo renovatum ab obedientia Dei. Zanchius de legis officio. and this maketh them not the better, nor more righteous in Gods account, becauſe though chained up by fear, they dare not act their iniquity, yet within they have ſins impure flames, pent up, but no heart renewed by the obedience of God.

SECT. 7.

4. VVHen the heart carrieth wickedly as to the Law of God, The Grace of God is turned into wantonneſs. 7 When the heart carrieth wickedly as to the Law of God. This is done Doctrinally, and Practically.

1. Doctrinally: When the Juſtifying grace of God is made 2 diſ-obligement from the obedience of the Law: Becauſe they that are under grace, are not under the damning power of the Law: Therefore looſe Opinioniſts teach, they are not under the commanding power of the Law, as if Chriſt dyed to free from the malediction, that men might be free from the direction of the Law. This aboliſhment of the pure divine Laws Authority, betrayes as a crackt brain, ſo an unholy heart. An holy Law cannot but be bid welcome of an holy heart, and a ſpiritual Law will pleaſe a ſpiritual heart. It is too clear an evidence of a looſe ſpirit to diſanull the government of a ſtrict Law, They are wanton Sons, who becauſe they are free from their Fathers diſinheriting, will therefore be free from their Fathers ruling. The Lord Chriſt hath ſet a black mark of diſpleaſure upon theſe diſſolute Opinioniſts, and hath taught us, They that teach beleevers 〈 in non-Latin alphabet 〉 , i. e. minimi ſiet, imo nihili, vult, e. dicere, illos iriè regno coelorum. Piſc: Schol: in Mat. are quit from the obedience of Gods commandements, ſhall be leaſt in the Kingdome of heaven. Mat. 5. 19. He ſhall be called leaſt, that is, he ſhall have the leaſt, yea no account with God at all; for thus Chriſt would be underſtood, they ſhall be baniſhed from their hopes of having a part in the Kingdom of Heaven. A ſevere threatning againſt doctrinal Antinomianiſme.

2. Practically: When under pretence that Chriſt hath redeemed ſinners from the curſe of the Law, they really lead accurſed lawleſs lives: They groſly erre, that think, the wrath and hell of the Law ſhall never reach them that are lawleſs. Aſſurance of ſaving Grace, joyned with a diſordered life, ſeemes to faſten a diſgracefull agreement on Chriſt, which he will never own, that he ſhall take off the Laws curſe, that they may ſhake off the Laws yoak: Hence Libertines take a courſe by their falſe Faith and covenant, that all the volleys of the Law, diſcharged from a jealous angry God againſt them, are but naked powdercracks, a ſcaring noyſe, not killing bullets, not doe execution upon them. Now Luſt and the Devill in theſe Practical Antinomians (for ſuch are wicked men that abuſe the grace of God) gaine a priviledging licenſe from the death of Chriſt, to ſin ſecurely, as if an open trade in Hells commodities, were allowed and ſealed by the blood of Chriſt. The Apoſtle hath told theſe to their terrour (unleſs the hardning habits of conſtant irregular courſes have 〈 in non-Latin alphabet 〉 . Lex poſita legis contemptoribus, & iis qui ſubjici neſciunt. Dum legem divinam deſeris, ſalutē propriam derelinquis, Salv. put them paſt fear) The avenging Law is made for the lawleſs and diſobedient. 1 Tim. 1. 9. for ungoverned practical Antinomians, that live as they liſt, under the favour, as they think, of Goſpel grace. But little doe daring Rebels think, that have made voyd the Laws of God in their hearts and lives, That while they leave Gods Law, they forſake their own ſalvation; it being a ſignal part of their ſalvation to be ſaved from ſin, Mat. 1. 21. which is a tranſgreſſion of the Law. 1 Joh. 3. 4. How little doe theſe abuſers of Law and Goſpel conſider intention, which was not onely to ſave ſinners from Hell, but his Law from wilfull, conſtant diſreputation and violation in the world: He hath magnified his Law, and made it honourable. Iſa. 42. 21. not onely by his own perſonal obedience, but commending it to, and commanding it of all his followers, as a moſt equall rule of life, and way of happineſſe. They that oppoſe freedom from the Laws curſe, to binding in the Laws bonds, ſhould remember, that this ſpirituall bleſſing is a deep obligement Oritur hoc de. bitum ex beneficiis in nos collatis, ne amplius ſemper ſecundum carnem vivamus. Peter Mart. in Rom. Carni nihil debemus nifi mortifieationē. Ex. eod. to abhor a carnal converſation, and that they are not debters to the fleſh but the spirit, not to ſin, but Chriſt. Rom. 8. They owe on proviſions to, but mortification of their luſts. Yea further, they ſhould conſider, the Spirit, voice is the Laws, and the leading of Gods Sons by the spirit, is leading them in the cleane paths of the Laws obedience: Such as dare aboliſh obedience to the Law, becauſe the grace of God in Chriſt hath freed from the curſe, ſhould doe well to fear and tremble, they are the men and women that ſhall never eſcape the curſe, who ever abhorred and caſt off the authoritie of the Law. It is a word of eternall veritie, equity, and purity: The Idaea of eternal right reaſon in the minde of God, moſt fit to be an immutable and eternall rule of duty, and will juſtly and infallibly call for eternal puniſhment upon all looſe Rebels againſt it, hatſoever ſanctuary they think to Lex in ſanctis aternum durat find in Goſpel grace. Well were it for Lawleſs Libertines, could they ſee themſelves under the curſing Law, and feele the ſmart of it, as a ſevere Schoolmaſter, to laſh them unto Chriſt, that being reſcued from the curſe, they might bee enabled by the ſpirit of Faith, love and power, to performe the duties of the Law. The Grace of God is turned into wantonneſs, when the heart carryes wickedly as to the Goſpel of Chriſt. Audiunt vocē ſervi ejus, Iſa 50. 10. Subeſttacita Antitheſis, inter audientiam quam exigit & licentian ſpernendae doctrinae, calv.

SECT. 8.

5. THe grace of God is turned into wantonneſſe, when the heart carrieth wickedly as to the Goſpel of Chriſt, and ſo it doth.

1. When the Goſpel cometh in Word onely, not in Power, when all its ſweet invitations, intreaties, wooings, exhortations, doe but bear the air, are never entertained by the true hearing ear, into the beleeving heart; when Goſpel Sermons, Chapters, Diſcourſes, Examples take no impreſſion upon hard hearts; when glorious Evangelicall myſteries, Angels admiration, are ſlighted by the carnal, vngrateful world, yea when a long, barren, uneffectuall living, under Goſpel ſaving diſcoveries, ſadly declareth, it hath not yet bin the power of God unto ſalvation when after ten, twenty, forty years convincing, inviting miniſtry it may be ſaid of too many under ſouls Phyſitians, what was ſaid of the woman with the bloody iſſue, under bodily Phyſitians, They are nothing bettered, but grow worſe. Mar. 5. 26. when the moſt favour carnal ſpirits give the goſpel, is to give it the hearing, and that is all; like wanton ſons that give their Fathers the hearing of their commands, and that is all; in this caſe the grace of God is highly abuſed. Againſt ſuch as oppoſe the word of Holineſs, Life, and Salvation, and have no faith to mingle it in their hearts, as if it were a fable, a lye, a loſs, ſo doe, injudicious ſlighty, careleſs, ob • linate, though profeſſed chriſtians; theſe are witneſſes. The Theſſalonians, who did not only hear the word, but felt the power of it. 1. Theſ. 1. 5. The fruitfull coloſſians who heard it, and knew the grace of God in truth, Col. 1. 5, 6. The Romans who after it was delivered unto them, were delivered in its tranforming mold, as mettal into the Bell-founders, or clay into the Potters ſhop. Rom. 6. 17. The whole number of 〈 in non-Latin alphabet 〉 the ſaved that in the word of grace have felt and demonſtrated the revealing of Gods arme, are mightily tranſlated from Satans kingdom into Chriſts. Col. 1. 13. have mightily experimented the caſting out of the Prince of this world, Joh. 12. 31. will be aſtoniſhing witneſſes againſt them, who indeed have heard and read, and have had cold and lazy convictions of the goſpel, but with ſtony hearts reſiſted the faſtning and ſaving powerfull impreſſions of it.

2. When the Goſpel doth not diſmantle the Devils garriſons; doth not by its ſtorms, or friendly ſweet Parley, get the Royal Fort, the Will for Chriſt, and doth not ſet him there as commander in chief. When the Forts of hell doe not fall before heavenly Diabolus vinctos nos ten • bat 〈 in non-Latin alphabet 〉 . Oecumenius. Qui hujus imperium adhue ferunt, ſcelerum licentiā, & ſatanici regni fulc • a inſtaurant: Ganlt: in Luk: 10 Goſpel batteries; when its ſweet trumpet ſoundeth to the battle, its weapons are handled and uſed, but all the while pretenders to Chriſts colours, fight on the ſide of the Prince of darkneſs, and are faithful to him as their Liege Lord, here the grace of God is iniured, as being appointed to be the conquering arm of God, but is bleſſed with no victories over formall profeſſors. Satan careth not how much we have the nations of Goſpel in our minds, and mouths, ſo he may ſtill bind us faſt in the chains of our own ſins. They who yet can bear his deſtructive government, they are the ſupporters of a ſinful licentiouſneſs, the props, not the ruins of Satans kingdom. He will reſent Goſpel Faith, and profeſſion, as a meer mockery, that doth not deny his ſervice, nor diſturb his poſſeſſion He hath too clear demonſtrations of a carnall goſpeller, that bare words cannot caſt him our, that nothing beneath Almightineſs can do it, untill the chains of our own making, the reaſonings, luſts, affections of the fleſh are broken aſſunder; he looſeth no Priſoners, untill the Captain of ſalvation lead captivity captive; there neither is nor can be any deliverance: Such as under Goſpel-means of reſcue, that never yet had the victorious power of Grace, Diſruptis hiſce vinculis, ille praed • ,ſuà ſpoliatus, nos liberati ſumus. Davenanat in Goloſſ. Satis oftendunt ſe in foelicem illam-tyrannidem non agnoviſſe, & proinde Evangeliun n • nquam in animum admiſiſſe. Gualther. in Luke 10. ſufficiently declare they never had a ſerious ſenſe of Satans pernicious Tyranny, nor ever received the power of the Goſpel in their hearts.

3. When the Goſpel hath no becoming converſation in the World: It is ſo, when it and the Author of it are owned in words, but in works denyed, Tit. 1. 16. When un-Goſpel livers are ſo far, like Demetrius, to have a good report of the truth, 3. Ep. Joh. 11. and adorning the Doctrine of God our Saviour, Tit. 2. 10. That the word of Gods Grace is blaſphemed, Tit. 2. 5. and heareth ill of carping, graceleſs Criticks, almoſt as fabulous, that is, ſo impotent over diſſolute lives: Herein is Grace abuſed. It was a ſad ſaying of Linacre, reading the ſevere requiries of the Aut hoc non eſt Evangelium, out nos non ſumus Evangelici. Linacr. Goſpel; Or this is no Goſpel, or we are no Goſpellers: Such as have an high calling to Earthly Crowns and Thrones, uſually live worthy of their high promotion; Their Spirits and Places are equally high: God hath called his people unto a Kingdom, and Glory, and this calleth upon them to walk worthy of God, 1. Theſſ 2. 12. It was good counſel Agapetus gave to Juſtinian the Emperor, 〈 in non-Latin alphabet 〉 Agapetus ad Juſtinianum. 〈 in non-Latin alphabet 〉 Ex eod. To walk worthy of God, ſaying, He indeed is worthy of God, who doth nothing unworthy of him: The thanks he ſeeks, owns, and delights in, is not the eaſie tender of good words, but the real production of pious works: When the mouth is hot with GoſpelRedemption, Reconciliation, Pardon, Sonſhip, & the like, but the heart is cold in the thoughts of theſe things: Goſpel -duties and confeſſions keep no even pace; when there is Goſpel in the lips, but no tuning harmony of it in the life, here the grace of God is wronged.

SECT. 9.

6. THe Grace of God is turned into wantonneſs, when the 9. The Grace of God is turned into wantonneſs, when the heart carrieth wickedly as to the Creatures. Difficile eſt ut quis de deliriis tranſeat ad delitias, ut in utroque ſaeculo primus ſit heart carries wickedly as to the Creatures: Even theſe the good bleſſings of God, through the corruption of nature, are back friends to godlineſs. It's rare to finde the high bleſſings of the upper and lower Springs to kiſs each other: It is not ordinary to ſee Heavenly and Earthly riches to meet together in the fame perſons. Its hard, ſaid Jerome, to paſs from delights to delights, from the pleaſures of this life, to thoſe of the next;to be eminet in the great Eſtates, Honors, and ſweetneſſes of both worlds. There wants not ſad and common experience: This World becomes the immortal ſouls enemy; it is an eminent part of Gods Grace, when a precious ſoul is delivered: from the burthens, the ſnares, the pollutions of it: A corrupt ſtomack turns good meat into bad humors; and a corrupt heart Creature delights, into bad manners: They accidentally prove the ſouls bane: They make God and ſouls Strangers, prove intangling ſnares, and lead immoral mindes Captive. Bruit Beaſts goe heavily under a weighty preſſing burthen, and wealthy ones move faintly and wearily in the ways of Godlineſs, under a great load of riches. The Lord Chriſt knoweth well, that his heavenly Racers can run beſt; and Soldiers can fight beſt, that are leaſt burthened; therefore ordinarily he gives not out to his people vaſt Eſtates; Not many mighty, 1 Cor. 1. 26. The poor in the world, rich in faith: The lighter, the happier, the ſpeedier is motion Heavenwards. As the Redeemed by Chriſt were given him of the Father, to be taken out of the world, John 17. 6. So it is a main part of firſt converſion, to be turned from the Creatures unto God, and therefore it is an abuſe of Gods grace, to be licentious among the Creatures: That is done, when the uſe of the Creatures is intemperate and idolatrous.

1. Intemperate, when ſo much is taken in as wholly unſuiteth Non inducunt ad bon • rificandum createrem, potius abdus •• , in • bl vionem. Pariſienſis pars 2. de Univerſo. for the ſervice of God. Creature-ſurfets, unſit for glorifying of Gods grace: They are not coards to draw to God to honor him, but fetters to draw from God, and forget him. 'Tis hard at once to have a full purſe and belly, and a ſoul filled with Spiritual Riches and Delights. Seneca's ſaying is too frequent experience: A liberal uſe 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 & augmentū 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 car • 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: 'Tis 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. 'Tis a kinde of Idolatry to place happineſs in the Creatures: Covetouſneſs Eſt quoddam idololatriae genus, foelicitatē 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: 'Tis 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.

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 Practical Adverſaries of Gods grace clearly opened, to ſee the Inſolencies, Indignities, and Injuries they do againſt it, they could not but in a trembling conviction conclude, theſe and theſe things are certain diſhonors of grace, Stains of holy Profeſſion, Inconſiſtencies with the new Creature, Luſt and Satans methods of Damnation, and denials of the hope of Glory. As when Paul ſaid to Ananias, God ſhall ſmite thee thou whited wall, he had not ſaid ſo, had he known hee was the High Prieſt. Act. 23. 3, 5. • o had the bold abuſers of Gods Summus Lethargus, & quaſi mors humanae conſcientiae, ignorantia voluntatis divinae. grace, ſtrong and clear convincements, the frame of their hearts, and carriages of their lives, were the high injuries of Grace, eminent perils of deſtruction, and demerits of the hotteſt room in Hell; in the noon-light of ſuch an acknowledgement, they would feare and tremble to ſtumble upon their owne ruin.

SECT. 2.

2. VVAnt of Faith to believe the ſignall danger of ſinne, this 2 Want of Faith to beleeve the danger of ſin is a wrong to Grace. Caecus aſſenſus & plane temerarius ſine praeeunte notitia, non poteſt induere rationem fidei. Parkerus de Traduct. peccat. ad Deum. Theſis 56. huge ſin is the wrong of Grace. It is no wonder that the evill which is not known, is not believed, nor declined. Unbeliefe is the evill heart that departs from the living God. It ſets not to its ſeal, that God is true, in his promiſes nor threatnings; believes not the abominable, damnable nature of ſinne, and dallies with it. As daring wantons, who know that the cup that ſtands before them is of poyſon, yet beleeve it not, but drink and burſt; or the plague is in the houſe they goe into, believe it not, are mortally infected, and die: And as the Egyptians beleeved not that the cattle and men that were found abroad one ſtorming day ſhould die, adventured abroad, and were ſlaine; ſo dallying adventurers that beleeve not the miſchief of their ſinfull pleaſures, contempts of Chriſt and his Goſpel, they are dancing over the mouth of Hell, by the ſudden puſh of death are kickt into it. The looſe old world beleeved not the deſtruction Preached by Noah in the making of the Ark, were not moved with his holy example, and penitentiall inſtructions; The Sonnes of God playd the wantons with the fair idolatrous daughters of men, Gen. 6. 2. and were at length ſwept away with the flood. Faith would make Libertines fear and tremble: Unbelief is daring. Minatur Deus, & negligitis, minatur terrenus Judex, & contremiſcitis The wrath of man is more feared than Gods. When God (ſaith one) threatens eternal puniſhment, ye neglect it, when an earthly Judge threatens temporal, ye tremble at it.

SECT. 3.

3. WAnt of Heat, Intention and Livelineſſe in Religion. If 3 The want of life in Religion cauſeth abuſe of Grace. God be not ſerved in fervency of Spirit, Luſt will. If Satan cannot keep from Religious exerciſe, he tempts to Luke-warmneſſe, yea Key-coldneſſe in the performance of them. Inſtinctu Satanae, faith one, by Satans deading and flatting inſtinct, a drowſie tyring in good things ſteals upon body and ſpirit. Faint fighting is not wont to overcome, nor faint ſervice of God to mortiſie Luſt. How fe • are there in a Chriſtian congregation ſuperabounding in ſpiritual joy, alwaies pleaſant and merry in the Lord, fervent in ſpirit, day and night meditating in the Law of God, lifting up pure hands in prayer, follicitous obſervers, and ſtudents of their own hearts, zealous witneſſes of holy affections to good works, to whom Chriſtian diſcipline is amiable, Faſting ſweet, long Watching ſhort, the whole pietie of a regular converſation is a delitious feaſt, yea doth exceed the ſweetneſſe of the Quorum brevis & rara compunctio, animalis converſatio, ſermo fine circumſpectione, oratio ſine cordis intentione, lectio ſine edificatione. Bern. Virga & calcaribus indigentes. hony and the hony comb? Alaſs, how many are there who in an impartial inqueſt will be found remiſſe in the ſtudies of Holyneſs, fainting under Chriſts eaſie yoak, and light burden, whoſe compunction is ſhort and rare, converſation naturall, ſpeech without circumſpection, prayer without intention of heart, reading without edification, good purpoſe without execution, religious exerciſe without fervencie, who in the waies of godlineſs want the whipp and ſpurs, but in the too prone and nimble motions of diſlolute looſeneſs, need curbing bridles. Licentious courſes are ſo ſtrong and impetuous, that the modeſt ſhame of uncomelineſs, the bridle of reaſon, yea the fear of Hell, can hardly reſtrain them? No wonder if corruption be daring, diſſolute, and potent, when religious exerciſes are flat, dead, cold, and feeble. Wee bluſh not Sine debita attentione & fervore ſpiritus. Bern. (ſaid one) to pray to God without due attention and fervour of ſpirit. He that hath no ſweet communion with God, will ſeek it in the world, and pleaſing his inticing luſts. When the minde is ſenceleſs in reading and meditation, and affections are dull, corruption will be lively. 'Tis ſad to conſider how many ſeemed to diſcover the fervour of a pious converſation, in whom by degrees charity hath waxen cold, and iniquity abounded, and what appeared to be begun in the Spirit, ends (it is to be feared) in the fleſh. Gal. 3. 3. Draw me and we will run after thee, becauſe of the ſavour of thine ointments. Cant. 1. 3, 4. Therefore there is need of Opus habeo trahi, quia refriguit pauli • per in nobis ignis amoris tui. Bernard. drawing, becauſe the divine fire of the ſoules love, for want of fewel to it, and blowing of it, by degrees abates ad cooles. Drawing nigh the fire is for warmth, and drawing nigh of God is for holy heat. In near approaches to him, the new creature is a zealous enemy to wanton looſeneſs. Cockering cooleneſs in the ſevere religious exerciſes of Mortification is the bane of Profeſſion. Adonijah was a very goodly man, David his Father diſpleaſed him not at any time, in ſaying why haſt thou done ſo? 1 King. 1. 6. In the ſiſt verſe you ſinde him a daring Rebel; you may read in the Contents of the Chapter, Adonijah Davids darling uſurpeth the Kingdome. Thus is it with every fair faced goodly luſt. The indulgent Chriſtian is it too remiſſe in rebuking and chaſtizing it, and it riſeth up in arms againſt him. Cockering Mothers cold in rebuking wanton ſons, teach them to be Libertines, oſt-times train them up for the Gallows and Hell, ſo when the heart is remiſs and cold for good and againſt evill. Luſt will have its reins and lawleſſe liberty, and ruin its ſervants.

SECT. 4

4. WAnt of receiving the Truth in the Truth in the love of it, is an Advantage 4. Want of receiving the truth in the love, is an advantage to turn a Libertine. to trun a Libertine. The Apoſtle deſcribes the Antichriſtian ſpirit, that waxed wanton in taking pleaſure in unrighteouſneſſe; receiving the Truth for by-ends, not the love of it, 2 Theſ. 2. 10. So Heretical, looſe, prophane ſpirits are not in love with truth; and as a Wife who is not in love with her Husband, abuſeth his kindeſſe, ſo do theſe the truth: Love is kind, behaveth not it ſelf unſeemly, 1 Cor. 13. 4, 5. True love of truth is ſo kind to her, as not to put unſeemly affronts upon her. I wonder not when David ſetting up a pair of ballances, and weighing truth in one ſcale, and the greateſt glories of the world in the other, in his judicious eſteem, Truth as moſt weighty and maſſie did preponderate: His love run out in fulleſt ſtream to the Truth; O how do I love thy Law! Pſal. 119. 97. The joy of his high love was not onely parallel to the joy of all riches, V, 14. accounted as a rich fee-ſimple, an heritage for ever, V. 111. but the beauty and treaſure of truth was better unto him than thouſands of Gold and Silver, V. 72. Above Gold, yea above fine Gold, V. 128. And now as a faithfull Spouſe, deeply in love with, and betrothed to her dear • ridegroom, by no difficulties and afflictions is beat off from him, quickens and ſharpens her zeale after him by oppoſition, ſo David, eſpouſed to the pure and lovely truth of God, V. 140. was faithfull to the intereſt of it in all affictions; the whetſtone of his holy profeſſion, meditation of, and converſation by it. This was the ſweet ſong of his pilgrimage, v. 54. Neither trouble and anguiſh that took hold on him, v. 145. nor Princes perſecutions, v. 161. nor the preſence of Kings, v. 46. nor his enemies deſpiſing of him, v. 141. nor proud mens forging lyes againſt him, v. 69. nor their digging pits, nor laying ſnares for him, v. 85. 110. nor their waiting to deſtroy him, v. 95. nor their almoſt conſuming him upon earth, v. 87. could bring down his high eſteem, nor cool his burning love to the Truth, whoſe guiding, purifying, comforting influence he had found in his heart & life. Buy the truth and ſell it not, Prov. 23. 23. buy it at any reat, ſell it at no rate, as it is with perſons deeply ſick of love; they will have ſuch a man or woman, though they beg with them, ſo it is with the lovers of ſaving truth, they will be match'd to it, though they periſh by it, though it coſt them the loſſe of their eſtates, liberties, and lives. The word of truth, the Goſpel of ſalvation, hath been dearer to bleſſed Martyrs than their hearts blood. The Apoſtles could doe nothing againſt the truth but for the truth, 2 Cor. 13. 8. and then no wonder they were zelots for the truth, did neither Sancti viri amando diſcunt, quod docendo proferunt: Greg. ſuper Ezek. deny the profeſſion of it, nor wantonly abuſe it. Reall Saints learn the truth by loving it, profeſſe the truth they have learned, and ſtick to the truth they profeſſe. 'Tis a true and ſure experience they who have not received the truth for the love of it, rience they who have not received the truth for the love of it, but for, and by carnall ends, will make it their decoy and ſtalking Horſe; and as it was never heartily loved for it ſelfe, in time Mollior & ſolutior vita, eſt quaſt laſcivia adverſus Chriſtum. Calv. in loc. of Temptation, they will reject it, or diſſemble it, with which they have ever played the wantons, to which they never yeelded hearty obedience. The Apoſtle tells us, that younger widdows, profeſſed Chriſtians, waxed wanton againſt Chriſt in their too ſoft, and delicate life of pleaſures, 1 Tim. 5. 6, 11. a reaſon is ſubjoyned, Nemo vel tantillum poteſt a Chriſto deflectere, quin Satanam ſequatur. Hinc admonemar quam exitialis ſit 〈1 line〉 &c. 1b. beca uſe they caſt off their firſt faith, v. 12. The faith of 〈◊〉 ſevere, mortifying Chriſtianitie: Theſe alſo are ſaid, to go after Satan, v. 15. A ſad Text, that will prove many ſpecious, pompous chriſtians, to be fatanicall. Calvin beginnes his Expoſition of thoſe words, Some are turned aſide after Satan, with a Notanda loquutio: Note the words well; No man can a little turn from jeſus Chriſt, but he is in a ready way to follow Satan, Hence we are admoniſhed, how deadly a ſinne it is to turn aſide from the right courſe, which of the ſons of God will make us the ſlaves of Satan, and being drawn off from the government of Chriſt, ſets Satan over us to be out Leader.

SECT. 5.

5. WAnt of laying to heart Goſpel threatnings, contributes 5. Want of laying to heart Goſpel threatnings contributes to the Gods grace, to the Abuſe of Gods grace. The Lord hath to prevent the abuſe of it, annexed the threatnings of the covenant of works, to the violation of the covenant of grace. Death, Hell, the wrath to come, the curſes of the Law, were the threats of the covenant of Works. Theſe are uſed to Hedge in a reverend regard to, and obedience of the covenant of grace. God in infinite wiſdome and love, jealous of the Apoſtaſy of his peoples hearts, and zealous of his own glory, and their ſalvation, hath annexed dreadfull threatnings to the Preaching of the Goſpel, to keep down proud wanton fleſh, to be a thorny thick-ſett preventive of over-leaping rebellions, and preſervative of obedience The fear of anger is a good expedient, left the hope of Gods goodneſſe be abuſed to carnal neglect. Hence we read theſe comminations; Expedit eſſe ſub 〈◊〉 ne 〈 in non-Latin alphabet 〉 divinae benignitatis ſolvamur in negligentiam. Orig. We are not of thoſe which draw back to perdition, Heb. 10. 38. Perdition is implyedly threatned againſt A poſtaſie from Chriſt; He that loveth not the Lord Jeſus Chriſt in ſinceritie, let him be Anathema Maranatha; accurſed, excommunicate for ever, 1 Cor. 16. 22. The everlaſting curſe is threatned to Chriſts falſe friends: He that believeth not is damned, Joh. 3. 18. Except ye repent ye ſhall periſh, Luk. 13. 3. Yea there where the Lord proclaimes the glory of his name in grace and mercy, left it ſhould be wronged to wantonneſs, he mentions a terrible threatning, That he will by no means clear the guilty, Exod. 34. 6, 7. Such as by unbeleeving looſe impenitent courſes, a ſecond time cruciſie the Son of God, and proſtitute his metits to wicked courſes, ſhould doe well to ſtudy thoſe angry words, He will by no means clear ſuch guilty ones. Becauſe pround ſecure Libertines, either Impii ſimul & metuunt & contemnunt ſaenas. Luth. in Gen: conſider not, or fear not, or poſitively contemn Gods threatned wrath, Hence it is that they ſecurely play the 〈◊〉 in the hopes of mercy. 'Tis rare theſe ſad and ſerious thoughts are layd to heart; If I do not beleeve in Chriſt I am loſt for ever; If I live in my ſinne I ſhall periſh; If I depart from Chriſt I ſhall be. 〈◊〉 one; If I abuſe the long-ſuffering, goodneſs, truth, and pardoning mercy of God, Iſhall never be cleard of this guilt, the glory of his Juſtice will ſhine in my ruin, the glory of whoſe grace, hath been darkned by my looſeneſs. The daring thoughts, counſels, words, and practices of all Libertines doe betray ſuch a ſpirit as was in Marcion of old, who fancied God made all of mercy and grace, and removed ſeverities, and judicial penal authorities from the good God, as if he were a ſtupid Eſſence, inſenſible of any affronts and indignities put upon him. Thus as if God were not eſſentially juſt as well as mercifull, he is by impudent Libertiniſme ſpoyled of his Juſtice, who as hee is juſt, and a justifier of true beleevers, ſo he is juſt and a condemner of all his enemies, the greateſt whereof are they that continue in ſin becauſe grace abounds.

SECT. 6.

6. VVAnt of Grace changing and affecting the heart, that 6 Want of Grace changing the heart, cauſeth Gods grace to be turned into wantonneſſe: 〈 in non-Latin alphabet 〉 , violent ū quiddam ſignificat: Beza. Ʋſurpatur de iis qui in carcere & cuſtodia detinentur. Gen. 39. 20. Quotquot in officio ſuo tor, pent, & dona ſpiritus ignavo otio defodiunt, & nec propriam nec aliorū ſalutem provehunt. Gualt: in Luk: 19. Hom. 174. Verba in opera: Bernard. ſhines in the Head. Convictions may, and doe often ſtand with poſitive Rebellion. The truth of God is held priſoner in unrighteouſneſs. Rom. 1. 18. takes no hold on the wills and affections of men: ſuch violent reſtraint is laid upon it by over-powering worldly luſts, that its ſanctifying reforming liberty and authority is quite ſuppreſt. It is with the lightſome beames of Gods grace as with the Sun: The light may ſhine in the upper ſleeping room, but be ſhut out of the lower working rooms: The grace of God ſhines often in the upper ſleeping room, idle, drouſie Speculation, and conviction in the mind, but is ſhut out of the lower working rooms, the Will and the Affections. Evil ſervants know their Maſters will, but have no hearts to doe it. They are evill ſervants, who, in the Lords ſpirituall huſbandry, trading and occupation, are negligent in their duty, and hide the talents of the Spirits gifts in ſluggiſh idleneſſe, and neither promote their own, nor others ſalvation. Family-guides cannot beare it, who ſee their looſe Attendants waſte and abuſe the light of great Candles, to wantonneſſe, when their more conſcionable Miniſters doe much work by leſſer lights. What a ſhame will it bee in the reckoning day, when perſons of vaſt apprehenſions, but looſe hearts and lives, ſhall be condemned from the vaſt practice of Godlineſs, in men of mean, yet ſound intellectuals, who turn a few gracious notions, into holy motions, and words into works.

SECT. 7.

7. WAnt of the upright and genuine uſe of Cods grace, 7. Want of the genuine uſe of grace, cauſeth it to be turned into wantonneſs. Of 〈 in non-Latin alphabet 〉 , an aſſault, becauſe if the fleſh have never ſo little liberty, it will aſſault us. as a Medicine to cure, not as a Cloak to cover ſin: We read 1 Pet. 2. 16. a Cloak of maliciouſneſs, or wickedneſs, 〈 in non-Latin alphabet 〉 , and the danger of uſ • rg liberty an occaſion to the fleſh, Gal. 5. 13. which let alone, will make aſſault upon us, as the word 〈 in non-Latin alphabet 〉 imports: The Sheeps-skin on the Wolves back doth indeed cover, not alter the ravenous Creature: While the cloak of grace doth but hide, not heal the old Man, he will be a Libertine. The matter is not with carnal Goſpellers, whether they ſin or no, but whether concealed. Unſound hearts are not ſo much troubled with the conſcience, as infamy of ſin: Much wickedneſs in the world, appearing in its native colours would be abominable, but when it borrows a dreſs from the grace of God, it looks lovely, and is unſuſpected: A pitty it is, ſo fair a cloak as Gods grace, ſhould be put on ſo foul a body as ſin; it is as if a leprous Body were covered with Purple, and a Dung-hill with Scarlet. It was a part of Jeremiah's Lamentations, That the Sons of Zion, that were cloathed in Scarlet, embraced Dung-hills, Lam. 4. 5. It ſhould be for a lamentation, that ſpurious Goſpellers, the falſe ſons of Zion, clad in a rich, ſcarlet, glorious profeſſion, ſhould ſtain themſelves with durg-hill words and works. To put the cover of nature upon unnatural, unmorral ſins, is abominable; to put the cloak of grace on works of darkneſs, to waſh the Devils face with holy-water, is much more deteſtable: It is as if Satan ſhould court God to licenſe his wickedneſs, as if his pure nature ſhould priviledge uncleanneſs. They were falſe Jews, uncircumciſed in Spirit, though not in fleſh, who made their ceremonious ſervices, which Jer 7. 8. Plus licentiae ſibi in ceremoni is ſumebant, quae debebant eſſe paenitentiae ••• ercitia. Calv. ſhould have been exerciſes of repentance, the Patrons of Licentiouſneſs; and ſo they are adulterate Chriſtians, who proſtitute their Religious Worſhip, to irreligious deſigns and practices: But ſure Grace was never intended to cover, but cure ſin. As the God of grace hath clearly vindicated grace from this diſhonor, in his Scriptures, and in the mortified converſation of his real • aints, ſo will he in the great day of reſtitution of all things, all things by their proper names, ſet them on their own bottoms, arraign ſin as ſin, grace as grace, the enemies of Chriſt as enemies, and friends as friends, and avenge before the world diſhonors done to his Goſpel-grace, and invincibly clear it to the judgement both of elect and reprobates, that grace is a deſtroyer, not a Saviour of ſin, an help, not an hindrance of good life; Take with you words, and ſay, receive us graciouſly, Hoſ. 14. 2. This grace was an healing remedy; I will heal their backſlidings, v. 4. Grace, like the covering wings of the Chicken, like the covering Plaiſter of the wound, doth both cover, and cure: Pardoning and purging Grace go together. As the wiſdom, ſo the grace that is from above, is pure, as well as peaceable. It is the conſtant Petition of the ſound Spirit of Prayer, Lord pardon, Lord heal my ſins.

SECT. 8.

8. VVAnt of ſound conviction of the miſchief of original 8. Want of conviction of original corruption, is a cauſe of turning the grace of God into wantonneſs. corruption, and ſevere mortification thereof, is an experimented account why grace is abuſed: Here are two branches.

1. Want of clear convincement of the old mans miſchief: The Character of his wickedneſs is very large, when it is not known at all, or but ſlightly; no wonder if the boſome Enemy play Rex, and rule as he he His ſinfulneſs, as followeth not diſcerned nor regarded, begetteth high abuſe of the Grace of God. Were theſe things known and believed concerning original corruption, profeſſed Chriſtians could not be ſo licentious: Sad experience will give this evil report of it. One ſaith truly of carnal concupiſcence.

'Tis a numerous pregnant mother of ſins, and hath a vaſt Womb, Faecunda peccaetorum mater. in which infinite tranſgreſſions are conceived, out of which they are by the Midwifry of Satan and the World brought forth.

'Tis the ſtanding Foreſt, in which Beaſts of prey are nouriſhed and abound, harmful deſtructive luſts are fed and grown, that ſpoil the bodies and ſouls of men.

'Tis a deaf Adders ear to the Words, Wiſdom and Whiſpers of the Spirit, that will not hearken to the ſaving voice of the Charmer, charm he never ſo wiſely; will never hearken to the Counſels of true Wiſdom, till miraculous grace open and boar the ear.

'Tis a rooted, and deeply faſtned evil in all the faculties of man, written as with a pen of Iron, the point of a Diamond, graven upon the hard Table of the Heart, Jer. 17. 1. The deep Characters of its malignity are not ſoon and eaſily razed out.

'Tis a vaſt Sea, that notwithſtanding the infinite ſtreams that Inexhauſlum malum peccatum originis. Lu • h in Gen. flow from it, is not drawn dry, but as full as ever, without the exhauſting miracle of grace, gradually leſſening, and at length quite drying it up.

It hath an Whores face and tongue: it's beſotted Lovers believe it's permicious bewitching flatteries, are enticed by its luſts, as Fiſhes by baits, Birds and Beaſts by ſnares, Jam. 1. 14.

'Tis like an untractable Heifer, that will not bear the yoak of Cum carnis voluptatibus la • amus habenas, caro redditur intractabilis. Pet. Mar. in Rom 13. Cupiditates effraenes Deo adverſantur. Pe • petuo velut è regione Deo opponūtur: Grace, but kick and winch, and run away from ſervice, Deut. 32. 15. A wanton and unbridled Nag, that will not be handed by the Riders pleaſure, will, if left to it ſelf, neither be backt by reaſon, nor the Spirit of God.

'Tis not onely an enemy, but in the abſtract enmity againſt God, his Laws, Soveraignty, Holineſs, yea his being: The Divine nature, and corrupt nature, are tearms which can never be reconciled: The fleſh uncrucified will everlaſtingly luſt againſt the Spirit, Gal. 5. 17. Jer. 13. 27.

'Tis fortified in its ruining Art, by divers Luſts and Pleaſures, Titus 3. 3. like an old Souldier, hath many ſtratagems, and an old Angler, many Baits of ruining deceit: In its methods of deſtruction, if one way miſs, another will hit.

'Tis the Sin that eaſily beſets, Heb. 12. 1. and like an heavy 〈 in non-Latin alphabet 〉 , ad nos circumcingendos (& in curſu proinde impediēdos) proclive. Glaſſ. Philolog. Sae. Mollis carnis educatio atque indulgentia, nos in ſpirituali ſtudio magnepere remorantur. Grana • Chain tied to the affections, the feet of the ſoul, hinders ſpeedy motion in the Heavenly race ſet before us; or like a begirting Army, or long Garments that hinder running, obſtructs ſpeed in the way everlaſting; over pampering, even to an heavy, ſluggiſh, ſweating fatneſs, tires the Racer; So ſoft indulgencies to the fleſh, are a great Remora and conſtant ſtop to ſpiritual and heavenly motions.

'Tis a ſubtle Orator to defend it ſelf, when its wickedneſs is impeached, decried, diſcredited, condemned; it is the witty Mother of crafty Inventions, to prove it harmleſs, ſecure its Indemnity, to elude all Indictments of reaſon and the word; hath a wily head in all thoſe diſtinctions, extenuations, mental reſervations, Paintry of deceiving Sophiſtry, miſ-naming and miſ-naturing things, for ſelf preſervation and ſoul ruine.

It's it alone that hath made the heart deſperately wicked, a Concupiſcentia eſt lenge majus malum, quam ut ejus magnitudo à ratione perſpici poſſit. Melancton Catech. p. 24. Rara hora, brevis mora. bottomleſs pit of ſin, a nemo ſcit of abomination, Jer. 17. 9. They that with longeſt Plummets would ſound it, cannot reach the bottom of it: Hence to the old ſtock of corruption, new ſinful inventions are added.

'Tis the heavy Pully that hangs upon the ſoul, when with much adoe, it hath a flight Heaven-wards, not more ſweet then ſhort; 'tis like the ſtring tied by the leg of the Bird, whereby the Boy pull'd down the nimble Creature when he pleaſed, which occaſioned Anſelmes ſerious Meditation, making it the Emblem of corrupt cuſtomary ſins, which pulls down the ſoul, when aloſt in Heavenly things; It never flies in a free air, till the ſtring of corruption be cut from it.

It turns ſpirits into Rocks and Adamants, hardens them in evil, yea, rejoyceth and triumphs in it.

'Tis a ſtout Enemy, which though often worſted, is not quite E •• ugata redeunt. Putata repullulant. Sopita denuo accenduntur. overcome, will rally and recruit: Though it be forced to depart the Siege, yet it will ſet down again: Like the Luxuriant Vine, though pruned, grows rank again: Like fire, though much quenched, yet flames again.

This ugly hideous Monſter, the old Man, is not ſeen but by ſpiritual eyes: Hence it is, that its wanton abuſes of the Grace of God are ſo frequent and prevalent.

2. Want of ſevere mortification of the fleſh, conduceth much to the wrong of Grace. Theſe falſe Chriſtians in the Epiſtle of Jude, who turned the grace of God into wantonneſs, and their fellows are ſaid to walk after their own luſts, v. 16. their ungodly luſts, v. 18. to walk after them, not to cruciſie them: Indeed it cannot be otherwiſe, for if grace be not ſo ſtrong as to ſubdue luſt: Luſt will be ſo ſtrong as to baniſh grace, ſo impudent and daring as to abuſe it. Corruption fed and nouriſhed will wantonnize; The hugging, dandling, kiſſing, feeding, carnal luſts, makes wanton profeſſors: They dare ſport with edge tools, & riot in the ways of damnation: Study, O you that profeſs Chriſtianity, and you will finde it Fleſh-pleaſers, that in a delicate tenderneſs, neither dare, nor will, nor can mortiſie their corruptions, theſe eminently abuſe Gods grace.

SECT. 9.

9. WAnt of conſidering the ſtraight way to life, and the 9. • 〈◊〉 • of • 〈◊〉 • ing • 〈◊〉 ſtreight • ay life, cauſeth the abuſe of Grace bleſſed end thereof: Moſt Goſpellers would have Heaven at the cloſe of their lives in the broad way of wanton allowances and indulgencies to the luſts and pleaſures of the fleſh, had rather have inlargements of their deſires in a way of damnation, then the ſtreightning of them in the way of ſalvation. The wiſdom of the fleſh, wiſe onely to deſtruction, ſuffers not inconſidering men, ſeriouſly to weigh the unſpeakably, ſafe, ſweet and glorious Iſſue of ſtrict Chriſtianity. Holy reaſon would thus conſider: Though that great Idol carnal ſelf were beaten down, ſweet luſts and pleaſures were mortified, dreadful guilt, and diſhonors to God, were lookt over with broken hearts and weeping eyes, the vanities and pomps of the world were renounced; the frequent requiries of the Scripture, and neceſſities of the poor, call for, and command coſtly alms: Though Faſtings and Watchings, continual ſpiritual Arms and Combates, Prayers and Tears, Deſertions and Afflictions, denial of unlawful, yea often times of lawful things, render practical chriſtian Religion, a formidable, unchooſable and intollerable thing: Though the entrance and progreſs of godlineſs be ſtrict, ſevere, painful, and rigid to the fleſh, and bears an unpleaſing dominion over the ſenſitive appetite; yet on this ſoure crab-ſtock is engraffed, by the hand of Gods Spirit, ſweet fruit: After this dirty Lane, the reproaches and ſufferings of this life, there will be getting unto the Heavenly Fathers Houſe: I ſay, ſpiritual reaſon will aſſure, that the ſharpeſt ſtorms of Religion, will do the kindneſs as to drive Heavenly Paſſengers, to the Port of their everlaſting Reſt; and though the ſpiritual Battles may be long and ſharp, yet they will end in eternal Peace, Victory and Triumph. Satan knoweth the Diſcipline, Life, and ſtrictneſs of Grace will have a bleſſed Iſſue, and therefore in conjunction with the wiſdom of the fleſh, ſuffers not deluded ſinners to be ſo wiſe, as to remember the latter end of Religions Severities, and ſaving Experiences. Hence the Sirens of the world the ſweet enchantments, pleaſures, profits, vain-glories, the ſenſualities of this life, make carnal Goſpellers, even while they hypocritically chide their ſinnes to love them heartily, while they eaſily cry up holyneſs, ſtrictneſs, heaven and happineſs, yet to give way to looſe and wanton hearts, language and converſation, and while they have good words, and ſeeming good belief, they clearly confute both by unſanctified hearts, and unreformed lives, for want of ſpiritual ſerious dwelling conſideration of the ſtrait way to glory, is the ſad miſcarrying of holy Profeſſion.

Ah Chriſtians lay to heart what one ſaith; It is to be conſidered Via ad vitam non quam ſit aſpeta, ſed quo nos deducat eſt cogitandum, non quam 〈◊〉 arcta, ſed ubi deſinat; Vis caeleſtis ſpins horrentibus aſpera: Lact. de vero cul. tu. l. 6. 0. 4. not how ſharp the way of life is, but where it leads, not how ſtrait it is, but where it endeth, not how it is ſtrewed with thorns, but to what roſy and ſweet ſpicy delights it brings. Though this world be a valley of tears; Heaven is a mountain of ſpices, Can. 8. 14. The difficulties and ſeverities of Religion, that are as a Lyon in the way to Manſions of glory, ſhould rather call for reſolution, and ſharpen the edge of affections, than blunt endeavours? As our Mediatour went through infinite difficulties of Redemption, ſo all the methods of its application, from converſion, throughout the progreſs of Sanctification unto a diſſolution, are very difficult. The righteous are ſcarcely ſaved with much adoe, 1 Pet. 4. 18. O you tender, delicate, ſpurious Chriſtians, who dream of heaven, and the way of it: you fancie it broad, but the Scripture and experience will everlaſtingly prove it narrow. Do you think in good earneſt, that the carnall latitudes, the broad allowances of the fleſh, will end in eternall peace and delights? Will your ſtudied, idolized, ſenſual delights carry, as in a Chariot, V • luit Deus nt myſterium religionis ſuae eſbet arcanum, at propoſita difficultate anguſtiſſimus trames, ad immortalitatis praemium ſublime perduceret. Lact. de. Juſtiria, 1. 5. • 19. your departing ſouls into an eternal Paradiſe? Doe Chriſts Souldiery come out of great tribulation unto the eternall Palms and Crowns of their victories? and can your effeminate, wanton, diſſolute, brutiſh lives give you the leaſt aſſurance, that your voluptuouſneſs below will end in the delights above? Have the noble Army of Martyrs, the whole Church of the firſt-born, found the way of life a narrow ſtrait way, and doe you make it broad? The Word hath told you, and Death and Judgement will be an infallible Comment on the Text, Broad is the way that leads to deſtruction. In a broad champion, and Regimental march, hundreds may paſs on a breaſt; but in a very narrow lane the paſſage is but two by two. O all you diſmall, black Armies, that march under the King of the bottomleſs pit, your Captain-Generall, you may troop, yea you may ſpeed in the broad champion of corrupt nature, and walk in a full career and march to Hell, but Chriſs, ſouldiery paſſ in a ſtrait lane, a thin company hedged about with commands, that connot, dare not frolick in the large green plains of carnall delights. If you think, or hope your large profeſſions, or large lives, under ſtrict profeſſion, will bring to, and leave you in the heavenly country, you then muſt impudently and blaſphemouſly charge the lye upon the faithfull and true witneſſe Jeſus Chriſt, hee hath told you the broad way of looſe Principles and Lives, will lead you to hell, if you will not beleeve, you ſhall ſee and feel the truth of Chriſt by the light of eternal flames.

SECT. 10.

10. THe ſecond head of cauſes, that are experimentally influentiall into this great ſin, Abuſe of Gods grace, is Error. 10 Error in particulars cauſeth the abuſe of Grace. This will appear in five things.

1. The error of a corrupt palate. Sin is mans diſeaſe which makes him diſſavour the beſt things. Sickneſs taketh away the ſweetneſs of wholſome meat, and Sin of the hidden Manna, moſt heavenly Feaſts. God hath the beſt furniſhed houſe for his Family. We read the fatneſs of the Gods houſe, Pſal. 36. 8. afeaſt of fatthings in the mountain of the houſe of the Lord, Iſ. 25. 6. A ſweet mer ry feaſt. They ſhall be joyfull in my houſe of prayer. Is. 56. 7. but it is to them onely, whoſe palate is rectified and judicious, that relliſh their heavenly food, that taſte and ſee the Lord is good. Pſal. 34. 8. and gracious, 1 Pet. 2. 3. who can ſay with David, How ſweet are thy Words unto my taſte? Pſal. 119. 103. and with the Spouſe, His fruit was ſweet unto my taſte, Cant. 2. 3. But to the injudicious, unregenerate, the choiceſt ſpiritual dainties are unſavoury; they are unto Good works, though they profeſſe the contrary, void of judgement, Tit. 1. 16. They have no a ſweet, judicious ſenſe of ſoul food. Have you ſeen delicate wantons better fed than taught, that do more cenſure and play with, than eat heartily and work by their diet, abuſe the precious creatures, may be throw it to dogs? or a diſeaſed patient, vitiated in ſtomack and palate, diſrellish the beſt dyet, make faces at it, ſpit it out, cry out it is naught. Here is the embleme of carnall ſpirits, vitiated with corrupt, unſavoury humours, the beſt proviſions of Gods houſe will not down with them: They vilifie Angels food, Goſpel-banquets, cry out upon it, in their diſtemper, or if they take in a little of it, they ſpit it out again, or it runs through them. Holy convictions ſtay not to concoction and nouriſhment. Their palates doe onely relliſh the world, and delight in worldly things.

SECT. 11.

2. THe error of ſufficient attainments in Religion. This opinion 11 The error of ſufficient attainments in Religion cauſeth abaſe of Grace. is practically debauching. Thoſe that ſeemed to make haſt heaven-wards, and think they have travelled almoſt enough in the way everlaſting, that have dreamed either of their poſſible or actuall perfection in this life, need no better diſcovery of their nakedneſs than themſelves, they are their own ſufficient confutation. How far are the generation of Popiſh and Quaking Perfectiſts, from the prize they ſeem to run after? further off, were their eyes opened, than thoſe they un-ſaint from Goſpel-attainments. This ſottiſh, ſupercilious opinion of enoughs in the knowledge and practice of Religion hath begotten monſtrous libertines in the preſent age. Such as have been filled, with windy ſwelling conceits, not the real fruits of the Spirit; like ſome of the high-flown puffed up Corinthians, reigned as Kings, 1 Cor. 4. 8. bleſſed themſelves in their high attainments, viz. Knowledge, Faith, Love, Mortification, Communion with God, Joyes of the Spirit; and noy, as if rich enough, they had nothing elſe to doe but to contemplate their e •• ate, and gaze upon their glory, their lazy contemplative life hath ſwallowed up the active; they lay by trading in heavenly commodities, religious attendances and exerciſes: Their name is up with their deluded fraternitie, yea in their own fooliſh brains; and now they may lay abed till noon, yea ſleep in carnall ſecuritie, in and before the light of their high-noon attainments. As ſome men that have gotten vaſt eſtates, look over their rich Lordſhips with much contentment, are knighted, trade no more, have goods layd up for many years, ſo many rich Laodiceans, that think they abound in ſpiritual goods, and want nothing, and have nothing, no more than an empty ſounding barrel, and are ſainted in Satans Kalender; theſe trade no more in heavenly negotiation, as if they could too much increaſe their Lords Talent, and give fearfull ſymptomes, that for all the puffs of their ſpirituall eſtates, they are but bankrupts. That generation is well known, who have already decried and voted down Gods ſtanding Ordinance, the Miniſtry of the Goſpel, as needleſſe, who load them with no better honours than the ſtile of Baals Prieſts, Deceivers of the people, the Locuſts of the bottomleſs pit, the fewel for the fierie furnace of Hell, and ſo bind up all Preachers in the ſame bundle of death; as well the moſt induſtrious, circumſpect, and conſcientious, as the moſt lazy, looſe, and unconſcionable. Hath not this wanton, daring Age brought forth ſuch proud, pittifull, poor (it is to be feared, but nominal) chriſtians, that have had the boldneſs to call mourning for ſin, a low attainment; dayly prayer, a poor ſapleſs buſineſſe; all private, ſolemn, as well as publick, vanities, carnall things, too low for their ſpiritual, ſeraphical ſpirits, as if they were not in the body, nor had no body of ſin, as if they were ſo Angelical in their high Revelations, and maintained ſo conſtant, blazing divine fire of love to God, as that it needed no further fewell, nor bellows of Ordinances, nor the Spirits hands to uſe them, for holy and heavenly heart inflammations. Now behold with fear and trembling the ſpirituall Judgement of ſpiritual Pride, ſpiritual Blindneſs, ſpiritual Wickedneſs, ſpiritual, yea viſible groſs Apoſtaſie. 'Tis juſt with God, that they which will not keep in the ſafe plain, the ſecure beaten valley, but they will be mounting up to the narrow tops of hills perilous pinacles, they ſhould fall, and that deadly. Some men and women have not contented themſelves (yea to their ſhame it muſt be ſpoken, ſome Miniſters) with the ſafe plain, the Ordinances of Grace, the Doctrines of Faith, Repentance, Mortification, and New obebedience, nor keep in the ſecure valley of walking humbly with God, but mounting up in their lofty minds, to the tops of Hils, Doctrines too high for them, injudicious unſcriptural Altitudes; the perillous Pinacles of conceited Perfection, a ſtupid, and ſenſleſs aſſertion of a kind of Adam-like Innocence before the Fall; That they that are born of God ſin not at all: I ſay ſome are the ſpiritual black marks of Gods vengeance, from theſe perillous heights: The viſible and fearfull falls of haughty adventurous wantons, are legible demonſtrations to the obſerving world, written in broad characters, that without infinite mercy they are very deadly. How have ſome in their ſcandalous falls from pretended ſpiritual eminencies, betrayed a double fearfull loſs, both of Chriſtianity and civility of Chriſtianity? either with Arrians denying the Deitie of Chriſt, or blaſphemouſly and ſacrilegiouſly getting into the Throne of his God-head, uſing theſe wicked Phraſes, they are Godded with God, Chriſted with Chriſt, yea that there is no difference of the God-head dwelling in the fleſh of Christ, and the fleſh of the Saints; as if their fleſh did as equally ſubſiſt in the Infinite perſon the Son of God, as the fleſh of Chriſt did; whence it would follow, that the fulneſſe of the God-head did dwell corporally in them, as it did in Chriſt, of conſequence ſpeak them ſinleſs, perfectly holy, and contradict the preheminence of Chriſts Mediatorly anointing, who was anointed with the oyl of gladneſs, the Holy Ghoſt, above his fellows, the higheſt meaſures and graces in Saints and Angels. How unchriſtianly doe ſome of thoſe fearfull children of errour, ſet up a Chriſt within them, in oppoſition, in aboliſhment of a Chriſt without them, who poring upon their ſpiritual tranſcendencies, have either quite put-out of their Creeds the imputed Righteouſneſs of Chriſt without them or elſe forgot it. As little honour, it is to be feared, hath Chriſt from ſome of theſe monuments of deluſion, as to the faith of the bodily reſurrection, whereof hee was the Firſt fruits; and as if his Ordinances were dead and buried, they have no more Communion with them than wee with the dead; and laſtly, as for his viſible Image, living Chriſtians, they are boldly ſtiled the Devils children. As ſad a fall is there from pretended perfection, even to the aboliſhment of civilitie, as if externall Morallities, contained and required in the Second Table, were no Ipſa eſt perfectio hominis, inveniſſe ſe non eſſe perfectum. Aug. Indefeſſum proficiendi ſtudium, & jugis conatus ad perfectionem perfectio repu • adar. Bern no part of of Gods will. How farre are they from growing to the full ſtature of Chriſtian practicall Religion, whoſe errors in opinions and practiſes, have made ſad breeches upon all civill and naturall callings and relations? It had been well if theſe ſad objects of pitty, praiers, and tears had learned of Auguſtine a truth, which would have kept them ſafe, humble, diligent, and zealous after true perfection; 'Tis mans perfection, to finde that he is not perfect: and of Bernard; The unwearied ſtudy of proficiency, and conſtant e • deavour after perfection is perfection; and of Paul, I count not my ſelf to allain, but I perſson to the mark; and of Peter, 〈◊〉 que hic viaee imas, Taantum cunque h • c proficerimus nemo dicat, ſufficit mihi, &c. Auguſt. Inter profectum & defectum nihil medium. Nolle proficere non niſi deficere eſt. Bern. Grow in the grace and the knowledge of Jeſus Chriſt. It is a true ſaying of Auguſtine, Let no man ſay, though the longeſt liver, and higheſt proficient in Religion, I have enough, I am righteous ſufficiently: He that ſayes ſo, he ſtayes in the way, he ſhall never reach his journeys end. Happy had it been for theſe wondring falling Stars, had they conſidered, there is no middle ſtate between Proficiencie and Deficiencie, going forward, and going backward, if they had conſidered, it muſt be with Chriſtians, as it was with the Angels on Jacobs Ladder, as to perpetual motion. The Patriarch ſaw them aſcending and deſcending, but no ſtanding ſtill. The ſtands of religious ſufficiencie, have been, and are fatall to Imaginary Perfectiſts. O the rare artifice of Satan to ruin ſoules! where he doth it not as a Prince of darkneſs, he ſpeeds as an Angel of light. He puts the vaile of imaginary perfection of holineſs over almoſt perfection of ſin, votes a nothingneſs, an emptyneſs in Religion, a ſufficient attainment, tels real carnaliſts, they are high ſpiritualiſts, cheat them with dreams, they are the darlings of heaven, when they are like to prove firebrands in hell; while in the pleaſing folly of ſpiritual pride, vain ſelf-lovers, admire themſelves as the none ſuch of the world, and cannot judge in their coldneſs, yea death of Charity, that they are reall Saints, veſſels of mercy, it is to be feared without extraordinary repentance, theſe not fixed ſtars, but blazing comets, will goe out in darkneſs, vaniſh in a ſtink, and appear in the great day in the left hand as veſſels of wrath.

SECT. 12.

3. THe Frror, a very ſottiſh one, of Opinion, That what 12 A groſs error to the the abuſe of grac is this, that what pleaſeth the looſe ſinner pleaſeth God. Inſipientes credunt, does amare, quicquid it ſi concupiſcunt. Lact. l. 3. 0. 6. pleaſeth the looſe ſinner, pleaſeth God: Theſe things hast thou done, thou thoughteſt that I was altogether ſuch a one as thy ſelf, Pſal. 50. 21. an erroneous and impious parallel, and the cauſe of much looſeneſs. Theſe things haſt thou done; What? theſe ſins are charged on the wicked Libertine; an hypocritical owning of Gods Statutes and Covenant, ver. 16. His hating inſtruction, and casting Gods word behind him, v. 17. His conſent to the every, and partnerſhip with adultery, v. 18. His evil unbridled tongue, v. 19. His ſlander even of a natural brother, v. 20. All theſe are put down as the ſid fruits of this curſed error, and reall blaſphemy, God & the ſinner are alike, Thou thoughteſt I was ſuch a one as thy ſelf; I was as well pleaſed with thy baſeneſſe as thy ſelf. This is a tyring weariſom error to the pure God. Ye have wearied the Lord with your words, yet ye ſay, wherein? when ye ſay every one that doth evill is good in the ſight of the Lord, and be delighteth in him, or where is the God of judgement? Mal. 2. 17: There are not a few groſſe carnal Goſpellers, who when their unwaſht heart, impure and wicked lives, are covered over with a white and beautifull vaile of profeſſed Chriſtianity do as heartily write themſelves in their abſurd, flattering, injudicious minds the children of God, the dearly beloved of his ſoul, as if they were the exacteſt walkers: Certainly thoſe groſly intemperate, incontinent, covetous, malicious, unnaturall, prophane ones, that would rage at a Miniſter or private Chriſtian, that ſhould but ſo much as tel them, they fear and ſuſpect their perſons, hearts and lives, are abominable to God; doe not ſo much as ſcruple it, but they are the objects of divine loves and delights: What doth this amount to elſe, but this virtual and interpretative perſwaſion the holy God, and the vile ſinner are alike? O that ſuch wretches would conſider, as the holy Scriptures in multitudes of places, ſo Gods angry avenging Providences, are the vindicating Patrons, and infallible maintainers of Gods purity, and after death, the great day, and to all eternity, he will prove by ſadly convincing fierie arguments, the infinite diſtance between the holy bleſſed God, and the lewd curſed ſinner. Did either groſs, or cloſe hypocrites under Goſpel-profeſſion, ſeriouſly conſider, and deliberately reaſon, their own wickedneſs, and Gods holyneſs, what likes them, and what pleaſeth God, ſearch Scripture Records what the Lord hates, and what he is raviſhed with, & ſo ingeniouſly and faithfully conclude, theſe and theſe things according to the word of truth, are deteſted with a perfect abhorrence of the pure heavenly Majeſty, and we are guilty of them, and are as loathſome in his ſight as Toad, a Carrion, are in ours; it were impoſſible there ſhould be ſuch liberall and large allowances of carnal liberty, as there are too much under the favour of a divine approbation and delight. 'Tis too common an error that proſpering Providences are encouragers of wicked deſigns and practiſes. The Devil is a Devil ſtill, lying and unclean, though his temptations proſper.

SECT. 13.

4. The Error that falſe evidences of Grace are true: An erronious reſt on theſe, hath begotten too much Libertiniſm 12. Another Error that & buſeth grace is, That falſe evidences are true. 〈 in non-Latin alphabet 〉 Non beat inanis theoria. in the Church of God: As,

1. Bare knowledge of Divine things, is too weak a proof of goodneſs: The Devils know but are unclean, full of wickedneſs: In their inlightned intelligent natures, there are the ſpiraul things of wickedneſs; The Apoſtles expreſſion, Eph. 6. 12, The light of the Sun ſpeaks not a Thief honeſt, nor the Adulterer chaſte, who are both lewd by the beams of it: Bare Illumination ſpeaks no man holy nor happy, to infer a good heart from a knowing head, is not a more common, then a fooliſh and pernicious inference. Ah fooliſh, impudent Chriſtian, hath God laid thee in with a ſtock of knowledge, to licentiate thee to ſin by the light of it? Will the aggravation of your ſin, be the evidence of your good eſtate? A ſtock of Knowledge is one thing, of Grace another. The Gnoſticks that vaunted much of their knowledge, were a beaſtly Sect: The bare light of Goſpel propoſitions, will not fit for the Inheritance of the Saints in Light: Surely light is never gracious and ſaving, unleſs it Transform its receivers: They are children of light, 1 Theſſ. 5. 5. and they do not onely ſee it, but walk in it as children of light, Eph. 5. 8.

2. An Orthodox Judgement is no concluſive ground of grace: 'Tis groſs error, from Doctrinal ſoundneſs, to argue Cordial and Practical. A man may be ſound in the Faith, Tit. 1. 13. but Metuo magnoque tremore conſtringer, ne qui Orthodoxam ſidem habere videmur, eam vacuam honeſtarum actionum conjugio oberrare permiſerimus. Sophronius Hieroſalymitanus Orat. in Natal Chriſt. not by the Faith: His light is ſound that ſpeaks againſt Theft and Adultery; but he is not found by his true light, that is a Thief and Adulterer, Rom. 2. 21, 22. A form of knowledge is one thing, Rom. 2. 20. A transforming into it is another, Rom. 12. 2. A man is ſound in the Faith, that believes without regeneration no man can enter into the Kingdom of God: That Juſtification and Sanctification muſt go together: But he is not ſound by this faith, that is neither regenerate, juſtified, nor ſanctified: 'Tis a looſe deceit to argue a good ſpiritual eſtate, from a good ſpeculative judgement: Spirits and Lives may be and are graceleſs, when contrary informations are bright and clear. Orthodox heads are too often contradicted by Heretical Hearts and Laws. 'Tis a ſound confeſſion, that the Scriptures are the word of God, and Chriſt is the Son of God: There will be a day of Judgement, and a contrary everlaſting Eſtate of Heaven and Hell; but do not all falſe Chriſtians live as if thoſe holy Articles of Faith, were Fables? Hear ſome men and womens ſound expreſſions of their judicious intellectuals in matters of Religion, ſet off with ſeeming good affections, and you would conclude them Saints; Vanum eſt eſſe judicio bono praeditum, & non ex judicio operari. but watch their lives narrowly, and without wrong to charity, you muſt judge them reigning ſinners: 'Tis true one ſays, It is a vain thing to conceive, or ſpeak judiciouſly, & not to live judiciouſly.

3. Outward Baptiſm: This alone is to weak a Plea to ſpeak a Chriſtian. Too many looſe Proteſtants are practically Popiſh, who conceit, and truſt to it, that Sacraments by the natural Elementary power, ex opere operato, confer Grace: They doubt not that they are actually regenerate, becauſe Baptized, that they have had the ſprinkling of the Blood and Spirit in their conſcience, becauſe they have had the ſprinkling of Water on the fleſh, whoſe unpurged hearts before God, and impure lives before Men, ſpeak them ſtrangers to the waſhing of Regeneration. Chryſoſtome was of another minde: In his Judgement a bare outward Baptiſm, and a vulgar Faith, were not enough to get and keep ſoul Purity: Ad animae puritatem ſervadam, non ſatis eſt Baptizari duntazat, & vulgi more credere, ſed ſt ea frut munditia & pulchritudine volumus, dignam te vitam exh bore oporter. Chryſ. Hom. 9. in Joan. He that will give proof, he is clean and glorious within, muſt ſhew it by a worthy converſation without. O the ſad reproach of Chriſt and his Ordinance of Baptiſm: Under the ſanctuary of Baptiſmal Chriſtianity un-Chriſtian hearts and lives, enemies to the Laws, the Spirit, and Croſs of Chriſt, do ſhroud themſelves, as Thieves in their Den: Scandalous abuſers of Baptiſm, will one day know to their ſhame and ſmart, this pure inſtitution was never appointed as a Protector, but a Deſtroyer of their wanton corruptions.

4. Bare ſtirrings of the affections towards good things, will not be currant witneſſes of Grace: 'Tis too common experience, good motions on the affections have vaniſhed into evil, honorable into vile. The ſtony ground had joy: Light impreſſionsof Heavenly things, vaniſhed into Earthly: Some ſorrowand tears have been ſwallowed up in prophane mirth; a caroufing rouing meeting, hath ſtill'd the raging, ſmarting conſcience: Superficial delights in the grace and mercy of God, have been ſoon crowded out by worldly pleaſures: Zeal hath ended in Luke-warmneſſe, yea Key-coldneſſe: Shame in impudence, courage in faint-heartedneſs, the fear of ſin in carnal ſecurity. O Chriſtians, deceive not your ſelves! It is one thing to move the affections, it is another thing to ſpiritualize and change them: They are not light touches, but mighty power on the affections, that kill ſin.

5. A partial Reformation in doing ſome good, in abſtinence from ſome ſins, reputed Grace ſtands with much abuſe of Grace: Partial duty, did not Saint Herod: He was a Wanton with his Herodias. The Wiſdom that is from above, is without partiality, James 3. 17. is not faſt in ſome duties and looſe in others, but as the Counterpane of the whole Law, hath reſpect to all Gods Commandments, Pſal. 119. 6. and would be compleat in the whole will of God. The old Man is looſe, if in any parts of the Divine pleaſure, or the leaſt commands, he be willing to rebel: Chriſts Laws are coards, Pſal. 2. 3. If ſtrong luſts break any of them, with Love and Delight: The Government of Chriſt is thrown off. Innocence alſo, or abſtinence from groſs ſins, is far from Grace, yea, is accompained with high Diſhonors to it. Freedom from Oathes, Lies, unjuſt Dealings, Drunkenneſs, Uncleanneſs, are too weak premiſes to conclude Saintſhip: True Grace waſheth inſide and outſide, doth not onely ordinarily reſcue from groſs, but cloſe ſins. The Phariſee vaunted of an outward ſtrict abſtinence, while he was looſe within As the ſober in the ſtreets, are diſſolute within doors, ſo the Phariſees Auſterity, is but the vail of inward carnal Liberty: Chriſt ſaw their hearts, and diſcovered their ſelf-juſtifying pride, the Extortion, Exceſs, Hypocriſie, Iniquity that lodged in their hearts, Matth. 23. 25, 28. The ſpiritual ſins of Unbelief, Covetuouſneſs, Hereſie; the ſecret Atheiſm of unclean, ſhameleſs Hearts, in Gods preſence, inward Apoſtacy, hardneſs of Spirit; the dominion of vain and worldly thoughts, and looſe ſecurity in ſin, are concealed abominations, which unrepented of, will infallibly caſt ſinners into Hell: Let ſuch as are outwardly ſtrict, and inwardly looſe, who in words declare againſt Libertines, and yet have ungoverned wanton hearts; conſider, the Divel himſelf would be content that they ſhould leave ſome ſins, if others reign: He well knows, that partial reformation is but changing the Maſter, not the Maſterſhip; no ending the War, but alterning the ſeat of it; if he be driven out of ſome holds, he may domineer in others; where his miſchief is leſs ſuſpected, more fortified and pernicious: The fleſh hath divers luſts: Deliberate choice ſervice of any one, is enough to ruine: One diſeaſe may be healed, while another kills; one leak of a Ship may be ſtopt, while another drowns. Ah wanton Goſpeller, be aſhamed of thy wicked and deceitful reſerves: God ſeeth what carnal cloſe Dalliances and falſe Loves thy ſoul runs after; for thine out-ſide abſtemious wary walking; thy ſelf and others may ſtile thee a Saint, but thou art the black mark of Gods avenging deſtruction: The Pſalmiſt ſets a Loe upon thee and thy fellows, Loe they that are afar from God ſhall periſh; yea further, he ſaid to God, Thou haſt deſtroyed all them that go a whoring from thee, Pſal. 73. 27. Thy ſeverities againſt ſome luſts, will never ſpeak thy chaſte obedience to thine Heavenly Husband, whilethy willing wanton indulgencies to, Kiſſes of, and proviſions for other luſts, ſpeak thine whoriſh heart.

6. A groundleſs perſwaſion of Grace, as it argues none, ſo it expoſeth Grace to notorious abuſe: How irrational are carnal Goſpellers, that vote bare confidences Arguments? that have no better reaſon to prove that they are Gracious, then Perſwaſion: What a ſilly argument is naked aſſurance in other things? A chained Priſoner is no free man, becauſe in a ſottiſh frenzy he perſwades himſelf he is walking in the ſtreets; nor is an unlettered man a Scholar, who is confident of his learning: A crackt Title, will not bear out the cheated Purchaſer in Law, though he is aſſured of the contrary. O the ſottiſh condition of unregenerate Goſpellers, whoſe onely or main argument of their good Eſtate in Chriſt, is becauſe they are aſſured it is ſo, and ſo neither dare nor will, by ſo much as queſtioning it, diſturb their falſe peace! Is it poſſible this evidence ſhould paſs for Grace and Glory? How long, O ſelf-deluding Wantons, will ye love ſimplicity? When you have given almoſt as large allowances to your luſt, as the fleſh will require: Can this ſupport a perſwaſion that you are gracious? The Word did never witneſs to it, nor will the Spirit of God ever ſeal to it, that you are the ſervants of God, while the Devils Subjects; you are the children of Light, while you walk darkneſs; you are in the ſtraight way to life, while you are in the broad road to deſtruction: A bare perſwaſion of being in a ſtate of Grace, is a palpable deluſion; where ever this is, by conſtant experience we know, that the Grace of God is abuſed.

7. Counterſeit Grace conceived and believed real Grace, begets Libertines: The Devil appeared in Samuels Mantle, and reigning ſins appear to Gods diſcerning eye, in the vail of counterfeit Grace. The old Serpent and the old Man, care not how glorious the notions and pretenſions of Grace are: Theſe are their friends; 'Tis real Grace onely is their ruine: What grace is there, that is not without it's counterfeit? The Devil is Gods Ape, and Corruption is Graces Ape: There is a ſhadow of true faith: Some things have a fine ſemblance of the love of God: That paſſeth among men as repentance, that is none: Pride is clad in Humilities cloathes. There is a natural unſanctifying meekneſs, that was never taught in Chriſts School, Matth. 11. 29. Wilde Paſſion puts on the name of holy Zeal: Pleaſing and deluding carnal hope, is as eaſily periſhing, as the Spiders Web is ſwept away. Falſe uprightneſs, makes the Hypocrite paſs for a moſt plauſible honeſt man. The Ape in Mans apparel will have Apiſh tricks, and corruption in the cloathes of Grace, will and can do no otherwiſe then act like it ſelf, a lewd Wanton; It ever makes the Devils trade, it's good earneſt, and Religious profeſſion it's paſtime and ſport.

SECT. 14.

5. THe error of abuſive Interpretation of Scripture, hath ſadly 14. Abuſive Interpretations of Seriptures hath produced the abuſe of grace produced looſe Monſters in Religion: The Devil, the Arch-Antiſcripturiſt, well knoweth, that the Scriptures rightly underſtood and uſed, are the down-fall of his Kingdom: If he cannot baniſh the faith of its Divine Authority out of the world, he doth what he can to hinder it's efficacy: Among ſundry ways he uſeth to make void the benefit of it, this is one to deprave the ſenſe: If he can make Gods word ſpeak his own interpretation he hath his end, a dark minde, a looſe heart, and a debauched life: By turning the pure and genuine meaning of the Scripture, into ſtrange and adulterate, he hath a double ſucceſs; firſt the obedience of his own will, and then the colour and Patronage of Gods word, to make his cheats ſacred and unſuſpected: He hath Scripture on his ſide to conſecrate and facilitate his wickedneſs, and his Scholars of ſad deluſion, wreſt it to their own deſtruction, 2 Pet. 3. 16. Is it not made a Sanctuary for Popery, Heriſie, Hypocriſie, Cruelty, Worldlineſs, yea, groſs Prophaneneſs? O high diſhonor to the Holy Ghoſt, who revealed to holy Men, who wrote and publiſhed the Scriptures, that ſpurious, idolatrous, ſilthy ſenſes ſhould be laid at the chaſte doors of Gods holy word! O eminent peril to immortal ſouls! When bold Ignorance, carnal Affections, Luſts and Intereſts give the ſenſe of the Word! The ſad iſſue is, The word of life is turned into a word of death: The true Light of Divine Knowledge is dimm'd or blown out: Sincere Milk is turned into deceitful Poyſon: The Chryſtal Waters of the Sanctuary, are bemired, from holy turned into impure: The Helliſh Archer endeavors to out-ſhoot God in his own Bow, and by the leave and licence of abuſed Scripture, he lures brain-ſhot erring Chriſtians, into the ways of ſin and death. To open this, wherein abuſive ſenſe of Scripture doth advantage a looſe Faith and a wanton Life, as in Church Hiſtory, in all Ages ſince the Apoſtles, and in the preſent Age, would be fitter for a Book then a Section. I ſhall inſtance in ſome Sect-Maſters, or ſides of corrupt Gloſſers and abuſers of the ſacred Text. Where were your underſtandings, O Arians! who could not ſee the plain God-head of Jeſus Chriſt, in that you read him equal with the Father, without any robbery to his Glory, Phil. 2. 6. and that by him were made all things that were made, John 1. 3. Did ever meer Creature make all things? What though he ſaid my Father is greater then I, John 14. Could you not diſtinguiſh, he was ſo as Chriſt was Man, or as Mediator, but not ſimply as the Eternal Son of God: Theſe wanton wits, that by wreſting the word, have denyed Chriſts God-head, the Mediator of Grace, and ſo poſſibility of Grace, have (as Hiſtory Records) been abuſive enemies of the Goſpel of grace, and moſt bloody Perſecutors of Orthodox and gracious Chriſtians. So what high diſhonor to God, the Law, the Goſpel, Chriſtian Liberty and Profeſſion, have the Antinomian party publiſhed to the World, who have made theſe Scriptures, Ye are not under the Law, but Grace, Rom. 6. 14. The Law is not made for a righteous man, 1 Tim. 1. 9. and ſuch places, to ſpeak that it never intended a diſcharge from obligation to the Laws direction and obedience; as an erring Preacher of this way, alledging this Text, Wherefore, my Brethren, ye are become dead to the Law by the Body of Chriſt, Rom. 7. 4. roundly ſaid, Believers are not onely free from the Minatory and Promiſſory, but Mandatory part of the Law. A groſs Opinion, which as it blots out the Ten Commandments out of the Canon, ſo it opens a door to all diſſolute Converſation.

Further, What infinite miſchief to the comforts of the Faith and hope of Chriſtians, and to the power of godlineſs, have that pernicious Sect of Allegoriſts done, as to the glorious Article of Chriſtian Faith, The • eſurrection of the Body Hymenaeus and Philetus, held the Reſurrection was paſt already, and overthrew the faith of ſome, 2 Tim. 2. 18. It is thought by ſome, they held no Reſurrection but of Baptiſmal Regeneration, in which there is riſing to a new life: The confounding and wreſting the Corporal into an Allegorical Reſurrection, was in Tertullians Sunt qui reſurrectionem mortuorum manife ſio annunciatam, in imaginariam ſignifictionem diſtorquent. Terful in lib. de Reſurrect. Hodie ſunt ſurioſt quidem • Daemonibus obſeſſi, qui ſe libertinos vocant, qui alle gorica reſurrectionem imaginando, veram illam quae nobis promiſſa eſ ſolvunt. Marlo. in Cor. 15. 1. time; His words are, There are thoſe, who do wreſt the reſurrecion of the Body, manifeſtly declared in Scriptures, into an imaginary ſignification, a reſurrection from the death of ignorance to the life of truth. Marcion, Baſilides, Valentinus, Apelles, were poiſoned with the ſame Error. Marlorat noted alſo; the ſame evil ſpirit ſurprized a ſort of furious men poſſeſſed with Devils, who called themſelves Libertines, who imagining an Allegorical Reſurrection, deny the true, literal, promiſed reſurrection of the Body. Satans grand deſign in overthrowing this great truth is a carnal, voluptous, diſſolute life. Let us eat and drink, to morrow we ſhall die, will be the counſel and practice of the fleſh, if the dead riſe not, 1 Cor. 15. 32. The genuine fruit of ſuch a corrupt error, is playing the wanton under, yea againſt the light of nature and grace. At what door any unſtable, licentious Chriſtians of the preſent Age, have ſuffered firſt the queſtioning, then the ſlight aſſent to, and laſtly, the poſitive denial of the bodily Reſurrection to come in, the care of good life goeth out. Moreover, The party of Perfectiſts, under the pretenſions of a compleat tranſcendent grace, inherent in the regenerate, having firſt abuſed the word of grace, have eminently diſhonoured regenerating grace. That ſweet & grand truth, whoever is born of God, ſinneth not, & Joh.

3. 9. That is, either the ſinne unto death, or reigning ſin as in the unregenerate, is wreſted as the ſupport of a poſſible perfect innocence, yea as the cover of any ſinne, not to be accounted ſin; if in the regenerate. The Pelagians and Cathariſts abuſed this place, ſo called, becauſe they ſeigned Beleevers in Libertinorum inſana opinio, qui perſuadent omnem ſenſum peccati abjici endum, quod hominum imperfectorum ſit conſcientiae motibus perturbari: & eos dicunt vere in Chris̄to renatos & a mortuis excitatos qui nullum peccati ſenſum amplius habent, et exiſtimant quicquid agant, vel tentent, placere fect Deo unde quum apudipſos adulteria & facinora hujuſmodi deprehenduntur, ea ne quaquam inſiciantur, ſed aiunt ſibi non eſſe peccata, quod ea pro peccatis non habeant: ſed illis ad pecca tum imputari praedicant quiper infirmita tem peccata eſſe exiſtimant. Marlor. in 1 Cor. 9. 9. this life have an Angelical purity: ſome Anabaptiſts have renewed this dream. The ſame folly the Spirit of Error hath tranſmitted to the ſottiſh Quakers. All which depravers of the holy Text, the ſame Apoſtle John that wrote it, hath ſufficiently confuted in theſe words, If we ſay we have no ſinne, we decieve our ſelves, and there is no truth in us. How eaſie is it for ignorant, looſe. ſtupid ſinners, to perſwade themſelves they are born of God? And if nothing they doe is ſinne, with what bold ſecurity, unbridled liberty, and unconſcionable inſenſibility, will they give themſelves up to the uncontrouled ſwing of their domineering Luſts? How ſadly hath the word of truth, concerning Regeneration and Perfection been abuſed, of old and preſent times. The ſaying of Marlorat hath been tranſcribed in the erring braines, and looſe lives of ſome Monſters of Chriſtian profeſſion among us. 'Tis the mad opinion of Libertines who perſwade (ſaid he) that all ſenſe of ſin is to be caſt off, that it appertaines to imperfect men to be diſturbed by the motions of conſcience: And therefore they ſay they are truly regenerate in Chriſt, and raiſed from the dead, who have no more ſenſe of ſin, and think what ſorever they do or hold pleaſeth God. When they are taken in Adultery, and ſuch kind of villanies, they doe not deny them, but ſay they are no ſinnes to them, becauſe they do not account them ſo but they affirm they are onely imputed to them as ſin, who through their weakneſs think they are ſins. If this be weakneſs to account ſin ſin and to be troubled for it, and it be Chriſtian perfection not to think ſin ſin, nor to have an awakened ſenſible conſcience of ſin, I know not what wickedneſs is. O ſad, and deſperate deluſion! Here is the plain efficacy of Satan, to, miſcall an admantine, remorſleſs heart, Chriperfection of life and healths activity? Yet the of the Chriſtian name, dare call the ſtupidity of a dead and ſeared conſcience, Perfection. If we right name and nature it, let it bee called Perfection, but of wickedneſs, not holyneſs. 'Tis a character of ſinners paſt grace, They give themſelves over to laſciviouſneſſe. to work all uncleanneſs with greedineſs; and that a licentious impenitent liberty may never meet with check again, they are ſaid to be paſt feeling, the word imports, paſt grieving. Eph. 4. 19. There is ſome hope of recovery in a troubled conſcience, none a ſorrowleſs. Trouble of ſpirit for wickedneſs, may ſtop a bold careere hel- wards, and beget thoughts of returning, but he that gallops to deſtruction, hath not an inward pang, a ſing, a groan, a tear in his way, muſt infallibly periſh. Wel were it if this vile ſpirit of error had been in that hell of groſs darkneſſe • hence it came; but the ſame impudent Diabolical looſeneſs, that Reformed Writers condemned and diſcovered long. agoe, a generation of falſe adulterate Chriſtians have revived, in our ſad, infamous, and ſpotted times; I mean the Ergtiſh Borborities, impure Ranters, whoſe toadiſh natures have ſuckt up that venome their looſe fraternitie powred out in the time of Calvin, Marlorat, and others; as Calvins Opuſcula, eſpecially his judicious and Zealous Tract againſt Libertines; and Marlorat in his New Teſtament Expoſitions. But O you ſcandals of the Engliſh name, and bolts of Chriſtianity, Heavens ſcorn, and Hels triumph, the higheſt form in Satans School, that rant it out, in moſt free and liberal allowances of your uncontroled Luſts; that make not ſins definition The tranſgreſſion of Gods Law, 1. loh. 3. 4. but a Thought an Opinion! Nothing is ſinne with you, unleſs you think and account it ſo, who have ſo much ſinned againſt conſcience, that you have quite caſt off the ſenſible conſcience of ſin, if your debauched looſeneſs hath not caſt off the Eible and ſ • n-discovering books out of your hearts and hands, and providence may lead you to the reading of this Section, I beſeech you fear, tremble, repent, and know the holy Text of which your impure hearts, unmotified luſts, vile affections, have given a depraved Expoſition, be no patron of, but ſevere enemy againſt your monſtrous impieties, impurities and unrighteous dealings. Wil you not be ſpeechleſs in the arraignment of the Laſt Judgment, when from a double Tribunal of Nature and Grace, Reaſon and Religion, Paganiſm and Chriſtianty, you will be infallibly condemned; You will learn that Virtue is Virtue, Vice Vice, Grace is Grace, and Sin, is Som, whether they be thought or beleeved ſo be or no, & a ſtupid conſcience in a ſtupid helliſh Liberty to ſin, is no Chriſtian but Diabolical Perfection. Conſider from what ſtairs you have almoſt deſcēded into the bottomleſs pit. Have you not in ſpiritual pride deſpiſed the Miniſtry and Ordinances of Chriſt? Have you not been formal and dead under them, when you uſed them? Have you not often blunted by your ſtony, hearts, the home and wounding Arrows of informing reproving convictions? When you could not could your workes of darkneſſe with the divine light of truth; Have you not then to cover your old mans deeds, and quiet your often barking, yea ſometimes byting conſcience, called Gods lightdarkneſs, and Satans darkneſs light; Yea by a ſurer artifice to make you quite dead as to unquiet conviction? Have you not firſt given way to wicked ſcepticiſm, doubt almoſt every thing; and which is a further degree of ſoul-ruining deluſion, the difference between Turpe and Honeſtum, Moral Malice & Goodneſſe? Have you not by a curſed, indiſcriminating difference, jumbled Holyneſs and Wickedneſs together, and made nothing ſin, but what you thinks to be ſo? I cannot but tell you if all the Apoſtate Angells ſhould ſit in counſell, why would moſt aſcertayne the the damnation of the children of men, pluck up all religion, and righteouſneſs by the roots, destroy Churches and commonwealths, queſtionleſſe your opinion and practiſes, would be the Devils maſter-piece to doe it. O Remember whence you are fal'n and repent. Be convinced the Law is holy, Juſt and good. God hath 〈 in non-Latin alphabet 〉 Iren. adverſus Hare. 〈 in non-Latin alphabet 〉 Iren. Ibid. pure eyes. No evil can dwell with him. He hath no fellowſhip with the unfruitfull works of darkneſſe. Study the Ten commandements, read Mr. Dod and others. Know and beleeve the Rules of the Goſpel are ſtrict and ſevere againſt Libertines; and be ſure of it, your ſoul wounds are ſo deep and dangerous, that it muſt be an extraordinary repentance that muſt heal them. You that have wreſted the pure word of Gods grace, and followed ſeduced Chriſtians in the time of Ireneus, who held perfection, boldly aſfirmed, they knew more then Paul, Peter, or any other Apoſtle, and yet ranted it like you in this opinion and practiſe, they freely did all things they pleaſed, without any fear in any things. O trace the penitentiall ſteps of a ſeduced ſifter of your in error, the beantiful wife of a Deacon in Aſia, who being by an inchanting love-cup defiled in ſoul, and Proſtituted in body, by one Mark an unclean Magician, pretending to make the moſt rich and beſt apparell'd women Propheteſſes, was with much labour converted, from her irreligions, and impure error and practiſe by the Chriſtian brethren of that time, and ceaſed not to confeſſe with bitter teares and mourning the impure violation of her body and ſpirit from that wicked Magician. Your Apoſtacy from Chriſt, into the impure ſinke of corrupt opinion, and it may be anſverable practiſe, is very greivous, your return had need be eminent in conſtant mourning, bitter weeping, pure and ſtrict living. So I paſs from you to other Abuſers of the Scriptures, Chriſtian Profeſſion, and themſelves. The Apoſtle Peter hath an high expreſſion of a real Saint, the living Id eſt, quaſi Deiſicari, ut loquamur. Marl. Notandum cst naturae nomen hic non ſubſtantiam ſed qualitatem deſignate. picture of Chriſt. He is partaker of the divine nature, anhigh expreſſion Marlorat thinks not to be parallel'd in the Old be parallel'd in the O and New Teſtainment, it is as if we ſhould ſay the Saint were deified; Quaſi, as if, not that he is ſo. The holy Writer well expounds the word Nature doth not deſign ſubſtance but qualitie; or, as I heard judicious Maſter Whitaker, now with Chriſt, interpret, The divine nature is not the divine eſſence, but the divine reſemblance. The Manichees, a diſſolute Sect, dreamed wee are the offspring of Gods ſubſtance, and at length after death Hodie fanatici, nos in Dei naturam tranſire imaginattur. ſhall return into his Being our Original; ſo ſome fanatical men fancy, we ſhall paſs into the nature of God, and his divine nature ſhall ſwallow us up, abuſing as this Text of the Apoſtle Peter, ſo that of the Apoſtle Paul, 15. 28. God ſhall be all in all. Not that we are, or ſhall be, or can be parts of the divine eſſence, a blaſphemy againſt the ſimplicitie of God, which is incapſble of compoſition or diviſion, but becauſe being partakers of Quantum modulus noster feret. divine, created glory and immortallity, we ſhall be as it were one with God, in the light and life of a glorious eſtare, as much as veſſels of honour are capable of. Some looſe Libertines among us, the ſad monuments of Apoſtaſie from the Truth, have come near the brink, yea ſunk into this blaſphemous error. Moreover thoſe Texts which anſwerable to natural reaſon, give God as the firſt cauſe and being, an univerſal cauſalitie and efficiencie in the Acts of ſecond cauſes contirgent as wel natural & Rational, as of Senſe and Vegetation, as That in him we have being and motion: He workssall things according to the Counſell of his will Go doth all and the Creature doth nothing without him: From the wreſted truth of the divine concourſe to ſecondary acts, doubt not boldly to lay their ſpurious wickedneſſe at the doores of the holy God, as if Gods motions in the creature pure, and innocent, could juſtifie the irregularities and monſtrous exorbitances of ſinful men, when they know without Coaction, they with a willing ſpontaneity, vile affection, and evill cuſtome, doe mingle their corruptions with Gods innocent operations. Theſe wantons that ſhroud their ſinnes under the Apology and ſanctuary of Gods Agency in ſecond cauſes, will be one day without repentance, informed in a diſtinction to their everlaſting ſhame and puniſhment, That Gods working in vitious Actions, and theirs, are as different as light and darkneſs; His motion is Metaphyſically and naturally good, theirs morally evil. His moving the faculries of the ſoul, and members of the body, are pure, unblameable, and neceſſary upon the preſuppoſal of his being the firſt mover, intimately cooperating in every ſecond motion, as alſo upon the neceſſary reputation of his infinite purity and goodneſs, which cannot be the leaſt cauſative influence, in the leaſt evil diſpoſition or action, as formally evil, but it is they have blended divine pure activities with their own evil mixtures; as for example, It is Gods efficacious concourſe, that the hand with a ſword in it is ſtretched out, it is mans wickedneſs that hath made the motion murderous. Gods motions are ſtrait, looſe walkers motions are crooked. Gods actions are the fruit of his operative Providence, whereby being and moving is ſupported. Their actions are the impure reſults of depraved corruption. Laſt of all, among many reviſhers of the ſacred Text from its pure and chaſt meaning, in reference to the Abuſe of Grace, Mammoniſts with their filthy lucre, caſt dirt on the holy Word, and are cum Privilegio worldlings by Scripture licence and countenance. Two texts among others, are the ſtrong hold for their earthly minds: Parents lay up for their children, 2 Cor. 12. 14. And he that provides not for his own is worſe than an Inſidel, 1 Tim. 5. 8 • oth are true, but miſerably abuſed by uncompaſſionate, covetous hearts. The firſt of laying up for children, was never intended to ſwallow up laying out in works of Charity and Mercy. But what though Gods allowance, and Parents indulgence may lawfully make their children, the heirs in part of their Eſtates, will this excuſe their diſ-inheriting Chriſt in the neceſſitous poor? will this excuſe their rebelling againſt the Goſpel? Old & New Teſtament requities for liberal alms; giving nothing, or next to nothing, in no proportion to eſtates. Amongſt the ſayings of ancient & modern holy writers, yea the confeſſions of heathens, that might eaſily ſwel into a Book: Some ſayings out of Salvian, might make Scripture Worldlings to tremble, who profeſs their portion is in God, and give ſad grounds of Jealouſie, 'tis only in this life. When they thus Apologize, we know what Gods Juſtice demands, what ſacred truth requires, but we •• rfeſs, we are bowed under the yoak of our fleſhly allience, we Dedimus cap ••• manus vincal •• charitatis, c • ſſ • ſaenguint ••• es, & vicerunt devotionē rel • gionis jura pictatis. Salvian. contra Ava • iti •• . Ʋi •••• excu ••• un •••• non excuſans. have given our captive hards to the chairs of our Parental affections: The voice of blood is lowder then that of faith, and the rights of nature have ſwallowed up the devotion of Religion. Something may be ſaid to cover, but not to cure the diſeaſe of worldlineſs, a ſhadow of excuſe, not excuſing, giving to the guilty a ſhew of deprecation, no ſecurity from the cry of guilt. O worldly I arent, whoſe all it is, to heap up eſtates for thy children, or the main of thy earthly travel and ſolace! The unhappieſt man in the World! Doeſt thou think how well others ſhall live after thee, and not how ill thou art like to die? Tell me, I pray thee, O miſer! O Infidel! when many are inriched with thy divided Patrimony, and greedy Purchaſes, have you ſo ill deſerved of your ſelf, as not to advantage your ſoul, by charity to ſtrangers? 〈◊〉 de 〈◊◊〉 es • am male meritus? Take this choice admonition, Let no man prefer his deareſt childe above his ſoul: Chriſtians are ſo to conſult the good of their Heirs in this life, as to accommodate themſelves in Eternity: Facilius eſt hic deeſſe quippiā, quam parentibus in futuro: & multo eſt levior praeſens tenuitas quam aeterna paupertas, ib. 'Tis better that children ſhould want ſomething here, then Parients all hereafter: Preſent mean eſtate, is better then eternal poverty: Better that Heirs want a large Patrimony, then the Teſtators their ſalvation; yea, they to whom Inheritances are left, if they have any piety, bowels, mercy to them that leave them, ſhould be glad of their pious liberality leſt they periſh. Hearken hide-bound heart-bound Parents, that have the judgement of withered hands upon you, to the words of Chriſt, He that loves Sonor Daughter more then me, is not worthy of me, Matth. 10. 37. Have ye baniſhed ſelf-love from your ſelves? ſoul love, is true ſelf-love: O unbelief! O perverſeneſs! 'Tis a vulgar ſaying, Charity begins at home: This is a new kinde of Monſter, to conſult the well-fare of any one but ones ſelf: Behold, thou art to goe, O man of matchleſs miſery, to a ſacred tryal, to that trembling and intolerable Judgement, where onely a good Conſcience, an innocent Life, & works of Mercy, will refreſh thee: Where a liberal minde, a fruitful repentance, and copious alms will befriend thee. What if immoderate ſcraping together for thine bei • s, ſhut Heaven againſt thee, Mens larga, Paenitentia fructuoſa, Eleemo ſynae copioſae. and open hell to receive thee; Will the memory of thine heirs vaſt and voluptuous Eſtate, eaſe thy Bed of flames? Will the thoughts of their delitious tables, even to glut and wantonneſs, afford thee a crum of mercy, a drop of water to cool & abate thy torturing pangs? Hadſt thou not been better by a Bill of Exchange to have ſent a great part of thine Eſtate in works of mercy into the other world?

As to the other refuge of Tenacious, covetouſneſſe, he that provides not for his own houſe is worſe then an Infidell, how is this Text made to ſpeak on the Miſers ſide? and how far from his Protection? The mind of the Spirit and the Apoſtle in thoſe words, was not to countenance a confined uſe of chriſtians eſtates within the Pale of their own families, but to taxe and caution againſt the Aboliſhment of naturall affections, and neceſſary proviſions in careleſſe family-guides, under the Pretenſions of piety. This inhumanity to ones own fleſh and bloud ſets profeſſed chriſtians Sunt 〈 in non-Latin alphabet 〉 . below Heatheniſh Infidells, who are by the guide of Nature, propenſe to love their own: Of kin to this, is that Popiſh Inhumanity, which is cryed up for ſuperlative Piety, if any leave their wife, children, and aged Parents, or go a Pilgrimage to Jeruſalem, or cloyſter up themſelves in a Monaſtery. The Catabaptiſts, as Marlorat noted, were beſotted with the ſame madneſſe, for leaving their wives and children; as aſtoniſhed witleſſe fanatick men, they run up and down, To propagate (as they fancied) the Dominions of Chriſt. The ſame wild courſe, the brainſick Ita ſe pomeria Chriſti propagaturos dixerant. Marloin 1 Tim. 5. beſotted Quakers take in theſe dayes, leaving their deareſt Relations, in tedious journyes, where Satan called the ſpirit is pleaſed to ſend them, whom the Holy Spirit calls worſe then Infidells for undoing their families to propagate the light within them, from County to County, ſuch as theſe as oppoſe Religion to the neceſſary proviſions of this life, are here intended. But Non ita claudenda eſt res familiaris, ut eam benignitas aperire non poſſet, neque ita referanda ut pateat omnibus, Cicero 2. Offic. what ſpeak thoſe words for worldly Chriſtians of the other extream? Are not they worſe then Infidells, whoſe improved naturall reaſon and moralities, have made them liberall to the poore and needy? Have not theſe denyed the Faith of Scripture, that abundantly commands charitable diſtribution? yea the True faith in God, that is ever fruitfull in the compaſſionate works of Almagiving? Thus too many with Scripture leave as they thinke are Bad Stewards of their Wealth, let the large waters of creature mercies, run out almoſt only in the channells of their own Families, are not the bleſſed ciſterns to convey them into wanting houſes.

Trace all the kinds of abuſing Gods Grace to their proper Oirginalls, and it will be experimented, the wreſting of ſome Scriptures or others, hath been the cauſe of looſe hearts and wanton lives.

SECT. 11.

THe third head of cauſes, why the Grace of God is abuſed, Sect. 11. The grace of God is abuſed by Preſumption. is Preſumption, this alſo I ſhall branch out in five things.

1. The Preſumption of a Prepoſterous Confidence in Gods mercy, this hath begotten carnall ſecurity, and ſtrengthened the hands of wickedneſſe. Dreames of mercy have been the bane of duty, Patrons of looſeneſſe, and ſoft pillowes for delicate wantons to ſleep on. God is good, God is mercifull, and therefore the old man dares be ſinfull; as if God were not a prudent and pure diſpenſer, but careleſſe prodigall of his rich mercies: he is beleeved to waſt them on the Devills ſervice, and to rain down their Heavenly ſhowers, upon a barren wilderneſſe, an unfruitfull Profeſſion. But where have we a word in ſacred Writ, that the ſervant of ſin muſt firſt be confident of Gods mercy? Did Bone Deus, miſericors Deus faciam quod mihi liber Aug. eyer mercy priviledge and owne a loſt ſinner but on its owne termes? Tis true, mercy is to be found to the praiſe of the glory, not the infamy of mercy, as a cordiall to the fainting, a plaiſter to the wounded ſinner, a ſpur to ſervice, not a Feaſt to riot on, when looſe Libertines take not mercy (the childrens bread) by Gods allowance, but like Dogs, endeavour to get it from his Table, and are cudgelled off from it: did they ſeriouſly conſider the way of obtaining mercy, the Leſſons mercy teacheth, the evidence of mercies poſſeſſion, the Diſtinction mercy maketh, the reputation mercy muſt have in the world, they would ſoon be convinced, they are at as infinite a diſtance from mercy as they are from innocency and duty.

O that all looſe Libertines that feaſt their luſts at mercies Table; and that commit this ſpirituall Burglary, of breaking into Gods houſe, to ſnatch away his mercy, would lay to heart five things.

1. They are not yet in the way of obtaining mercy, they underſtand not the method of mercy. As that 1. Chriſt is the mercy ſeat, the Throne of mercy, a mercifull High Prieſt, the great High Steward that gives out Almes of mercy, and gives it to Subjects fit to receive it. 2. That none enjoy it bit themthat are deeply ſencible of their miſery by ſin, deſpaire of mercy by any but Jeſus Chriſt. 3. That the obtainers of mercy are ſtil knockingat the beautifullgate of mercy, get Heaven by violence, wraſtle for a Coelum tundimus Deum tangimus miſericordiam extor • uemus Tertul. Apol. c. 40. ſmile, a word, a Dole of mercy, as the Chriſtians did in Tertullians time, We ſtrike at Heaven (ſayd hee) with our deſires: We are cloſe ſuiters to God, we pull down mercy from him, as Jacob did, that wrought hard in prayer for mercy, as the importunate Woman was, Jesus thou Son of David have mercy on me, ſpeeders for mercy are not cold, careleſſe, indifferent Suiters. 4. That mercy receivers are humble, ſelfe-abaſing, condemning Soliciters, wonder they are not in Hell paſt mercy, and the asking of it, like the Servants of Benhadad that came with ropes about their necks, at once confeſſing their deſerts, & wooing the favours of a mercifull King. 5. That the priviledged owners of mercy, in an holy importunity will hear no • ay, but ſtill lay proſtrate before the Father of mercies, untill he ſhew mercy, Pſa. 123. 2. A ſweet warme looke of mercy beaming upon a cold fainting ſoule; the ordinary invaders of Gods mercy, who are not ſo much the Almes-men as the Theeves of mercy, aſcend not to the Mount of mercie by mercies ſtaires: but feed on a preſumptuous fancy of mercy, wantonize with it, and have no ſaving part in it.

1. They learn not the Leſſons mercy teacheth, in ſpeciall two, Reſignation, and Subjection. 1. Reſignation, the giving upthe whole perſon in a reall gratitude to Gods ſervice, who inſtead of a wonder of mercy, might have made the provoking ſinner a Monument of vengeance. I beſeech you by the mercies of God, give up your bodies, &c. Pom. 12. 1. 2. Subjection, As many as walke according to this rule mercy be on them, Gal. 6. 16. Every mercy ſaith, be dutifull; but choice, ſaving mercy calls for regular walking. Thoſe licencious daring ones that challenge mercy, ſay with thoſe in Jeremiah, We are Lords, we will not come to thee, are their own Maſters, live as they liſt, know no Law but their Luſts, were never Schollars well trained up in the School of mercy.

3. They have no evidence of mercies poſſeſſion, the fear of God is this great evidence, The mercy of God is from everlaſting to everlaſting on them that fear him. pſal. 103. 17. Gods feare ſtands between two happy Eternities of mercy, as the faire mark of both; the decree of mercy from Eternity, the enjoyment of mercy to Eternity is the ſure Felicity of all that fear God. O falſhood, folly, madneſſe! Too many that neither feare God nor ſin, conclude a part in the mercy of the Booke of life, and looke for the endleſſe mercy, of the other world, and by the prefamed licenſe of mercy, live wickedly.

4. They ſtudy not the diſtinction, mercy maketh, ſurely all deſigned for mercy, are veſſells of mercy, all that are, and ſhall be without it, are veſſells of wrath: an unchanged heart, and unreformed life under mercy maketh no difference between the perſons of mercy and wrath. If veſſells of mercy may be Libertines, they & veſſells of wrath both wil be carnall walkers, mercy & duty, wrath & ſin, wil be an everlaſting diſtinction between the heirs of Heaven, and the purchaſers of Hell. Veſſells of wrath will be Libertines if veſſells of mercy are ſo too, the one is as good as the other.

5. They bring not Gods mercy in Reputation in the world, what honour hath God in pretenders to mercy, that abuſe his Grace? They who are deſigned to mercy, are veſſells of honour. 2 Tim. 2. 21. Not only to import they are called to honourable priviledges, but honourable ſervices: As God honours them in holding out his golden Scepter of mercy to them, ſo they are to honour God in being glorious within, and wearing without the golden apparrel of an heavenly ſhining converſation, pſ. 45. 13. paul obtained ſaving mercy, he was an high & eminent veſſell of Honour, and he honourably uſed his mercy to the praiſe of its Author, I obtained mercy, and the Grace of God was abundant in me through Faith and Love. 1 Tim. 1. 13. 14. The garment of mercy God beſtowed on him, was honourably and richly adorned by ſanctifying grace. Licentious Profeſſors do not honour but caſt dirt upon the Robe of mercy; were it not for preſumptions of mercy, falſe Chriſtians would not ſo play the wantons under Goſpell Profeſſion. Did they think and ſpeak the truth in our unregenerate hypocriticall and profane Eſtates, that there is no mercy for us, we are children of Wrath, if we live and dye ſo, we periſh, this would damp the pleaſing merry fits of ſin, if this do not turn them Heavenwards, it will force upon them inward gripes and conſcience pangs in the way to Hell. The ſame prophet that ſayes, There is no peace to the wicked, Ifa. 57. 21. ſayes alſo, He that made them, will ſhew no mercy to them. Ifa. 27. 11.

SECT. 12.

12. The Preſumption of Intereſt in the Promiſes, is a cauſe Sect. 12. preſumption of Intereſt in the promiſes, cauſeth abuſe of Grace. why Grace is abuſed, as unreaſonably do fooliſh Goſpellers fancy a part in the great Charter of the City of God the gra cious covenant of promiſes, as fools o • madmen imagine the Immunities and Priviledges of the City of London, belong to them who were never Apprentices there, nor in any other regular way got their Freedome. This glorious Intereſt a part in the Promiſes, too many vain walkers in the Chriſtian name, no leſs falſly then boldly do aſſume. Tis • ith falſe Chriſtians as Jewes, thoſe made this their vaunt and proofe, That the Promiſes belonge dunto them, Rom. 9. 4. And thoſe at every turne, after renewed diſhonour to the Grace of God, can ſhelter themſelves in the Promiſes; but where in the word, is there a title of a promiſe made to the wrongings of Grace? Hath the word of Promiſe made a ſoft bed for effeminate, delicate, lazy, luſtfull, carnall ſecurity to ſleep in? the promiſe of life to unreturning ſinners, ſtrengthens the hands of the wicked, and is a lie, Ezek. 13. 22. The God of Truth never promiſed life, ever threat neth death to the impenitent: The Devill, the flattering world, the wicked promiſe themſelves life in the wayes of Death. The word doth note ſoure things, will diſcover the wickedneſſe of their Preſumption, that impudent, unmortified chriſtians, lazy convictions, have a right to the promiſes.

1. They have not, while the Abuſe of grace raignes in them, a right to Chriſt, therefore not to the promiſes, Chriſt is the great goſpel Promiſe, the great moving Wheel, by which all the Whee's of the promiſes move. In him all the promiſes are • ea and Amen, 2 Cor 1. 20. To him they were made, therefore he is called The covenant of the people, Iſa. 42. 6. ſo then no part in Chriſt, none in Promiſes, no taking of the perſon of Chriſt, no child of promiſe: Now its evident, that unreformed abuſers of the grace of God, Luſts-ſervers, Fleſh-pleaſers, have no part in Chriſt, for they that are Christs have crucified the fleſh with the Affections and Lusts, Gal. 5. 24. and therefore as yet, are ſtrangers to the promiſes, and children of Wrath under the curſe, every moment in danger of Hell, the promiſes have not a good word for them. The confidence of being armed with the promiſes, will not keep ſuch black markes, as are carnall wantons, ſhot free, from the mortall charges of the Lawes threatnings.

2. The promiſe is an holy promiſe, pſ. 105. 42. Now an holy promiſe was never made to encourage and bolſter up unholy hearts & lives: Tis true, immediatly before the ſinners taking Chriſt, the promiſe found him unholy, but it doth not leave him ſo. In the firſt moment of taking Chriſt and right to the promiſes, an holy nature is infuſed, and its impoſſible that ſuch a one ſhould infuſe the Grace of God and make void the promiſe.

3. The Spirit that ſeales the promiſe to the beleevers Soule in an holy ſpirit, Eph. 4. 20. Now as the ſeal leaves its owne print on the Wax, ſo the holy ſpirit ſeales the holineſſe of the promiſes on the Soul: Where the heart is ſtill unholy, the Devill ſeals his falſe promiſe, the ſpirit ſeals not his true one, the ſpirits applications of promiſes, are purifying and fortifying.

4. The uſe of the promiſe, is the improovement of Grace, not diſhonour, it is for Gods ſake & ſervice, not the ſinners, not barely to comfort, but mainly to cleanſe; Having theſe promiſes, let us Impii rapiunt in ſui conſolation em promiſſiones grutiae Luther in Gen. cleanſe our ſelves, 2Cor, 7. 1. Luſt and the devill ſaith, having theſe promiſes, we may boldly ſin, the promiſe will help in caſe of ſin, guilt, and diſquier. Moſt true is that of Luther, The wicked filch and take the promiſes of Grace to themſelves, for their carnall comfort.

SECT. 13.

13. The preſumption of a falſe Peace, hath betrayed many to Sect. 13. The preſumption of falſe peace cauſeth the abuſe of grace, the injury of Gods grace, quiertneſſe ſpeakes no ſafety nor goodneſſe of conſcience, the Dormant Lion when awakened will roare and tear, the Priſoner is neither ſecure nor cleane, becauſe he ſleeps in a cold and filthy dungeon, though he be merry and looſe in his reſtraint, he is under the laſh of the Law, and neer the ſentence of the Judge. Though there be no true Peace to the wicked, Iſa. 57. 21. Yet they pleaſe themſelves with the Devills peace, Luk. 11. 21. While God lets them alone, and the Devill diſturbs them not, in meane while the old man (upon preſumption of Liberty of conſcience) ſhelters himſelf under the Tranquiliias iſta tempeſtas. wing of grace. This ſecurity is not long lived, though it be laſting, tis not everlaſting, ſins calms prove the worſt ſtorms, a calm air hath uſhered in ſea ſtorms, & Earthquakes; the wind in the bowells of the Earth is ſilent and quiet for a time, at length it breaks out, roars, and hurls Hills, Feilds, and Houſes into a dark and ruinous Abyſs. Indulged, pampered ſin in the ſoul is ſilent and quiet for a time, but at length it breaks out, and roares in horror of conſcience, and hurles all falſe comforts into the diſmall pit of deſpaire: Although blood toucheth blood, Hoſ. 4. 2. And there be a contiguity, a cloſe addition of ſin to ſin, drunkenneſſe, be Pax mihi futura ad appectum, i. e. ad ſtudia cordis mei ambulabo Junius. added to thirſt, yet many bleſſe themſelves in the imaginations of their hearts, and ſay they ſhall have peace, Deut. 29. 19. yea walk according to the deluding Dictates of their hearts, becauſe they ſay ſo: Had it not beene for Luſt and the Devills peace, the awakning terrors of the ſpirit of bondage might have driven many out of Hells way into Chriſt; but becauſe ſtupified conſciences are peaceable, they dare be filthy and abominable, and this is the ſad tragicall iſſue of the merry comicall Acts of ſin, in the ſtage of this life; That eaſe which hath firſt tempted to ſin, ends in torment, The eaſe of the ſimple ſhall ſlay them, and the proſperity of fooles ſhall deſtroy them, Prov. 1. 32. When they ſhall ſay peace and ſafety, then ſudden deſtruction cometh upon them as travell upon a woman with child, and they ſhall not eſcape, 1 Theſ. 5. 3. They ſhall ſay: who ſhall? the next verſe 4. Tells us, they who are in darkneſſe (and do the workes of darkneſſe by the comfort and confidence of peace) that the day (of angry Juſtice) overtakes as a Theife, they ſhall ſay peace: Ah ſad peace worſe then war, the ſnare and trap-doore to fall into deſtruction! Happy had it been for the filthy Peace-dreamers of bad hearts and lives, that with the repenting Jaylors, they had had heart tremblings, then with the ſecure Sodomites a fair morning, a ſun-ſhine of proſperity, ſhould uſher in fiery avenging ſtormes of warth. How wiſe and ſafe had been their eſtate, that at once have peace with ſin, and (as they think) with God, had they at once ſeen God, and ſin their enemy, their ſofteſt beds had been to them beds of Thornes, their ſweeteſt comforts, bitter vexations, the creatures armed againſt them, feared their very meat might prove their poyſon, every night might be the laſt, that theſe awakening driving terrors might chaſe unquiet afrighted ſpirits into Jeſus Chriſt, that the fear and war of the ſpirit of bondage, might end in the joy and peace of the ſpirit of adoption, that tempeſtuous ſoules might hear theſe ſweet calming words, Be of good cheere, tis I, be not afraid, Mat. 14, 27. Fear not, I am thy God, Iſa. 41. 10. My Perſon, Spirit, Graces, Comforts, Glory, infinite merits are thine: Some in the Wilderneſſe of their ſins, feares and ſorrowes, have at length leaned on their beloved, when the falſe peace of moſt preſumptuous ones hath lur'd them into Hell. As many there, as have been tempted by ſecure flattery, into their tormenting eaſeleſſe bed of Tribulation, will have cauſe to think and ſay within themſelves, accurſed be that calm of our polluted quiet hearts & lives, that hath brought us to an eternall ſtorme, accurſed be that peace that hath cheated us into an eternall war, accuſed be that ſweetneſſe that hath inticed us into eternall bitterneſſe, accurſed be that friendſhip with the world and Devill, that hath betrayed us to an eternall enmity with God.

SECT. 14.

4. The preſumption of ſetting death and Judgement at far diſtance, Sect. 14. The ſetting of death and judgement at far diſtance cauſeth the abuſe of Grace. 1. Death, Reſentment of it as of a Traveller, thouſands of miles off, at ſcores of yeares removes, begets through the deceits of the fleſh, and lyes of the Devill, a tolleration, yea, a reſolution to play the wanton, not only againſt Nature but Grace. The Epicure that beleeves not the Soules immortality, concludes & wanton voluptuous life from probable ſhort life, Let us eat and drinke, for to morrow we ſhall die, 1 Cor. 15. 32. And the Chriſtian, though he beleeveth his Soule ſhall live for ever, doth wantonize in carnall delights, from probable length of dayes, he ſhall have time enough to get the Grace of Repentance, and therefore he abuſeth the ſpace and call, yea, the conviction of returning: the vileſt of Chriſtians, while under the ſentence, and on the bed of death, ſeeme to have ſome ſober thoughts of the excellency and neceſſity of Grace, and of ſome complying deſires and wiſhes: O that they had it, who when they beleeved it, yea found it at vaſt diſtance from them, deſpiſed and abuſed the motions of the ſpirit and word and of Grace. How Saint like is the inlightned Libertine, within a few houres of his death, how diſſolute ten years, ſcores of years before it? 2. Judgement, Becauſe particular Judgement after death, and the generall Judgement of the great day, is delayed, Therefore The heart of the Sons of men is ſet in them to do evill, Eccleſ. 8. 11. wanton ſcoffers walke after their own ungodly Luſts, ſaying, Where is the promiſe of his coming? 2. Pet. 3. 3, 4. That cooling word in the Indulge, exple animi cupiditates ſcito tan dem ſis ratio. nem Deo red. diturus. q. d. fac quicquid mali poteris tandem vapu labis aut in manus carnificis incides. Mercer: l. 5. c. 2. hot chaſe of ſin Remember God will bring thee to Judgement. Eccl. 11. 9. is too litle remembred: the words of Mercer are obſerveable, Feed and dandle thy luſts with moſt cockering indulgence, coming to every deſire of thy carnall mind, yet know at length God will reckon with you: fill up your meaſure of ſin to your utmoſt poſſibilities, at length you ſhall ſmart for it, and fall into the hands of avenging Execution: my Lord hath delayed his coming, ſaid the looſe evill ſervants, and therefore they were intemperate and injurious, rioted in drunkenneſſe, and Beate their fellow ſervants, Matth. 24. 48, 49. As the wanton whoriſh woman argued to uncleanneſſe, Come, let us take our fill of Loves, let us ſolace our ſelves with Love, for the good man is gone a long journey, Prov. 7. 18. So the wanton Chriſtian argues to licenciouſneſſe, he may in the ſpacious intervalls between his healthy time and the laſt Judgement, bathe his fleſhly mind in fleſhly loves and delights, for it will be long ere the laſt. Aſſizes come: and will it be long? what if millions of years, it will come at length, too ſoon and too ſore upon the injurious ſlighters of Gods Grace. Ah Chriſtians that ſport your ſelves with your own deceivings, Irremediabile periculum ſit, aliquem cupiditatibus fraena laxare, ut ſe rationem Deo non meminerit redditurum, Bernard. that Goſpell Grace and liberty will favour your diſordered walking, that give your Luſts too large roome, under the plain hearing and convincements of ſtrictneſſe, that ſtumble in high noone day; ſlacken the Reines to your head ſtrong deſires as if God would call you to account. Bernard tells you this is an irremedileſſe ſoule danger: If the Faith of the laſt Judgement do not teach men holy Wiſdome Repentance, Temperance, Obedience, what will, what can? weep you (ſaid the Apoſtle James to the rich looſe wantons of his time) And howle for the miſeries that are come upon you; Jam. 5. 1. why? Ye have lived in pleaſure in the earth and have been wanton. ye have nouriſhed your hearts, as in a day of ſlangther, v. 5. The coming of the Lord draweth nigh. As if he had ſaid, you play the wantons with creature mercies, forgetting God and your duties, but the accounting day is nigh, Faciat jructū qui poteſt, adeſt dominus, qui fructum requirit, faecundos vivificet, ſteriles depre: hendet. Am. Super Luc. The Judge is at the doore. They are good words of Ambroſe, Let every one bring forth the fruit of Grace, the Lord is preſent (in his word to faith) who will require fruit (will not be put off with leaves) He will give eternall Life to fruitfull trees, will take and caſt barren ones into Hell.

SECT. 15.

5. The preſumption of time enough to repent, hath brought 15. The preſumption of time enough to repent, doth cauſe the abuſe of Grace. forth this uncomely Monſter, The abuſe of Grace: There are not a few incurable inſtances in the other World, who have firſt delayed, and then everlaſtingly loſt the ſpace and Grace of repentance: Thoſe words of Chriſt concerning Jeruſalem, may be truly and ſadly ſaid of Grace-refuſing and abuſing Chriſtians: Hadſt thou known in this thy day the things belonging to thy Peace, but now they are hidden from thine eyes. Hannibal bewailed the loſs of his opportunity to maſter Rome; when he would have taken it, he was twice forced from his attempt, to a ſad retreat, by almoſt vehement ſhowr of rain, and is reported to ſay, When I could, I had no minde to take Rome; when I would, I had no power. There are too many, that will to all Eternity confeſs, that when Grace hath wooed them for their eternal ſalvation, and repentance to life, they had no minde to it, but when they would on a death-bed repent, they could not. 'Tis never enough conſidered by them that put off their repentance, what infinite hazard they run to be loſt for ever. Subtle Satan and the wily fleſh, doth againſt deceived ſinners, as ill Debtors carry to their Creditors, promiſe to pay, but beg a longer day of payment, and when that is come, another, and ſo another day, and never pay: Flattering Luſt begs a longer day of repentance, and being loth to leave Luſts dear ſweet ſervices and delights, craves ſtill a longer day, and ſo the Debt of repentance is unpaid. This curſed and common frame of Spirit, doth in effect ſpeak thus to God, The real love and delight of my ſoul is in my ſin; I delay repentance, not out of love to the duty, or hatred of my delicious Luſts, but to quiet my conſcience, and for fear of Hell; I mean not to delay a repentance once, but often, yea always; yea, ſhould I live an Eternity in the World, my delicious ſins ſhall have my heart, my ſervice: Mortification is an idle dream: The death of ſin ſhall neither have my ſentence nor endeavors: I am loath to leave my ſweet Companions. Hence is it, that from youth to man-hood, from that to old age, from that to Eternity, there is no repentance in hardned veſſels of wrath: A while longer, and a while longer is the conſtant importunity of the fleſh: Back-ſliding is perpetual, Jer. 8. 5. O Jeruſalem, wilt thou not be made clean, when ſhall it once be? Jer. 13. 27. This lazy diſeaſe of ſluggiſh putting off repentance, was in Auguſtine, yea had ever been in him, had not Grace cured it: When he could not anſwer the convictions of the neceſſity Non erat quid reſponderē veritate convictus, niſi tantum verba lenta & ſomnolē ta. Modo, ecce modo ſine paululū, ſed modo, & modo non habebat modū, & ſine panlulum in longum ibat. Aug. in Confeſ. Nitido cum flore juventus, Num ſatanae? & ſenii faex erit apta Deo? of repentance, he craved forbearance not to do it yet; I know not, ſaid he, hat to anſwer, being convinced of the truth, but onely ſluggiſh and ſleepy words, Anon, behold anon, ſuffer me a little: But anon and anon had no meaſure, and bear me a little held long: Thus Satan hath the flower of age, the ſtrength of man-hood, and God the dregs of old age: 'Tis mans folly and madneſs to give God the worſt: 'Tis ordinarily his angry Juſtice not to accept it. He that is denyed the ſweet Roſe of the Spring, cannot be pleaſed with the dry Thorn: Had God no delight in the yong-long-ſtanding fruitleſs tree; ſurely he can take none in it, when 'tis withered, It's no longer for the ſoil, but fire, Matth. 3. 10. If it be ſaid God works Grace on a ſick bed, as one ſaid: An early Saint, now in glory, anſwered him in two things: This is extraordinary. 'Tis not Gods uſual courſe, to begin and period death-bed repentance; and further ſaid he, Do not you truſt to that.

How reaſonable will Gods uſual refuſal of ſick-bed and old Non illos qui neceſſario ſed qui ſponte vitiis abſtinent, Coronat Deus. Chryſoſt. age returning thoughts, appear in the other world? They that put off repentance to the laſt, do it not out of choice, but neceſſity; and God is not ont to crown forced and artificial, but free and natural repentance: It is a poor, weak, and unconvincing demonſtration, that a man delights in wholſome ſevere exerciſes of repentance, who never ſet upon them, but when going out of the World: Their ſins leave them, before they Priuſquā peccata relinquāt • peccatis retinquuntur. leave their ſins: They think of leaving them, becauſe they have no more active ſpirits, ſtrength, time to beſto upon them, not becauſe of holy hatred againſt them, indignation at, and wearineſs of them: Had this frame of ſpirit been infuſed by the holy Ghoſt, in the renewed heart long ago, ſin had not had ſo many years faithful ſervice: This adjourning repentance reprieving not executing the fleſh, makes fooliſh men, like bad Gameſters, that throw up the Cards when they have loſt the Game; ſo theſe faint woulders after repentance, never think of throwing up their ſins, till in their diſeaſe they have loſt their lives; they never think of ending their iniquity, till the pleaſure of their iniquity be at an end, Ezek. 21. 25. But O dallying ſinner, that h • ſt a long time been caught in the ſnare of deep carnal ſecurity! Hear the Apoſtles warning, Awake, thou that ſleepeſt, from the dead, and Chriſt ſhall give thee light: Hearken not to the Ravens Song, Cras, Cras, to morrow, to morrow, That morrow comes not to many lingring ſinners: Art thou ſure the repenting morrow will come unto thee? The ſaving motion of the ſpirit often abuſed, never comes again: The ſafer and wiſer words are, Cito, Cito, Redi, Redi, Quickly, quickly, Return, return. Hearken, O fooliſh ſons and daughters of men! to that of the wiſe Solomon: How long will ye love ſimplicity? ſit in the region and ſhadow of death, be the Devils Priſoners, and your Luſts Captives, and abide condemned under the curſe of the Law? Would you quickly run out of an Houſe fired about your ears? Would you flie from a drawn purſuing Sword to run you through? O while under Goſpel time and means of grace, you are Wantons, and pamper the fleſh, ſlight and contemn the ways and methods of Eternal Life; even all this while the wrath of God, the malice of Satan, the killing Law, is purſuing you for your immortal ruine. O take the counſel that once a friend gave to Brentius, when his enemies were ſuddenly plotting, determining, and endeavoring his death, he wrote a Letter to him, Fly Brentius, with all poſſible ſpeed, Fly for your life: O lingring ſinners, within Cito, Citius, Citiſſime. Melch. Adam: a little of the Grave and Eternity, that have abuſed the grace of God, Fly with all poſsible ſpeed, from the ſtate of damnation, the wrath to come, while your day of Grace is ſpending, and it may be ſhortly will be quite ſpent, your damnation ſlumbers not, but with terrible awakened Lion-like eyes, will ſtare on your departing ſouls, if you go with the un-repenred, unpardoned mountain load of all your ſins into the other World: As Solomon ſpake concerning flight from enſ ••• ing, undoing ſuretiſhip: Deliver thy ſelf as a Roe from the hand of the Hunter, and as a Bird from the hand of the Fowler, Give not ſleep to thine eyes, nor ſlumber to 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 offſpring, 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: 'Tis 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 bonū: 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 p • 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 'tis impoſſible. ' • 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 〈 in non-Latin alphabet 〉 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. Tis 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. Tis 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 nō 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 in low temporall allowances ſoweſt in penitentiall teares, they in high enjoyments even to ſurfet, impiety and Atheiſme, ſow in carnall merriments, thine Harveſt and theirs, will be as different as Thornes and Wheat, thou ſhalt reap in joyes, they in ſorrows: Chriſtian Repentance is incomparably above carnall pleaſing voluptuouſneſſe. This is the mother of wordly laughter, that of Chriſtian teares, this inlargeth the fleſh, that ſtrengthens it, this puts a leaden weight upon the Soule, that wings it to fly to Heaven, this ſerves the fleſh in every thing, that crucifies the fleſh, and brings the body into ſubjection, this calls off a man from God, that calls him back again to God his Saviour, this obeyes the Devill, that is devoted unto God.

SECT. 17.

2. TEmptation to wrong Gods grace is evil company. What 17 Evil company is a temptation to wrong the grace of God. more unworthy abuſe than a ranſomed captives ungratefull denyal of their Redeemer. Self-deſtroying Hereticks doe thus deny the Lord that bought them: They goe not to Hell alone with their wanton looſe wits, argue others into their company, and make them fellow wantons of damnation; for ſo the Greek Text, and word in the Margin will bear it; Many ſhall follow their damnations, or deſtructions; the abſtract for the concrete, their damnable wayes: Our Engliſh is, pernicious waies; 〈 in non-Latin alphabet 〉 : The Margin in the Greek is 〈 in non-Latin alphabet 〉 ; in the Engliſh, laſcivious waies. The import of the Original is, That laſcivious Hereticks are very fruitful; ſome Maſters of Hereſie beget numerous Scholars, which argue and beleeve themſelves out of their Faith into Damnation: Their word frets as doth a Gangreen, 2 Tim. 2. 17. The leaven of looſe wits did ſpread abroad in the pureſt times of the Apoſtles, to ſpeak perverſe things, and draw away Diſciples after them, Act. 20. 30. Chapmen of error, will bring cuſtome to the Devils ſtall. Have any of the Phariſees beleeved in him? Joh. 7. 48. The faſt brotherhood of Antichriſtian Phariſaiſme was Argumentative to deſpiſe and oppoſe the Grace of Jeſus Chriſt. Thus the diſſolute walking of a pack of Hypocrites imbolden one another to frequent indignities, unbecoming the Goſpel; the ſociety of Mammoniſts, ſainted by their faith in Gods mercy and Chriſts merits, bow down to Money, their Idoll; and while they profeſſe God their portion, and Chriſt their Lord, and pay to both ſome eaſie and cheap religious formalities, they diſhonor both by paying that adoration, eſtimation, and affection they owe to both, to their worldly gain. Reputed devout godly mens covetouſneſſe is infectious. Thus profeſſed Chriſtians follow worldlings reaſon, ſuch and ſuch are devout godly men that keep the Sabb • th, they fear God, and will go to heaven, and yet doe ſo and ſo, and we do no worſe. Thus a company of earthly minds, that have grace and heaven in their pretenſions, but the world in their hearts; ſow pillows under one anothers elbows. He that will goe about to drive the world out of his heart and life, by following the inſtances of ſome eminent Profeſſors, will never do it, but in the iſſue fall ſhort of heaven. The herd of Swine too, tipling good fellows, can lick one another clean by the grace of God, and the allowance of Chriſtian liberty, yea Gods beneficence, that he made the creatures for mans uſe; and hence they conclude that there is a latitude allowed them. The exceſſive gaudineſſe of apparrel grows in faſhion with the Chriſtians of the higher form, as they pretend, by Chriſts licence. As if, forſooth, no bravery, nor ſplendid gallantry could be too good for Chriſts diſciples. High-flown wantons in the nation ſhould rather follow Chriſt in his contempt than courting of the world. He is their preſident in the glory of Grace, not in vain wayes, indecent habits. The gaming away of time and money, miſpending companions, if they look to the throne of Grace, in a few cold, heartleſs deſires, and be devout a Chriſtmaſs day, or Good Friday, it may be hear weekly Sermons, yet may be utterly ſtrangers to the myſterious way of walking with God, and ſpiritual recreations, yet notwithſtanding can judge one another as excellent Chriſtians, aun doubt not by Gods grace to be ſaved, as wel as the moſt mortified, ſtrict beleevers. O the horrid abuſe to the Goſpel and Grace of God, that is too frequent in our times by evil examples and inſtigations! There are not a few ſoul-murdering preſidents under Chriſtian profeſſion. What is ſaid of the heatheniſh guides of their Mortifera ſacra. Suarum & alienarum interfectores animarum. Lact. l. 5. c. 20. Religion, whoſe deadly, idolatrous worſhip did ruin their diſciples, is true of many Chriſtian guides and followers in looſeneſs, they are their own, and others ſoul-killers. Were the queſtion put to the prophane generation of the Age, that hate the power, yea ſcorn the form of godlyneſſe, whoſe looſe wits jeer, and Atheiſtical religion neglects family-duties, who ſpeak dung, but drop not the honey-comb, vent rotten, not gracious words. Doe you think to be ſaved? Yes, the Anſwer would be, by the grace of God and merits of Chriſt. Thus in looſe company Profani homines multos ſua petulantia in ſimilem contemptum inducunt. Calv. in Iſ. 50. Plus exemplo quam peccato nocent. the grace of God is at once contemned and truſted to; and that of Calvin is ſad experience; Prophane men by their wantonneſs invite others to the ſame contempt. O the ſad conſequence of exemplary ſinne, what miſchief doth it in Families, Churches, Common-wealths, the world? the Leaders in ſin under profeſſion of grace, are doubly blameable and pernicious to themſelves and others, by their ſinne and their example; yea more guilty by their example then their ſin. Dear Chriſtians, of more ſhining, and obſcure profeſſion, take heed of that root of bitterneſs that is in you, for your own ſakes, but let it not ſpring forth for others ſakes. If it be kept within you, and wither not, you looſe your own ſouls: If it ſpring forth without, and defile many, Heb. 12. 15. you ruin others. Satans Kingdome is too much in Chriſts. Perditi spiritus, ſolatium perditionis ſuae pe • dendis hominibus operantur. The viſible ſubjects of Chriſts kingdom too much promote Satan work, the damnation of ſoules. 'Tis the ſolace of loſt Apoſtate ſpirits, to increaſe fellows in deſtruction. If they be capable of any feli • ity, 'tis in others everlaſting miſery. We read of heaps upon heaps, the bloody • ork of Sampſons body-ſlaughter, Judg. 15. 16. So heaps upon heaps is the bloody buſineſſe of the Ʋtinam ſoli errare, ſoli deſipere vellent: Alios etiam in conſortium ſui mali rapiunt, quaſi habituri ſolatium de perditione multorum. Lact. l. 5. c. 20 Devils ſoul-ſlaughter. He goeth about ſeeking whom he may devour. And looſe deſtroying inſtances promote his work. The wiſh of one concerning profeſſed ſeducing Heathens may be uſed concerning profeſſed ſeduced Chriſtians, O that their error were ſolitary, they were fooliſh alone, but they draw others into the fellowſhip of their ſin, as if ſociety were the ſolace of deſtruction. The huge fellowſhip of the damned will be no diminution but aggravation of their torments.

SECT. 18.

3. TEmptation too ſadly and commonly effectual to abuſe 18 Scandalous ſinnes of good Chriſtians are temptations to abuſe Grace. Gods grace, is the ſcandalous ſinnes of good Chriſtians in the main, orderly, and upright, in ſome things irregular and hypocritical: their Falls are too often the plea of ſin, and uſed by Satan as the protection. The old man is a looſe Libertine, where ever he is, the new creature is not perfect. Spiritual ſoundneſſe is not without ſome grudgings of the old diſtempers: A moſt eminent ſervant of God ſaid, in his fleſh he ſerved the Law of ſin, Rom. 7. 25. The fleſh will be inſolent and unruly in the ſpiritual part. Hence there are Scripture records of looſe practiſes in good men. We read of Abrahams equivocation, Jacobs diſſembling, Davids infamous uncleanneſs and murder, Jonahs pettiſh paſſion, Peters denyal of Chriſt, aggravated by repetition, ſwearing, perjury. The Corinthians ſpiritual pride and diviſion, and ſome carnal acrimony and bitterneſs of thought and language between Paul and Barnabas. So the preſent age, to the deforming diſhonour of reforming endeavours, hath too much abounded in the offenſive notices of pious perſons miſcarriages, for which they are unſainted by malicious, critical obſervers, who better obſerve a mote in the eyes of Gods ſervants, than a beam in their own; yea look upon a groſs ſinne in ſtrict walkers, contrary to the vent and ſtream of their converſation, as the unpardonable ſin, or next unto it, who bind up them and their hated fellows in the ſame black bundle of death, as hypocrites. What we experience, that acute ſtudents of true beleevers ſcandals, who hate their power of godlyneſs, and without charity rejoyce in their iniquity, feaſt themſelves with their ſins, not their graces, had rather feed on the Devils dung, than Angels food, at every turn of wry words and actions thus flout and ſcoff; Theſe are your Puritans; thus doe your Puritans; thus doe your Puritans ſay and doe, and beleeve: O that the nick-named Puritans would be more humbled, and loath themſelves, and repent of their polluted hearts, lips and wayes then their impure deriders, doe take a diſallowed liberty to ſinne and blaſpheme the waies of God. O ſad diſhonour to God, and reproach to Religion, when a Prince in Iſrael is faln, choice Chriſtians reveal their yet unmortified corruption; 'tis the Devils Gawdy-day; he playes no ſmall game now; he ſpits on the face of God: through the ſides of the miſcarrying Chriſtian the name of Chriſt is wounded; he heareth ill from the diſordered houſe of his friends, And now a Saints ſin becometh a wicked mans licenſe to make a trade of it. Men and Women dare to be prophane exceſſively, voluptuous, irreligious, yea turn Papiſts, becauſe ſome Profeſſors have ſpotted their garments. The Devils ſwine with delight will wallow in their mire, becauſe Chriſts ſheep, contrary to their cleanly nature, are faln into the dirt: Becauſe unwary walkers have with great ſmart broke their bones, deſperate mad ones will breake their necks. Tis not more irrational than unſafe, becauſe one man againſt his ſerious purpoſe is ſelf-wounded, therefore another will kill himſelfe. Seeing it is thus by experience, which is to bewailed, if poſſible, with tears of blood, that viſible looſeneſſe in Gods ſervants, is a ſpeeding temptation to unconſcionable Libertiniſme in wicked perſons. O viſibly ſcandalous, but in the main, pious Reader, read this Section with a mourning heart: thou art not the cauſe, thou art the occaſion of others licentiouſneſs, rebellion, impenitence, and damnation. Shouldſt thou occaſionally tempt another to kill himſelf, enſnare another to fall into a ſcalding cauldron, betray another to fall from a faire eſtate to beggery and impriſonment, urge another to fall into a tormenting diſeaſe, which makes him roare night and day, if there be any thing of natural bowels left in thee, thou wilt at once bitterly bewail thine unkind (what lyes in thine example) undoing others, and be fearful for the future to tempt any to their ruin. How then ſhouldſt thou reſent the ſoul-ruining tendencie of thine offenſive and infectious converſation, with bitter tears? Have not veſſels of wrath ſinne enough in them to caſt them into the fie • ie furnace of almighty eternal vengeance? Have they wanted the Devil to ride and ſpur them in the broad way to deſtruction? Doe they need to mend their pace by the encouragement of thy ſinful practiſe? Suppoſe forlorn, deſperate, damned ſouls in Hel ſhould thus cry out, Curſed be the time & occaſion that ever I kne • ſuch and ſuch profeſſours. I ſaw covetouſneſſe and oppreſſion in ſuch a one; I ſaw uncompaſſionate and unmerciful carriages in ſuch a one; I ſaw ſpiritual pride, and deſpiſing of others in ſuch a one; I ſaw exceſſe in eating and drinking in ſuch a one; I ſaw mad and furious paſſion in ſuch a one; I ſaw breach of covenant and lies in ſuch a one; I ſaw diſordered looſe life in ſuch Husbands and Wives, Parents and Children, Maſters and Servants; I ſaw corrupt opinions of ſuch a Learned one; I ſaw prayers and practiſe rare in ſuch a one; I was wont to hear little but frothy, and vain language from ſuch a one; I curſe the time that ever they were born; they did ſo and ſo, and I thought the allowances they gave themſelves, were venial faults; Peccadillo's would not prejudice their ſalvation, and therefore not hinder mine; what wil become of them, I know not, but ſure I am, here I am in intollerable torments; and I may thank their examples for my damnation. O unwary Chriſ • ian, who haſt been the Devils inſtrument (for ought thou knoweſt) to expedite and haſten ſoules everlaſting miſery, now mourning ever in the other world, following of thy ſteps! would ſuch news as this from Hel make thine heart to ake, wound thy ſoul, ſpoyl thy reſt, bring thee with ſorrow to thy grave? 'tis probable, very probable, O ye offenſive children of God, whoſe dark ſide hath tempted others into eternal darkneſs, that the obſervance and following of your ſinnes, hath ſnared others into the ſtate and feeling of eternal damnation. O heires of glory! for the Lords ſake, for the Goſpels ſake, for precious immortal ſouls ſake, yet under the means of Grace, for the future feare and tremble, to wooe and ſollicite any more fooliſh and daring ſinners, by your viſible corruptions, into the wayes of ſinne and death. Be no longer Satans Merchants to put off his wares. The leaſt part of his drudgery ill becomes Gods ſervants. If veſſels of wrath wil periſh, and they wil doe it by bad examples, Satan hath too many of his own to ſhew them. The broad road to hell hath too numerous travellers. Your work is (what in you lyes) to ſave, not deſtroy ſoules: Speak, live ſo, that you may convince, convert, not pervert, undoe your wicked neighbours. Before I leave this point, I am conſtrained to warn and exhort all you that are carnal, wicked Libertines of the preſent adulterous generation: Make uſe, I beſeech you, of your reaſon, I ſay not of your grace (for yet you have none) to argue down your wicked peece of non-ſenſe; Godly men ſin, and therefore you may. Will their falls priviledge yours? Seriouſly conſider three things.

1. You ſhould reaſon, Gods children ſin ſo and ſo, therefore I muſt not, I dare not: If their grace hath not kept them innocent, how can I be clean that am wholly corrupt? If they trade poorly in heavenly commodities that have a ſtock of grace, muſt not I be a bankrupt in goodneſſe that have not a dramme? If they ſin thus that have a principle of life, what danger am I in, a dead ſinner of eternal death? To follow a good mans ſin, is at once ſin and puniſhment; a piece of ſad vengeance; God in wrath againſt me, may ſuffer them to fall and break their ſhins, that I may fall and loſe my life. Non voluit ea ſcribi ſpiritus ſanctus, ad statuendum morale exemplum, ſed in cenſolarionem, non ad confirmandam licentiam, peccati in poſterum, ſed ad ſpem & fidem excitandam. Luth. in Gen.

2. Scripture examples, and preſent inſtances of ſcandalous Saints, were not propoſed for, but againſt ſin; not to embolden the preſumptuous, but comfort humble, afflicted conſciences. Luthers ſaying is notable: The Holy Ghoſt would not have the ſinfull examples of the Saints recorded in ſacred Writ, that their examples ſhould teach ſin, but to comfort fainting, tempted penitents; not to confirme a bold licenſe of ſinne for the future, but to ſtirre up the faith and hope of pardon upon repentance. Since their great, yet purged ſins, have not blockt up the way to glory. The Saints falls ſhould be like fire in the chimneys top, and the roof, to warn neighbouring houſes; not like to fire in the hearth to warm and encourage others; like a ſtake in the water, to avoid it, where ſome were drowned, not to come near it.

3. You will learn to your ſmart and ſhame (without repentance) in the great day, a broad difference between the ſinnes of the godly, and your own in ſeven things.

1. They ſin, who are in a ſtate of Grace, eſpouſed to Chriſt, and have him to be their ſurety for pardoning and purging grace, and their advocate to plead the infinite merits of his obedience, 2 Cor. 11. 2. Heb. 7. 22. but you ſin and are in the ſtate of fin, and wantonly run a whoring from Chriſt, whom you pretend to match with, and have him not your ſuretie, to pardon and purge you by the benefit of his interceſſion, Heb. 7. 25. Act. 5. 31.

2. Sin is not their deliberate purpoſe, but obedience is, Pſal. 17. 3. Pſal. 119. 106. They cleave to God with purpoſe of heart, Act. 11. 23. even then when they ſin againſt their purpoſe. As the Marriners purpoſe is to ſail to his intended Port, when croſs winds drive him off from his Compaſſe: But your heart is ſet in you to doe evill. Eccleſ. 8. 11. Why will you die? Ezek. 18. 31. We will not come to thee. Jer. 2. 31. We will not do the word of the Lord, Jer. 44. 16.

3. Sin is not their choice. The evil I would not doe, Rom. 7. 19. But duty is holy wiſdom and underſtanding, Prov. 16. 16. The way of truth, Pſal. 119. 30. Chriſt the good part, Luke 10. 42. One day in Gods ſervice, Pſal. 84. 10. Above a thouſand in vanitie and ſin, yea an eternity. But you chuſe not duty, the fear of the Lord, Prov. 1. 29. but your own waies, Iſa. 66. 3. The life of ſenſe, not faith, earth, not heaven.

4. Sin is not their love, but loathing: They abhor it, and themſelves, Rom. 7. 15. Ezek. 6. 9. They love God, Pſ. 18. 1. Chriſt, 1 Tim. 1. 14. The regenerate, 1 Joh. 5. 1. The commandements, Pſ. 119. 127. The divine preſence in Ordinances, Pſal. 16. 8. Whe coming of Chriſt to Judgement, 2 Tim. 4. 8. But you love ſimplicitie, Prov. 1. 22. ſecure ſlumbers, Pro. 20. 13. covetouſneſs, Hoſ. 4. 18. to wander, Jer. 14. 10. Sinne is your darling, the dearly beloved of your ſoul, not your abhorrence, Pſ. 36. 4.

5. Sin is not their delight: The joy of their ſoules is the Law of God, Rom. 7. 21. Doing his will, Pſal. 40. 8. The ſweet fruitfull graces of Jeſus Chriſt, Can. 2. 3. The Spirits comforts, Pſal. 94. 19. The excellent, The Saints in earth, Pſalm. 16. 3. But ſin is your delight: 'Tis clear 'tis ſo, you are glad to borrow a cloak to cover it, made of good mens ſins; you ſport in ſin, Prov. 10. 23. Take pleaſure in unrighteouſneſs, 2 Theſſ. 2, 12. Scorning, Prov. 1. 22. Frowardneſs. Prov. 2. 14. Abominations, Iſa. 66. 3.

6. They riſe from ſin, and after their falls turn to God, Jer. 31. 19. but you are not renewed unto repentance, Heb. 6. 10. but lie in wickedneſs, 1 John 5. 19. Refuſe to return, Jeremiah 8. 5.

7. When they are riſen, they dread falling again; have care to pleaſe God, fear to offend him, 2 Cor. 7. 11. You ſin without fear in lawful things, Jude ep. v. 12. and unlawful things, 2 Pet. 2. To have no care nor conſcience to pleaſe and honor God; and therefore the eternal difference between them and you, is, They ſin and will be ſaved, you ſin, and (unleſs you draw better Arguments, then looſneſs from the ſins of Gods ſervants) will be damned.

SECT. 19.

4. TEmptation that hath much contributed to the abuſe of 19. Diviſions and contentions about Chriſtian Religion, ecauſe abuſe of grace Bona pars Chriſtiani orbis, hoc tempo re, potius videtur eſſe buſtū quam Chriſtianae gregis domicilium. Otho Caſmannus. Miſeram Chriſtianitatem wiſeram Eccleſiam. Sententiarum & animorum divortia. Gods grace, is diviſion and contention about Chriſtian Religion: That in Chriſtian Churches, there are too ſad contentions, Mens ſpirits, pens and tongues, being dipt in Gall, and that Victory moſtly is more contended for then verity, wants not truth nor proof. Wrangling warring Divinity, hath made the Church to be rather like a Bon-fire, then the Houſe of God: One ſpeaking of Chriſtianity, and the Church, affixeth to them a ſad Epithete: Miſerable Chriſtianity, miſerable Church. Indeed Scriptureleſs rending diviſion is not her glory, but miſery: Diviſions of opinion and practices beget divorce of affections; yea 'tis too much a fault, a ſiding Opinion is cryed up above a Saint, and the ſhriller the voice is for higheſt diſcovery in point of Doctrine and Diſcipline, ſometimes the lower and calmer, the truer and ſafer is more to be attended too: 'Tis ſad experience, in our Conteſts our Moderation is not known; there is running from extreams to extreams: While Satan hath the boldneſs and ſucceſs to get into Chriſts Quarters, and in the viſible Kingdom of Chriſt, not in all his Subjects infallibly true nor holy, but a part of the Devils Kingdom is ſlily admitted; ſtanders by, ſeeing divided Sects and different Opinions in Religion yea, each party entitling its Tenent and Practice, to the Scripture, the Truth, the Spirit, the Glory of God, conclude in this duſt, they cannot ſee their way to Heaven. In this ſeaſon, Satan the Arch Heretick, Divider, Deceaver and Libertine, plies his Market to perſwade to diſſolute life; ſome he tempts to be of any Religion, ſome none; to be ſtark Atheiſts, and debauched prophane ones, and many in the true Religion to be cold and formal, much heat and ſtrength being ſpent upon the out-ſide, that ſhould have been beſtowed upon the in-ſide, the vitals of Chriſtianity: In the Pro and Con Diſputes about out-works, the inward Guards have been neglected: Sound Chriſtians holy walking is not ſo lively, and wicked Libertines ſit down contented and reſolved, to allow and follow the pretended felicities of their unmortified Luſts. Satan through Church contentions tempts to believe, that Religion is a bottomleſs Pit, not to be ſounded, a meer fancy: And while men of piety and learning cannot agree, there is in ſome a pleaſing agreement, about Whoredom, Drunkenneſs, railing at all Miniſters, contempt of Ordinances; yea the bloody ſubtile Jeſuit, and his blinded Popiſh Votaries, ſtand behinde the Curtain, and cry Hereticks, Schiſmaticks, Libertines: Among Proteſtants, no Miniſtery, no Ordinances, no Church, no Salvation: Happy had it been in our ſinning days, if Unity, Truth and Peace, had prevented this great temptation: Put though the healing of our deplorable diſeaſed Zion, be rather to be wiſhed then to be hoped for, yet two ſorts of abuſers of Gods grace, diſcontented Proteſtants, and ſeducing Papiſts, that warm their hands by our fires, will not finde the leaſt real Sanctuary for their injurious reflexions upon the Goſpel of grace, in paſt and preſent Diviſions and Contentions: I ſhall apply my ſelf to both the parties, that it is to be feared, are glad to ſee the offenſive diſhonors to the grace of God, yea are much injurious to it themſelves.

1. To diſcontented exceptious Proteſtants: O you Sons and Daughters of Belial, Ignorant, Prophane, Irreligious! Have you reaſon about differences of Religion to grow ſecure wantons, to Sleep, Drink, Game, Swear away your time, prophane the Sabbath, keep the worſhip of God out of your Families, and the fear of God our of your hearts, to live a bruitiſh, ſenſual, voluptuous life, to reſent the thoughts of Heaven and Hell as idle Fables, to live as if there ſhould be no reſurrection of the Body and Judgement to come; to miſ-ſpend your precious hours in carnal viſits, no way relating to Gods glory, and your everlaſting ſalvation; to neglect proviſions for Eternity, to be as great ſtrangers to the beneficial practical thoughts of Religion, as if you were born and brought up among Heathens: Did the Corinthians make this uſe of their Diviſions and Erronious Opinions, to juſtifie and ſupport a Godleſs, Graceleſs converſation? Can you prove that every different Opinion in Religion, is a different Religion? May not you finde in unhappily divided Chriſtians among us an Harmony of Religion, in the vitals, eſſentials thereof, referring to the life of Chriſt and the power of godlineſs? May not diſſenting ones, tune in a thouſand places of ſacred Scripture, which teach ſoundneſs in the Faith, neceſſary renewing grace, and godly life? Will not common acknowledged Principles of Believing, Repenting, Obeying, Perſevering, arraign and condemn your looſneſs? If you Object, Some Sects are Heretical and Blaſphemous, deny Chriſt, the Scripture, the Reſurrection: Let theſe Apoſtates that hold not the head, Col. 2. 19. Jeſus Chriſt un-chriſtian'd, and become Heathens themſelves, anſwer if they can for themſelves: Theſe Renegado's, ſad Revolters from Chriſts colours to the Devils Camp, have a worſe Judgement on them then Priſons and flaming Stakes: They have denyed the Lord, whom they profeſſedly owned to be their Redeemer, and in the Judgement of the Apoſtle Peter, have brought upon themſelves ſwift deſtruction. Theſe do not onely bring themſelves into the Order of Heathens, but are worſe then they, for they have cut themſelves off from the way of ſalvation; there is not another Chriſt to be their Mediator, and there remains no more ſacrifice for ſin: Do you that declaim againſt the errors of the time, know any ſuch? Carnal mirth becomes not ſuch a notice, you ſhould go into your Chambers, and bitterly mourn over their Apoſtacy: They are the black marks of Spiritual Judgement, are fitteſt Objects for Chriſtian compaſſion: I beſeech you, after you are ſomewhat off the hears of purſuing in an Helliſh Chaſe, your ungodly Luſts; after your fiery tongues, ſcorching the precious name of ſound Chriſtians, with the hot charge of Hypocrites, Hereticks, Perſons unfit to live in the common Air; In cool blood and ſerious earneſt, conſider whether Contentions and Diviſions, about Truth in Religion, will be a Cloak broad enough to cover your exceſs of Riot, contempt of the Laws, Requiries, and Goſpelduties, your Heatheniſh, and worſe then Heatheniſh practical Atheiſm, whereby you live in your Families without Prayer to God: Hath natural Religion taught Pagans Devotion to their apprehended Deities? The Mariners in the tempeſt called upon their gods, Jonah 1. 5. yea probably at other times alſo: Can your Chambring and wantonneſs, your Oathes and Scoffs, at the ſhining preſidents of practical Piety, your deſperate ſecurity in ſin, without the leaſt remorſe of conſcience, and leaſt hearkning to the motions of the Spirit, now and then ſhaking you by the conſcience, if it be not cauterized and dead; your Graceleſs devouring the Creatures, without ſerious thoughts of your deep Engagement to your abuſed Benefactor, The bleſſed God; your dreadful careleſneſs of your own ſouls, not much mattering whether they be ſaved or damned; your caſting off the thoughts of Gods ſtrict recording of your thoughts, words and actions, in the Book of his Remembrance; your diſſolute ill good-fellowſhip; your treaſuring up of wrath againſt the day of wrath; your ſlight thoughts of the laſt Judgement: Will this and other ſad Bills of Indictment be anſwered and croſſed out by Chriſtians diſ-agreements in controverſal Points? If you ſhall be ſo blinde and bold, as to conclude, in your Death-bed, and in the accounting Day, different Judgements about Religion will Apologize for your Libertiniſm: Will not the Judge of all the world convince and condemn you, out of the Ten Commandments, the rules of the Goſpel, the Wiſdom and Piety of ſtanding Saints in evil tempting times, whoſe ſoundneſs in the Faith, Lamps burning, Loyns girt, Garments kept clean, upright Converſation, have been an Antidote againſt publick Infection? Will not God finde plentiful matter of your damnation from your own ſins? Yea further, which is a ſad Quaere; ſhould not you who ſport in ſin, and ſcoff at holineſs and holy Ones, live without God and Chriſt in the World, rather make another conſtruction of Errors, Janglings, and intemperate heats about Religion! What if God ſuffer theſe ſcandals and ſtumbling-blocks, to ruine us for our contempt of the Law and Goſpel, that we ſhould ſecurely fall into an Heatheniſh looſe life, that he might finde more abundant and effectual Arguments for our everlaſting deſtructions? O I beſeech you reaſon more wiſely, and thus ſpeak to your ſelves! Though others contend about doctrine, worſhip, government: Shall I rebell and contend againſt God? Though chriſtians are divided among themſelves, ſhall I divide from the profeſſion and power of Chriſtianity? Becauſe there is no viſible Religious Unity among profeſſed Chriſtians, ſhall I have no Unity with the inviſible Church of Jeſus Chriſt? Becauſe I cannot finde Peace in the Church, ſhall I have no true peace of conſcience, nor peace with God? Becauſe Reconciliation, as to ſerving God in one way, with one ſhoulder, and in points of Faith is fled away from the jarring Congregations of Chriſtian people, ſhall I live in an irreconciled Eſtate with an angry God? When every day his wrath hangs over me; and if I die without a Chriſt and true converſion, I am damned for ever. I could heartily wiſh, and O that I could fervently pray for it, that ſuch ſober and ſerious thoughts, in order to the converſion, and extraordinary repentance, of the diſcontented diſſolute ones of the times, were the happy product of the obſerved Diviſion and Debates of the diſ-joynted age, in and about the things of God, and not a fooliſh, ſenſeleſs, mad arguing into Libertiniſm, and undoing of the precious ſoul.

2. To the ſeducing, triumphing Papiſts, I ſhall next give a ſeaſonable Hortative: Do you fear and tremble in the ſenſe of your high diſhonors, to the grace of God and Goſpel of Chriſt? Though you hope the Fires of divided Proteſtants, will make way for the Priſons, Chains, Faggots, Flames of your Spaniſh Inquiſition, though you ſee ſome wantons among us; though you diſcern the want of that Scripture-charity, Unity, Peace, and in ſome things Truth, that ſhould be among us: Will this excuſe you in the wanton dalliance of your Religion? An Whore is wanton: The Scripture ſtiles the Papal Antichriſt, A great Whore; ſhe is richly and gaudily attired in her pompous worſhip, glorious out-ſide, to take her Lovers. The Church of Rome, at Rome, looks more like the Court of Rome, then the Church of Rome: • er Temple-ſervice is more like a Theater, a Stagedelight, then the ſober, chaſte, humble, yet reverent worſhip of God; ſhe hath an inchanting, bewitching Love-cup in her hand, that hath intoxicated the greateſt part of Chriſtendom: 'Tis ſtiled a cup of Fornication; ſhe hath drunk an health to her ſpurious, ill begot, and bred children, and whether their pledging of the Church-mens adulterated, ſpiced Cup, with fleſhpleaſing, will be health or death, will infallibly appear in the other World. O you Jeſuitical obſervers of our Diviſions, that congratulate and bleſs your ſelves in your Union! Have you no Diviſions? What mean your multiplyed Sides and Sects of Popery, your party-coloured different Votaries in Error? your Franciſcans, Dominicans, Carmelites, Capuchins, Benedictins? Are there no Jars in your Schools between Thomiſts, Scotiſts? Do all your Chairs and Pulpits ſing Even Song? If you ſay, In many Rites and Points of Worſhip and Doctrine, Laws of your Monaſteries, you differ; but in the main, your Trent Counſel, your Traditional Religion, you agree: I ſay the ſame, We Proteſtants have the ſame Eſſentials and Vitals of Religion, though we differ in ſundry ſuperſtructures; as the Body is the ſame, though it wear different Apparel; the Bulk and • ody of our Religion, as to practicals and ſaving things, is the ſame, though it be cloathed with different Adminiſtrations: But ſuppoſe you were perfectly United, Are you not Brethren in Evil, and Confederates in Error? Unity in ſin is but a more fortified Satanical combination: Is the Harmony of Devils among themſelves to to murther Bodies and Souls, amiable and excuſable? Nor will the falſhood, diſſoluteneſs and danger of your Religion finde Apology, from your holding many Truths, in which we concur with you, for which the Churches of Chriſt never ſeparated from you, nor call you Papiſts; we divide from you, where you have divided from Chriſt, his Evangeliſts and Apoſtles: We rather believe you the Apoſtatical, then Apoſtolical Church: What is more frequent and • loud in your mouthes, then Hereticks, Hereticks, Schiſmaticks, Schiſmaticks: And what are you? Monſieur de Croy hath proved, That your Papal Unity is a Miſcellany of Judaiſm, Heatheniſm, and ancient Here • ies: Are you not proved to be the greateſt Schiſmaticks and Sect-maſters in the World? Do not you make Schiſms from the worſhip Purity, Piety, of Primitive Apoſtolick times, the great temptation of multiplyed offenſive Rents among Proteſtants; many tender conſciences, ſo much fearing the corrupt leaven of your Government, Worſhip and Doctrine, in a too timerous indiſcreet and ignorant Jealouſie, never thinking they can go far enough from you (ſo far have you gone from Chriſt) till they have gone beyond truth and ſobriety, into ſome error and diſſoluteneſs, calling that Popery that is not: You are pleaſed to confine true Chriſtianity and Salvation, within the Pale of your Roman Catholiciſm, as if you were the onely vineyard and garden of God, and all Proteſtants were a vaſt Common, a deſolate Wilderneſs; but in the Pupper-Plays of your Religion, your richly arrayed Sainted Idols, your vail'd heads before them, cringing, bowing, kneeling, making vows unto them, who are as ſenſeleſs of your Devotion, as the ignorant beſotted Votaries are of the true nature of a Religious Vow and Invocation: How do you, and Idolatrous Heathens, kiſs each other? Nor will the ſhuffling diſtinction of your Schools clear you from groſs Idolatry: You ſay your Religious Worſhip is not terminated in your Images, 'tis relative onely, to carry your Devotion off from them, to the Adoration of God and Chriſt: Doth not this juſtifie the Iſraelites Idolatry, when they ſaid, Theſe are thy Gods, O Iſrael, which have brought thee up out of the Land of Aegypt, Exod. 32. 8. Can we think they had ſo much forfeited ſenſe and reaſon, as to terminate this high Religious acknowledgement of Deliverance from Aegypt, on an artificial, ſenſeleſs, irrational, weak Idol? Surely they meant the living God, repreſented by the Molten Calf: Will not this diſtinction alſo colour Heathens palpable Idolatry? Worſhip is not ultimate, but mediate; not terminative, but relative, ſo taught the Heathens in their Writings: Their Religious worſhip did not ſtay and dwell in their Idols, but they uſed them as a Chariot to carry their Devotion to their Gods repreſented by them. How Summus Mariae Honor, ipſe eſt filius Chriſtus. Zwinglius de Caſta Virgine Maia. do you wantonly court the Virgin Mary, to the ſacrilegious diſhonor of Chriſt, her Lord and Saviour, without her knowledge and thanks? Her greateſt honor is Chriſt her Son, yet Lord: How will ſhe abor your ſenſeleſs School Diſtinction, at the great day of 〈 in non-Latin alphabet 〉 : The firſt you give to God, the ſecond to the Saints, the third to her: when you are told that in the new Teſtament, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are words indifferently uſed for divine worſhip, what then do you make of the Bleſſed Virgin, to give her more then divine Adoration? will ſhee beare your wanton and ſawcy addreſſes to her, to pray her to command her ſon? Doth ſhe now admire and adore him as her Redeemer, and doth her being the miraculo • s Mother of his ſacred ſinleſſe fleſh, give her the leaſt part in Redemption? Do you not embolden one another to ſin, by your truſt in Popiſh Indulgencyes, may not the moſt profligate Libertines of your way ſhrowd themſelves ſecure in a wicked life, from your rich pardon Office? Is not your abſurd Doctrine of Merits an high injury to the Merits of Chriſt? do we not read in your Writers, the Termes Aequivalence, commenſuration to the Reward, if any of you ſay merits, eſpecially on a death Bed, are diſowned? yea your Bellarmine teacheth, For the uncertainty of Salvation, and the perill of vain glory, tis ſafer to truſt to the merits of Chriſt. Why is there ſuch jugling in your Schooles and Pulpits, about merits, are not the ignorant people undeceived & told, there are no merits of an infinite reward, but thoſe of Jeſus Chriſt: How do you abuſe the infinite ſatisfaction madeto the Juſtice of God by Jeſus Chriſt? as if an All-ſufficient Surety had not payd the utmoſt farthing, as if his ſufferings need the ſupplement of the Saints, further toſatisfy the demands of angry Juſtice. Wil your diſtinction of Mediatorſhip of Redemption and Interceſſion, cloak your Idolatrous Prayers to Saints and Angells? Is not Chriſt the only Mediator of Interceſſion and Redemption? Is not the prevalency of interceſſion founded on Redemption? what elſe cryes for peace and pardon, Grace and Glory but the bloud of Chriſt? Heb. 12. 24. Jeſus Chriſt the Righteous, that is an Advocate with the Father, is the propitiation for Beleevers ſins, Totus Papatus eſt ipſiſſima Crucis Chriſti inimicitia id que multo amplius quam Judaiſmus. Muſculus in Phil. 3. 1 Joh, 2. 1. Yea therefore an Advocate, becauſe a propitiator. Could holy Creatures be proved Redeemers, they might be argued ſpeeding Interceſſors. The Croſſe of Chriſt hath not only had Turkes and Heathens, and falſe Apoſtles, who oppoſed themſelves to the Doctrine of the Croſſe, the Doctrine of the Law and Circumciſion, but Papiſts alſo: The whole Papacy ſaith Muſculus, is the worſt enmity of the Croſſe of Chriſt, yea worſe then Judaiſme. Although it ſet up the Wood, and the forme of the Croſſe in all its Temples, ſhew it and carry it in publick ſtreets, adorn it with gold, ſilver, and precious ſtones, yet none of theſe things befriend the Croſſe of Chriſt, but the beleeving of Chriſt crucified in the word; the true heart and life crucifix, by Geramus crucem non in ve ſte aut pallio, ſed intus, in corde & carnē nostraā, dum hic vitam agimus, carnem noſtram clavis ſeu ſpiritualibus armis in cruce agamus. Otho Caſmannus. which the true Chriſtian is crucified to the world, and the world to him, Gal. 6. 14. The fleſh is crucified with its Affections and Luſts, Gal. 5. 24. Is not the power of the Goſpell crucifixion denyed, evacuated, made nothing by your Artificial Crucifix? Is Crucifying grace given out but to Gods own Inſtitutions? Is God wont to bleſſe mens ſuperſtitious inventions, are not your ſingle lived Prieſts and Nuns, by your Church-Lawes denyed Marriage in conſtant Temptations to inward, wanton, burning flames, and outward impurities? unleſſe in rare Heavenly • unuchiſme: Is it not the Ordinance of God rather To marry then burne? 1. Cor. 7, 6. Are not Prieſts Fornication in your account more tollerable then Marriage? Have not publick ſtewes too much favour at Rome? Is not the mutteting over ſome Roſaries to the bleſſed Virgin, an Atonement of filthy ſins: yea, are not your Holy dayes, your Saints dayes, unholy allowances to the wanton fleſh? Nor will ſome Lent, Good-Friday, will worſhip ſeverities, clear you from carnall Libertiniſme. To conclude, the whole Maſſe of Popery, as it ſtands contradiſtinct to ſound proteſtant confeſſions, as it doth appear, to our ſolid, Orthodox, examining Writers, to it will appear in the great day, a body of carnall Wantoneſſe, a meer politick Engine for worldly glory, a product of proud, erring, ſelf-admiring fleſhly mindes. If though Providence, popiſh eyes may read this partition, I humbly requeſt the ſelfe-applauding, obſerving Romiſh children of error, that have the fearfull Judgment on them, of ſtrong deluſions to beleeve lies, and have departed form the Faith that was once delivered to the Saints, to ſtudy and be aſhamed of the wanton principles, and practices of their own Religion, before they triumph in the looſeneſſe of carnall proteſtants and falſe Chriſtians, who by the principles of our Religion, are taught more regular, acceptable Goſpell-ſtrictneſſe, then their traditionall, and moſt religious, ſeverities pretend unto. I again humbly requeſt the proteſtant, unſetled, diſcontented Reader, who it may be hath too favorable thoughts of Popery, to take heed leſt he in heart turn back to ſpirituall Egypt, & hearken to thoſe Engliſh Jeſuit Captaines, that (in different diſguiſe of their Names and Habits, tempt Wantons in opinion and Practiſe, diſſavouring the Heavenly Manna of our pure faith, and lingring after the onions and leeks, the poor food of popiſh Traditions) would lead them from the fatneſſe of Gods houſe, to Romes unwholeſome proviſions. If, O unwary Reader, thou doſt abuſe the unvaluable Treaſure of that goſpell grace that is taught among us, that doth not only require faith in Chriſt, but a neceſſary and ſevere mortification of worldly Luſts, of abſolute neceſſity to obtaine Salvation, and be fit for Heaven, thou haſt a wanton heart, and doſt live a diſſolute life, beleeve not the Jeſuits nor the Papiſts among us, that thou art like to prove a better chriſtian, if thou once prove an Apoſtate ſon or daughter of the church of Rome. If thou doſt ſeriouſly weigh this Section, and meditate on the wanton Principles and practiſes of the Mother of Harlots, thou art not like to better thine heart and life, by being a child of ſpirituall Whoredomes, but ruine thy ſelfe by drinking off the Whores cup of Fornications.

SECT. 1.

1. IT is a ſin of greater profaneſſe, it is a more then ordinary profane ſin toabuſe the Creatures, Food, Raiment, Health, Riches, is an injury of naturall goodneſſe; to wrong ſtrong drink, generous Wine, by vomit or caſting it into the mire and dir • its profaneſſe, but to abuſe the moſt precious things, God, his Chriſt, his Spirit, his Gtace, is deeper dyed profaneſſe. One ſayes of want on rich heires, that they are laſcivious in in Tapeſtry, and fornicate in Silkes; what wretches are they that are laſcivious in Chriſtianity, & Fornicate in Grace, that make it as a Pander to filthy luſts, that proſtitute it to unrighteous, and ungodly waies? Sin, the great injury of God, is cryed down by the natural voices of the creatures: Their natural forms, properties, motions, are regulated according to the divine pleaſure. The body, the health, and ſtrength of it: the ſoul, the noble faculties of it, cry, ſin not, diſhonour not your Creator; much more the voice of grace ſayes, ſin not, I am clean, wallow not in filth; I am chaſt, think not I favour adulterous embraces. The Word, the Name, the Spirit, the Son of God, are all prophaned by the filthineſſe of the fleſh and ſpirit. Eſau, that debaſed his birthright, the type of an eternal inheritance in heaven, was called prophane Eſau, Heb. 12. 16. And they that debaſe the grace of God, the Hopes of glory, the love of Chriſt, their heavenly prayers, to their worldly, voluptuous, vain-glorious, impure, ſelfiſh ends, commence the higheſt degree of prophaneſſe, and are more prophane than the Drunkard in his vomit, the Adulterer in his filthineſſe, and ſuch like notorious ſinners, who have only been brought up in the ſchool of natural reaſon, and abuſed their Moral principles. The corruption of the beſt things is the worst corruption. The abuſe of the glorious Grace of God is Corruptio optimie eſt peſſima. the higheſt prophanation.

SECT. 2.

2. IT is an Hypocritical ſin. There is no man that wrongs the 2 It is an hypocritical ſin to wrong the grace of God grace of God, but is a pretender to beftiend it. Heathens and ſtrangers to the offers and acceptance of grace, contract not the ſhame of abuſing it. But the carnal Goſpeller, the familiar friend of Grace, lifts up the heel againſt it: He ſeemeth to take ſweet counſel of it, but followeth the counſel of the fleſh. Thriving ſin under profeſſed grace is a lye in Hypocriſie, 1 Tim. 4. 2. It is the power of wickedneſſe, under the form of godlineſſe. Its eye is in heaven, when its heart and hands are in hell. It kiſſeth like Judas, when it goeth about to kill the grace of God, with Ehud, that made a meſſage from God the Prologue of hiding his Dagger in Eglons belly. Judg. 3. 20, 21. So it uſeth an errand and warrant from the Lord, when it ſtabs the heart of Religion. It ſayes Hoſanna with the lips, where the heart and Dum hypocritae volunt ceremeniis ſepelire graviſſima ſcelera, annon trahunt Deum in partes ſuas? annon faciunt quaſi lenonem, cum volunt ipſum tegere Adulteria? Calv, Jer. 1. Perinde ac ſi inſtar Mercurii cujuſdam, uſurae, furti, rapinae & latronurs Deus et Patronus fit. Zuing. ſerm. de Caſt: Virg. Mar. life ſayes, Crucifie. It profeſſeth no King but Jeſus, and obeyes no King but Luſt, but the black one of the bottomleſſe pit While Hypocrites (ſaid Calvin) would make their ceremonious, out-ſide Religion, a grave to bury their moſt hainous ſins out of ſight, do they not make good their party? doe they not make him as their Pander, when they would have him cover their Adulteries? Yea ſo they live, as if Chriſt, like a very Mercury, were the God and Patron, ſaid Zuinglius, of Uſury, Theft, Rapine, and Robbery. Yea was not this the ſpecious cover of Ezekiels ſeeming devout hearers, who though they fate before him as pleaſed, attentive auditors, yet their hearts ran after their covetouſneſſe? Are not ſuch Chriſtians real Phariſees, who in their praiers doe not deſign heavenly graces, but worldly eſtates? How ſad is it, that in their devotion, they ſhould like the Kite fly high, but it is with an eye to the prey below? Such Kitiſh Chriſtians, if the eye of man ſeeth them not, God doth, and wil unbeſome and unbottom rotten intentions in the grand diſcovering day. Looſe want ons in heart, Sainted by themſelves and others; yea looſe Libertines within and without, the profuſe Drinkers, Cameſters, Swearers, Waſters of Time, Money, the Creatures, the Strength of their Bodyes and Souls in carnal Voluptuouſneſſe; that can ſaint one another in their ſickneſs, or a little before, in or after a Sacrament, ſhould doe well to conſider that abuſe of Grace, by the leave and cover of grace, is notorious grace eleſneſſe.

SECT. 3.

3. IT is an ungrateful ſin. As it is high ingratitude not to return 3 Abuſe of Grace is an ungrateful ſin Ingratusgratiae negator. Non erubeſcimus pretioſum ſanguinem Chriſti, impiae ingratitudinis pedibus conculcare. good for good, ſo the higheſt to return evill for good. Lewdneſs under Goſpel grace, is an ungratefull denyer of grace. We are not aſhamed (ſaid one) to trample the precious blood of Chriſt under the feet of our • mpious ingratitude. Is this thy kindneſſe to thy friend, ſaid Abſolom to Huſhai, that revolted from David his Prince. So ſay looſe ſoul to thy ſelf, under thy ungratefull abuſes of the grace of God, is this thy kindneſſe to thy friend Jesus Chriſt. They that rendered David evil for good were his adverſaries, pſal. 38. 20. And can Chriſt hold them his Qui ex vinculis aut triremiredimuntur, iiſe totos debent redemptori ſuo, & ſi huic ingrati ſunt, quovis ſupplicio digni judicantur. Gault. Gualt. in 2 Cor. 5. friends, that alwaies, or moſtly return him evil for good. O the ſad, common, ſcandalous returnes to the Lord Chriſt, by them who profeſſe him their Redeemer! They who are ranſomed by a mighty power, and coſtly ſumme from Iron chains and Gallyſ •• ery, owe themſelves to their Redeemer: If they bee unthankful unto him, are thought worthy of any puniſhment. O their prodigious unthankfulneſſe, that while they proſeſſe a ſpiritual redemption, run from the colours of their owned Captain of Salvation unto the Enemies camp, fight on his ſide, and ſweat at the Devils oare, and make this the real all of their thanks for the blood of Chriſt, to pleaſe the Devil, and have more uncontroled liberty for their luſts. unthankful, unholy are coupled together, 2 Tim. 3. 2. The unthankful abuſe of Gods grace ſpeaks unholy hearts.

SECT. 4.

4. It is a ſin againſt experience. He never made a true tryal 4. Abuſe of grace is a ſin againſt experience. pſ. 34. of the grace of God, that abuſeth it to the reign of ſin: For ſinne hath no dominion where grace hath any. O ſtate and ſee the Lord is good. O fear the Lord ye his Saints. This double expreſſion, O taſt, O fear, doth leſſon us how to judge of the exhortation of Gods grace. They that taſte it feare him. If you have taſted how t • e Lord is gracious, to whom coming as a living ſtone, ye are built as living ſtones, to offer up ſpiritual ſacrifice, 1 Pet. 2. 3. They that taſte how gracious the Lord is, they come to Chriſt, they leave him not, they live to him, they are built up in him, they doe not by their works deny him. The vine and Figtree • ould not leave their ſweetneſſe, nor reall saints the ſweetneſſe they taſted in Gods grace, for the bitter ſweets of the world. Light come, light gone, is proverbial. Things hardly 〈 in non-Latin alphabet 〉 come by, are highly prized, not eaſily parted with. How doth the tender Mother kiſs and prize her dear babe, for which ſhee hath gone through a long and ſharp travaile; ſo they who after a ſore and laſting travaile of deep ſorrow, and ſmart for ſin, are at lenght delivered of the ſweet babe of Grace; prize and kiſſe it, and will not abuſe it. The ſoul ſick of love, that hath at length found its heavenly Bridegroom, recieves him greedily, and joyfully, and holds him faſt, and will not eaſily let him go, Qui ſponſum invenerit, avidius aſſumit. Greg. Mor. 1. 27. c 1. Optimum vivendi genus conſuetudin: jucundum. Doubt. Anſw. Cant. 3. 4. Beſides, it is the Chriſtians heaven upon earth, to accuſtome and familiarize communion with the God and Mediator of Grace. Cuſtom muſt needs make the heſt life pleaſant, and a real pleaſant life will not, cannot out of judgement and choice be left for real vexations.

May not one that hath had ſweet experience of the power and comfort of Grace, abuſe it?

True beleevers may, and doe wrong the Grace of God (as ſhallbe ſhowen) but not as beleevers, but ſinners; for,

1. The new creature calls not this ſpurious brat, brat, Father; 'tis the old man onely in the new born turnes Libertine. This diſhonour of Grace is not imputable to Grace, but to the remains of ſin.

2. A found Chriſtian hath either forgotten the ſweet Feaſt of the Grace of God, or queſtions whether ever hee fed at its Table, or miſſeth his former favour of gracious exerciſe, or communion, though he remembers he hath ſometimes had it, or hath pleaſed his pallate with earthly delights, or is ſadly forſaken for a time by the Spirit of Grace, or ſtrongly aſſaulted by Luſt and Satan, and in theſe caſes he wrongs the grace of God; but when he hath a lively ſense and remembrance, even a cloſe,ſweet, intimate, experimental ſight and feeling of Gods grace. 'Tis impoſſible he ſhould play the wanton, he never fears the abuſe, then when he ſeeth the proprietie, feels the power, and enjoyes the ſweetneſſe of Gods loving kindneſſe; he is ſo ingenuous as not to ſpit on his Fathers ſmiling face, and kick at the hand of ſpecial grace. Conſcience is moſt tender when its once moſt pure and peaceable, and hath learned a better leſſon than to go from the boſom joyes of Chriſt, and to fornicate in the creature and ſins ſofteſt bed of Down:

As for them that ordinarily and habitually wrong the Grace of God, with choice, without remorſe, 'tis certain they never had an experimental taſte how good and gracious God is, nor have had a ſweet relliſh of the heavenly gift, nor feaſted their ſoules at the heavenly banquet of grace. Had they once this heavenly priviledge, former ſenſe would beget prizings of, and hunger after renewed ſweet communion between Chriſt and the ſoul, mutual ſupping in gracious entertainments of each other.

SECT. 5.

5. It is a ſin deſtructive to true Faith, and inconſiſtent with it, 5. Abuſe of Grace is deſtructive to true faith, & inconſiſtent with it, There are no greater riches, no greater treaſures, no greater honouts than the holy Faith of the whole houſehold of Faith. The Juſt lives holily by his Faith, the Unjuſt looſly by his unbelief. To them that beleeve is precious: Grace is glorious. They that know and beleeve the worth of Jewels, will not hang them on a ſlender thrid: they that know and beleeve the glory of Grace, will not debaſe it by unglorious ſinnes. They ſaw Putasne ſilium Dei 〈◊〉 eſum, quiſ •••• ille e •• homo, 〈◊〉 nterretur com, minationibus, nec attrahitur promiſſionibus, nec praceptis 〈◊〉 Nonne is,ſiſateator ſe 〈◊〉 deum, 〈◊〉 , Bern. no comelineſſe and beauty in Chriſt, but deſpiſed and rejected him, who beleeved not his report, 53. 1, 2. 3. In the Apoſtle who lived by Faith in the Son of God, Gal. 2. 20. the grace of God was not abuſed, but improved; not recieved not recieved in vain, to an idle, looſe, offenſive converſation, Cor. 6. I, 3. but operative to holy, and heavenly labours for the Goſpel, 1 Cor. 15. 10. Doth he beleeve to be ſaved by the son of God, who is neither terrified by his Threatnings, allured by his Promiſes, 〈 in non-Latin alphabet 〉 beyes his commands; though he proſeſſe he knows God, doth hee not in workes deny him? Unbelief, that neither puts on Chriſt to Juſtification not Imitation, will impudently frolick, in riot, and drunkenneſs, chambering, and wantonneſs, ſtrife and envying. But that Faith that on Chriſt, puts off theſe things, Rom. 13. 13, 14.

SECT. 6.

6. It is a ſinne oppoſite to the power of Godlineſſe. They were 6. Abuſe of grace is oppoſite to the power of godlyneſſe. called un godly men that turned the grace of God into wantonneſs: the true love, fear, worſhip, obedience to, truſting in God, would deny prophane licenſe to ſin from the countenance of Grace. A gracious, tender, trembling heart, will abhorre to corrupt the loving kindneſſe, compaſſions, bounties of God to looſe principles and practiſes. What ever godlyneſſe is pretended, the perventing of Gods grace ſprings from ungodlineſſe, the dominion of godly luſts. Godly Joseph, that had ſweet experience of Gods grace, durſt not be unclean in Gods preſence; Shall I commit this great wickedneſs and ſinne against God? • en. 〈 in non-Latin alphabet 〉 quod vacui omni omni pielatis ſludio, 〈◊〉 ralis legis conſcientia humanis rationibus et exemplis, 〈◊◊〉 . jun. in Ep. Jud. 39. 9 No man ever abuſeth the goodneſſe of God, Thoſe ungodly wantons of the text (faith Junius) are ſuch as are void of all ſtudy of piety, unto which they are provoked by the conſcientious inſtigation of the natural law, humane reaſons and examples, and divine teſtimomies. The more godlineſs the leſs licentiouſneſs. 'Tis no wonder we read he Libertines in ſob were looſe wantons, they ſaid to God, depart from us, Job. 21. 14.

SECT. 7.

7. It is a Reproaching ſinne, of multiplyed diſhonour and diſgrace. 7. Abuſe of grace is a reproaching ſin 〈◊〉 nimis contumelioſe cum Deoagunt, ſum impliment 〈◊〉 celeribus, ac 〈◊◊〉 &c. Cal, Jet; 7.

1. To God the Father. Hypocrites (ſaid Calvin) deal too contumeliouſy with God, they were what lyeth, bring him within the guilt of their ſinnes, as if he had fellowſhip with them. The Name, Worſhip, Grace, Spirit of God is blaſphemed by abuſing his grace.

2. To Chriſt. 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 calcamu • . Light, love and holyneſs. Heb. 10. 29. why haſt thou deſpiſed the Commandement of the Lord, 2 Sam. 12. 9. • n home and a ſharp queſtion, implying a cutting reproofe of David, he ſinned againſt the known Commandement of God, and its 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, tis 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 in the fame carnal wanton way. Hee goes a whoring from God, and is far from him; but, ſaid David, it is good for me to draw near to God. The nearer to God, the more ſtrictneſſe and Holyneſſe. Chriſt was neareſt to God, and holyeſt in heart and life. The Father hath not left me alone; for I doe alwaies thoſe things that pleaſe him. Joh. 8. 29. The holy Angels are near God; They alwaies ſee his face, Mat. 18. 10. and are ready to doe his will, Pſal. 103. 20. 〈◊〉 was near to God in a ſweet viſion He would now preach, though to Reprobate hearers. Satan knoweth this, that the awfull ſpiritual preſence of God begets reverence and obedience, and therefore he tempte ſoules to fall into hell of Libertiniſme by three ſtairs of Apoſtafie. Firſt to turning the eye from God, then the heart; and laſtly the feet. To debauch the ſinner, firſt he muſt not ſee God, then he muſt not love him, and Laſtly hee muſt not walk with him. Then from, this Averſion, looſe converſion is eaſie. Firſt he will behold vanity, then fet his heart on it, and laſtly walk after it. The wanton ſinner cannot poſſibly have an impudent whores forehead in the ſerious trembling preſence of God, as he hath in his abſence. The ſaying of 〈◊〉 is ſad experience, They that In obfirmation diuturna malorum conſuetudine, qui ſo-llent, quiaverfrom indulgent Jun. in Deu. 29. wantonly turn their backs upon God, by the cuſtome of ſin run into hardneſs of heart. They are the monſters of imprudence, unthankfullneſs and madneſs, that hope yea are aſſured their ſins are waſhed in the blood of Chriſt, who therefore boldly caſt themſelves into the old mire, prefuming they ſhall be cleanſed again. Doth this ſpeak Chriſt who therefore boldly caſt themſelves into the old vomit and mire? Wanton Chriſtians that know not the bitterneſs wounded ſinner that hath almoſt ſunk in deſpaire and narrowly eſcapt hell, will be afraid of the old ſins and have ſober, ſerious, trembling thoughts of his gracious reſcue. They are wholſome words of Zuinglius. When Cum in tantā deſperationem, per peccatorum conſcientiam redactus antea feurim, nonne ſlultus merit • dicerer, ſi nune ſponte eidem naufragio me committerem. Zuingl. Evan. Iſagog. De aquis extractus denuo ſe immergens, de incendio reptus iterum ſe praecipitans, magis malus tanto, quanto adit peccatn̄ reciduum ex ingratitudine Pariſi. de ſacram: poen itentiae. through the Conſcience of my ſins, I was brought to ſo great a deſpaire, ſhould I not deſervedly be called a foole, if now I ſhould willingly expoſe my ſelfe to the ſame ſhipwrack. I am cleanſed from mine impurities by the blood of thy ſon, and ſhall I again deſile my ſelf? That of ſhall cloſe this point. He them being is ſnatch out of the fire, doth again caſt himſelfe into it, by ſo much the more deſperately evil, by how much be doth the more ungratfully add ſin to his deliverance?

SECR. 11.

11. It is an unexcuſable ſin. Inlightned ſinners have no cloak 11. Abuſe of Grace is an unexcuſable ſin. for ſin Joh. 15. 22. The word will beare it (excuſe) did ſo and ſo, ignorantly, is ſome excuſe. It cannot be ſaid of them that never heard of the grace of God in Chriſt. They read the Goſpell and are They hear the Apoſtles doctrine and are drunk. They proſeſſe following of Chriſt, and are given to rapine; They lead a wicked life, and have a Godly Law. All theſe things may be ſaid of them, that wreſt the grace of God, to unrighteouſneſs and ungodlineſs. Wicked goſpellers pretend to come to Chriſt feaſt, as fit and thankfull gueſts, but the King ſhall ſay where is the garments? when he ſhall ſee they come with their filthy garments, when with Plague-ſores running on them, they ſhall be ſpeechleſs, not bee able to ſpeak a word in their own Apology, as the muzzled mouth of a beaſt 〈 in non-Latin alphabet 〉 at ille Capiſtratum. Piſcitor. fraeno coercitusest. Arias Montanus, openeth not: the import of the Greek word tranſlated ſpeechleſs. T'is our common fault. Seneca hath truely noted we had rather excuſe then forſake our vices. There will be no plea for Abuſing Grace. There will be none for the looſe Jew, his externalt 〈◊〉 with God in a Convenant of grace, in circumciſion, ſacrifice, the Temple, • ltar, Prieſthood, Paſſever, is not alleadged to leſſen but greaten the Abuſe of grace. Therefore Calvin in his old Teſtament Expoſitions often notes. That the tearmes and expreſſions of ſcared proprietie, as holy feed, people, my people, your God, the Holy one of Iſrael, and the like, are not commendations, but exprobation, of their deep ingratitude and Apoſicy, that they who were ſingled out to be neere God, above all the world, to be the veſſels to beare up his name, ſhould degenerate from the glory of their adoption. Iſrael was called holynes Vt illic reſulgeat Dei gloria. Calv. in. Jer. 3. to the Lord, Jer. 2. 3. A people ſeparate from all others, devoted only to God, that among them the glory of his holineſs might ſhine forth to take and enlighten the eies of the obſerving world. And therfore when the ten tribes eſpouſed to God, wantonly. plaid the harlot, in idolatry and other ſinnes, with other lovers, God writ her a bill of divorce; in her ſad baniſhment and Captivitie among Heathens: when the old Churches religious relation was abuſed to looſe ſuperſtition and and Converſation, then wee read God diſowed his people, who diſowned him. I have forſaken Practica notitia Paulus dcet eos fuiſſe abuſos, quod eum noſſent fas & jus rerum agendarn, partim aliis indulſerint, partim, quod ſi in alios animadvertebant, in ſeiphs tamen eadem peccate diſſimularent: Per. Matyr. in Rom. 2. mine houſe. I have left mine heritage: I have given the dearly beloved of my ſoul, into the hand of her enemies. Jer. 12. 7. The degenerate feed of Abraham had no plea for, but ſmarted for their wantonneſs. Yea further the Heathen ſinning againſt his light of •• ure, will have no excuſe, why he ſhould not endure the vengeance of eternal fire. His unanſwerable inditement will be re • d againſt him out of Romans the ſecond. Many principles of the Morall Law were naturally written in his heart. He had a Conſcience to excuſe in duty, accuſe in diſobience c. 2. 15. yea in retained not God in his knowledge 27. caſt good convictions out of his mind, gave himſelfe up ſinfully, as he was given up by God judicially, to vile affections and a reprobate mind. 26. 28. Sin enough to clear divine juſtine, and merit hell: Peter Martyr thus Comments. Paul teacheth ſaid He. They abuſed practicall knowledge, in that they knew what was juſt and equall to be done, partly they were indulgent in others, partly what they taxed in others they diſſembled in themſelves. With what colour of excuſe, will the Chriſtian Libertine ſtand dim light of nature, and above the Jewes darke fight of grace, goſpell twilight and dawning, he lives in high noone vangelicall light, if he riot before and againſt • s clearer ſunſhine irradiations? By how much the more Capernaite Chriſtians are lifted up in abuſed, heavenly, goſpell ordinances, ſo much the Lower, diſmall, hot roome will have in Hell.

SECT. 12.

12. It is an Heathniſh ſin: I mean not this, That there is no more ſin in the Chriſtian then the Heathniſh wanton, for he is 12. Abuſe of Grace is an Heathniſh ſin an higher-forme-Scholler in the Divells ſchoole, that ſins againſt grace then who ſinnes againſt reaſon; but thus the Chriſtians wantonneſs is an Heathniſh ſin. The looſe converſation and abuſe of Religion is alike in the diſſolute Chriſtian and Heathen. They agree •• in Converſation. Some Heathens imagined a ſtupid Diety, nor Angry, nor pleaſed, and ſo they were careleſs Volu • latis capiende cauſa, naſci hominem putavit: Lact. 1. 3. c. 17. Cum diſputat omnia ſapiente ſua cauſ fa • ere, adſuam ad utilitattem refere omnia; Ib. of vertue, and fearleſs of vice: doe not Atheiſticall Chriſtians live, as if God would neither reward, nor puniſh? Epicurus thought man was born for ſenſuall voluptuaries among us ſo live in fleſhy delights, as if they came for no other end into the world? Doe not the common worſhippers of that great Idoll carnall ſelf, make ſelfe intereſt their Alpha and their Omega? yea all the letters of the Alphabet, the whoſe of whoſe life is to conſult and advance ſelf? The body was the all Heathens look't after, did nothing for their ſouls. Is not the body the all looſe Chriſtians regarde while the ſouls. is neglected?

2. The looſe Heathen and the Chriſtian, both agree in the looſe abuſe of their reſpective Religions in four things: In the worſhippers Ad Corpusre. ſerunt omnia, nihil prorſus ad mentem. Lact. 1. 3. C. 9. frame of heart: In the unprofitableneſs of worſhip: In the deſigne of heart: In the event of worſhip.

1. In the worſhippers frame of Heart. The Heathens in their addreſſes to their falſe Gods, came not in a virtuous but vicious frame (i. e) not in a virtuous, when they come to ſacrifice to their Gods: They bring not their hearts due obſervance, Quomado Deus amabit coleutem, ſi ipſe non ametur ab eo? Cum neque ex animo ne que obſeruanner accedit, lſti cum ad ſacrifi • andum Diis ſuis veniunt, &c. Lact. 1. 5. c. 20 Flagitiis omnibus inquinati, veniunt ad precandum. Lact. 1. 5. c. 20. I • ic nibil exigitur aliud quā ſanguis pecudū, fumus, inepta libatis: ſepiê ſacrificaſſe • pinantur, ſi cutem laverint, tanquam libidines intra pectus incluſas, ulli amnes ablaunt aut ulla maria puriſicent. lb. Preoantur nihil aliud quam ut ſcelera inpune commitant. Ib. Peractis ſacrificiis inanibus, omnem Religionem in Templo, & cum Templo ſicut invenerant, relinquunt, nihilque ſecum ex eâ neque affe. runt, neque referunt. lb. love, integritie of mind, Reverence and fear. Are not theſe the failings of Carnall worſhippers of Jesus Chriſt? nihil intimum afferunt. The inwards are not in ſacrifice, as if an Idoll God, not an omniſcient Chriſt were worſhiped, where is the due obſervance of his preſence, doe not hearts run after other things? Where is Reverence, fear, love, upright ſervice of the Lord Chriſt.

2. They came to their gods in a vicious frame: They come to pray in the pollution of all their ſins, immodeſt Adulterers, Thieves, &c. without choice of worſhippers, no matter who came: Do not many impudently and unpreparedly come to God, ſtinking in their filth, with unclean hands and impure hearts? Jam. 4. 8. that have need of the waſhing of faith and repentance, Iſa. 1, 16. 18. 2. The wanton Heathen and Chriſtian, both agree in the unprofitableneſs of their Religion. The Heathen put himself and his god off, with the blood of Beaſts, ſmoak, a ſilly ſcarifice, thinks he hath piouſly ſacrificed, if he hath waſhed his skin, when no Rivers can waſh, nor Seas purifie inward Luſts: His Religion could neither make good, nor eſtabliſh in goodneſs: There was no good life, wiſdom, nor faith to be learned there; doth not the diſſolute Chriſtian make his holy Religion as vain unto him? Is not Chriſt and his own ſoul, with good words that vaniſh like ſmoak, a ſilly Sacrifice of heartleſs praiſe? Doth he think he hath piouſly ſacrificed, when he hath given God his eye, ear, knee and tongue, when the Waters of the Sanctuary have never waſhed his impure. inſide, no good life, wiſdom, nor faith is learned? 3. The licentious Indemnity in ſin, ſin freely, and never ſmart for it. They pray for nothing elſe, but that they may ſin with Impurity, faith Lactantius. The Chriſtian worſhip his God, that he might ſin without reſtraint and penalty: though his tongue ſays not ſo, his heart and life doth. 4. The diſſolute Heathen and the Chriſtian agree, in the event of both their Religious worſhip. When the vain Pagan Sacrifices are ended, the blinde Worſhippers leave all their Religion in the Temple, and with the Temple, as they found it; they bring nothing to it, nor carry away nothing from it. Is it not common ſad experience, Prophane Worſhippers of God get nothing by the Ordinances? Leave all their Religion as they found it, in and with the publick Aſſemblies; they bring no godlineſs to, nor carry none away from them: AS they come, ſo they return, Dead, Hardened, Proud, worldly, Impanitent Libertines: We ſee the ſad Parallel between the wanton Heathen and Chriſtian, under both their Religions: The abuſe of Gods grace is an Heatheniſh ſinne.

SECT. 13.

13. IT is an univerſal ſin: It reigns in all carnall, wordly profeſſed 13. The abuſe of Gods grace is an univerſal ſin Chriſtians, yea ſomething of its corrupt leaven is in the real, yea ſtrict ſervants of Chriſt, as ſhall further be ſhewn, when the differences of this ſin in found and rotten perſons ſhall be • id down. Among the ungenerate crowd that Proh dolor • Inſpice Evangelicos in civitatibus, vide Magiſtratus et nobitiū mores, deinde civium & ruſticorum, nonne decebat pariter omnes, die noctuque Deo gratias agere, quod ſint liberati ex fornace ferrea Papae & ex illis miſerrimis ignorantiae tenebris, ſed hoc non ſit, omnes autem in idunumincumbur. ut impoſſu. ris, fraudibus, injuriis alios premant, ipſt autem diteſcāt. Luth. in Gen. own the Chriſtian name, this horrid abomination hath univerſal dominion: It was Luthers Lamentation: It is a ſad thing! Look upon Goſpellers in Cities, eye Magiſtrates, and the maners of Noble men, and view the Life of Citizens and Country People; ought not all of them, night and day, give thanks to God, that they are delivered from the Iron Fornance of the Popes Tyranny, and the moſt miſerable darkneſs of Ignorance? but this is not done, for this is the great buſineſs that all purſue, that they may heap up wealth; ſo they grow rich, care not how they abuſe one another, by Impoſtures, Frauds and Injuries: As all earthy nominal Chriſtians ſlight that Goſpel grace, in which they proſeſs their felicity is wrapt up, and more induſtriouſly purſue that which is a ſhadow, then ſubſtantial happineſs; ſo in ſpiritual real ones, through the inclinations and temptations of the old man in them, there is ſome abuſe of Gods grace: surely they know wherefore Grace is recieved, what hinders but that it ſhould teach them how they ought and might improve it, who have more abilities then others to walk cloſe with God, deny themſelves, be fruitful in good works, live in Heaven, honor their Lord and Maſter Jesus Chriſt, by a ſhining, convincing converſation, be the preſidents of mortifying grace; and in brief, to hold forth the glory and power of Religion, to make it amiable in the eyes of wicked men, even theſe cannot but be conſcious to themſelves, how far ſhort they are, and live up to the dignity, eſſicacy, and majeſty of that Goſpel Holineſs and ſtrictneſs they profeſs, and in ſome meaſure but too little diſcover: That real ſervant of Chriſt is one of an hundred, yea one of a thouſand, that doth not in one thing or another ſpot the garment of his holy Profeſſion, and in ſome lower degree, yet intolerable and unallowable of wantonneſs, fall ſhort of the honor and power of Goſpel grace. Happy is the perſon, The None-ſuch, The Phaenix of the Countrey, who is ſo eminently mortified, ſo ſelf crucified to the world, impowred againſt Satan, grown in Grace, dwelling in Heaven, makes the practice and power of Religion the great buſineſs, hath ſuch daily and hourly aſſiſting grace, is in ſuch conſtant guard of his heart, and fear of God, that the tranſcendent Profeſſor rather lives as an Angel, then a Saint among men; but it is very rare to finde Chriſtians coming nigh this Character: Who are there that know the large and hard things required in the Law, and ſtrict rules of the Goſpel, and his ſwervings from both, but hath cauſe to charge himſelf with ſome inward or outward looſneſs, or both, and ſay with David, I have done fooliſhly, with Job, I am vile, with the Publican, A ſinner, O God! with Paul, In me, in my fleſh dwells no good thing; though in my minde I ſerve the Law of God, yet in my fleſh I play the Wanton, and ſerve the Law of ſin? This great ſin, The abuſe of Grace, is Epidemical, and ſo much the more abominable: As that Plague is worſt that Eo graviora ſunt peccate, quo magis Catholica, zanch. is generally raging and infections: That of Z •• by ſhall period this point: The more Catholick ſins are, the greater they are: Generality of any ſin is its aggravation.

SECT. 14.

14. IT is an un-Churching ſin: It provokes God, to take away the 14. The abuſe of Grace is an unchurching ſin. goſpel, the golden Chandleſticks, that hold ſorth glorious, Goſpel, ſaving light, and to give the abuſed good tidings of grace to them that will bring forth the fru • s of it, Matth. 21. 43. Abuſing Gods grace was the ſin of Sardis; who had a name to live the life of grace, but was dead, Rev. 3, 1. It was the ſin of Laodicea, that boaſted her ſelf rich in gifts and graces, in goſpel Treaſures, when ſhe was poor and miſerable, but rich in ſin, Rev. 3. 17. It was the ſin of the Jews that cryed the Temple of the Lord, bo • e much on Sacrifices, the types of Gods grace in Chri • t, which was abuſed to ſtealing, murther, falſe ſwearing, idolatry, and ſo perverted the ceremonial Religion of Gods grace, into a ſecuring Den of Robbers, Jer. 7, 9. 11. but uſed it not as an healing Medicine. If God enter into judgement with England, he may, and there is cauſe to fear he will, un-Goſpel, and un-Church her: He may juſtly do with than part of his looſe Family, as Maſters do with their looſe ſervants, take away thoſe Candles, and that Food they play the wantons with. Is not Evangelical Doctrine ſweetly, clearly, plainly, and commonly Preached throughout the Nation? Are we not like Capernaum, lifred up to Heaven in Ordinances? Deſerve we not to be like Capernaum too, caſt to Hell for our impenitence, barrenneſs, thriving wickedneſs, wanton abuſe of the means? Are not the plentiful ſhowres of Heavenly Doctrine, the ſweet and warm Beams of the Goſpel Sun, diſhonored by a plentiful Spring of Thoms, Hemlock, noiſom Weeds, curſed Opinions and Practices? We are Judgement proof, and Sermon proof, neither the voice of Gods Word, nor Rod amends us. O incurable England! Are we not ſick of the remedy? Are not Soul Phyſitions now adays Phyſitians of no value? And O ſad truth of little, yea in ſome places of no ſucceſs! Did it kill the heart of Eli, that the outward glory, the Ark was departed from Iſrael? O our ſtupidity, ſpiritual death, hard heartedneſs, want of zeal for the honor of God, credit of his goſpel, ſalvation of Souls! The inward glory of the Ark is gone, or almoſt gone; the aſtoniſhments, the converſions, the Devil-baniſhing, the World-conquering, the heart-changing, the ſoul-warming, the Luſt-mortifying, the Spirit-quickning, the Grace-growing power of the Ordinances, is by many deg ees from what it was, gone from us. Many years agoe the terrible and needful truths of the Law Preached, have made the Auditors hair even ſtand an end; trembling and weeping, reſolving and practicing Reformation, were the happy fruits of • rouſing Miniſtry. The ſame Truths, with ſome ſuitable affections in their godly Meſſengers, are Preached now, but with little ſucceſs: How thin, O how thin are the numbers of repenting, reforming Believers! How rarely are ſpiritual Fiſhermen, and the Words Net bleſſed by a draught of ſouls? How ſeldom do we ſee and feel the beauty and power of glory, of Chriſt in the Sanctuary, as experimented in former times? Are not multitudes of Chriſtians, of large profeſſion, grown more debauched, ſenſual, careleſs of their ſouls? Yea, Are not ſtricter Chriſtians grown looſer then they were? Is there not a ſad fall from degrees of prizing the Ordinances, firſt Love, tenderneſs of Conſcience, the fear of God, guard over thoughts and words? Is it not true of many, that have the root of the matter in them, They are not ſo fruitful as once they were? Good Trees that ſhould be better, are worſe; and are not evil profeſſed Chriſtians grown ſtark mught, thrive onely in ſin, and grow worſe and worſe? yea, Do not the convictions of theſe truths lie dead upon the ſpirits of the moſt lively and beſt approved Chriſtians? Is there not even in quickned ſouls a kinde of dead inſenſibility of Gods diſhonor, the abuſe of his Grace, the reproach of his Goſpel? Is it not very rare to get a few hearty ſighs and groans, to wring a few tears, that the Goſpel grace of God, the Chriſtians glory is univerſally abuſed? May we not fear this ſpiritual Judgement of hardneſs of heart, is the fore-runner, and will be the procurer of a Goſpel Famine? That the word of God, the God of the word will depart from us, and leave England in that Death, Darkneſs, Deſtruction it hath deſerved: May we not from likeneſs of ſins, fear likeneſs of Judgements? Abuſe of Grace hath been, we may fear it will be an un-Churching ſin. O all you Zions mourners, who are what you are by diſtinguiſhing Goſpel grace, bewail your own unſuitableneſs to Gods grace! Sigh and cry for all the Abominations that are done in the midſt of our ſinful Jeruſalem, if days of deſolation come, it will cheer your hearts; you were affected with Gods diſhonor, you will be markt out either for deliverance out of common evils, ſupportance in them, or an happy iſſue out of them.

SECT. 1.

1. BEwail, O upright, tender hearted Chriſtian! thine own 1. Upright hearted perſons ought to bewail their abuſing of the grace of God. and thy fellows unſuitableneſs and diſhonor to the grace of God: 'Tis too much, the old man hath been too diſſolute within thee; I know thou ſeeſt, and when thou art thy ſelf, canſt not but bewail the neglect of the holy government of grace in thy ſoul, the wanton uproars of thy unruly affections, the ſwarms of undiſciplined, unregarded looſe thoughts; the ſecret filthineſs, which for ſhame thou dareſt not word, but ſhameleſly give way to in thy watchleſs minde, thy back-ſliding in heart, and in ſome things whoring imaginations, fancies, contemplations, affections about falſe loves, it is too much thou haſt a boſome Libertine: But art thou convinced thy ſelf, and thy co-heirs of glory, and liveſt ſhamefully and diſhonorably below the hopes of Heaven, the high, holy, and heavenly profeſſion of propriety in God, an everlaſting Portion? Doth the guilt of abuſing Gods grace viſibly and ſcandalouſly appear againſt that holy principle of immortal life, that is in thee and others? Never leave thinking of this, till thine heart be broken before the Lord: O what reproach is brought to the God and Goſpel of grace, when his precious name is wounded in the houſe of his friends, when he hears ill in the world from the diſhonors of his own Family. As David upon the death of Saul lamented, The ſhield of the mighty is vilely caſt away in Gilboa, as though Saul was not anointed with oyl, 2 Sam. 1. 20. So may it be for a lamentation, The ſhield of the mighty, indowed with grace, is vilely laid aſide, as if he were not the anointed with the Spirit: As Jeremiah lamented, That the precious ſtones of Zion, comparable to fine gold, were eſteemed as earthen Pitch •• s, Lam. 4. 2. So it is deplorable, that the precious living ſtones of Zion, darkned by ſome looſe ſcandals, are eſteemed as dirt.

Five things may urge thee, O gracious ſoul! to mourn over thy wrongs to Gods grace.

1. Thou ſinneſt againſt a Principle of life, that ſhould and would, if excited, make thee ſenſible of Gods diſhonor.

2. Thou abuſeth that that ſets thee off from the loſt world, diſtinguiſhing grace.

3. Thy injury againſt ſaving grace, is deepeſt ingratitude, tis walking unwo • thy of that which muſt fit thee for Heaven.

4. Thine offenſive diſcove • ies of wronging grace, tempts carnal obſervers, too prone to be looſe, to turn more bold Libertines.

5. Thy open offences, may be, yea probably have, been prevailing temptations to ſpeed others damnation.

Theſe and ſuch like conſiderations, ſet home by the Spirit of God, on quickned ſenſible ſpirits, will put them in a mourning frame before the Lord.

2. As pious hearts ſhould bewail their own and others diſhonors, who have abuſed the love of God to them, and the grace of God in them; ſo alſo let them lay to heart the looſe, general, carnal profeſſion, of them who in unregeneracy wrong the grace of God, in five things.

SECT. 2.

1. IN his ſparing grace: How ſadly hath the abuſe hereof been 2. Sparing Grace is abuſed. tevenged: God hath not onely ſpared the ſons that ſerve him, but the enemies that rebel againſt him: When this goodneſs hath been anſwered by inſolent provocation, God hath dealt with the darers of his Majeſty, as Abner did to Aſahel: The adventurous man, to his own ruine, would needs be following Abner: The angry man bid him once turn aſide, but he would follow; a ſecond time, Turn thee aſide Aſahell, why ſhould I ſmite thee to the ground; but he followeth ſtill, was ſmitten and killed, 2 Sam. 2. 21, 22, 23. ſo audacious, wanton ſinners, in the ways of ſin, are on •• • id to turn aſide, and are ſpared, but following on ſtill in wanton provocations, are ſmitten dead and ſent to hell. The Lord of Hoaſts deals like men of War, that meet with galloping Travellers, charged to ſtand, or elſe they die for it; are ſpared, and bid again to ſtand, or they are dead men; but preſſing on, are ſhot and periſh. Many now in Hell have heard the Lords warning ſtands, but though often ſpared, would ſtill gallop in the road to deſtruction, and their blood is juſtly upon themſelves: Sparing grace abuſed, hath been repaired with unſparing vengeance.

SECT. 3.

2. BEwail the abuſe of Gods long ſuffering grace: Though 3 It is our duty to bewail the abuſe of Gods long ſuffering Grace. Gods patience be laſting, it is not everlaſting; Veſſels of wrath turn it into fury: • ow ſad is it, That which leads a few to ſalvation, accidentally ripens others deſtruction: As they fill up ſin, they fill up wrath. God, that is angry with the wicked every day, ſmites not every day, but hath the reſerves of wrath, which is paid out in whole-ſale vengeance: His ſword is whet, his bow is bent, the arrows are on the ſtring, inſtruments of death are prepared, the un-erring eye and hand of vengeance cannot miſs the mark, when the Decree comes forth to let flie, Pſalm 7. 4. Damnation ſlumbers not: The fierce anger of the Lord ſhall not return, until he have performed the intents of his heart, Jer. 30. 24. Phar • ohs perſonal deſtruction ſpared Plague after Plague, was at length effected in the Red Sea: Viſions of deſtruction, as well as of ſalvation, are for an appointed time, and then terro • s and ſorro • s come, like a Woman in travel: Long proſperious wickedneſs ſhould be pitied, not envied. Fret not at the full Tables, the ſilken Scarlet glory, the gold of Ophir, wherewith ſin is ſerved: How ſad will the • eckoning be, when the tranſitory ſ • eets of ſin, muſt have ete • n • l ſow • e ſ • wce. Habakkuks ſenſe of ſu • e, though long delayed venge • nce on the enemies of God, made his elly tremble, his lips • uiver, and rottenneſs to enter into his bones, Hab. 3. 16. The imagined Idea's of the ſad ends of abuſed long-ſuffe • ing, will make tender Bowels of compaſſion to yearn, hearts to pray, lips to cry out to God for mercy, yea, and eyes to wee • out charitable deſires, that thoſe who are unbettered by large • pace to repent, may return and live.

SECT. 4.

3. BEwail the abuſe of Gods reconciling grace, who almoſt 4 Bewail the abuſe of Gods reconciling Grace. under Goſpel preaching, but believe God, and they are 〈◊〉 by Jeſus Chriſt. It is •• d to think how this is abuſed. May not the Lord • eſus ſay of his falſe friends, as David of his, they that fed on his bounty lift up their heele againſt him, Pſal. 41. 9. As Job of his Freinds that forgat him, Job 19. 14. How is Chriſt forgotten, when thoſe who pretend intereſt in him, wantonly caſt his Lawes behind their backs, and are malepart in his preſence: • his loving ſtile Friend, the title Chriſt gave to Judas, Matth. 26. 50. was for his reproach, not his honour, that he, who ſhould have been the friend, was the enemy of Chriſt. You know his wofull end who eminently wronged the grace of Chriſt.

SECT. 5.

4. BEwaile the abuſe of Gods freeing grace. How many boaſt of chriſtian Liberty, while they are looſe Libertines. Chriſt 5 Bewail the abuſe of Gods freeing Grace hath bought them to doe his own wil, whom he intends to ſave, not to do their own. This pleaſing miſery is common. Outſides in chriſtianitie vote themſelves f • ee, as the Jews did themſelves, Joh. 8. Chriſts Freemen, • hile they are the ſervants of ſin, the light is as ſorrowful, as to ſee a Priſoner in chains cry out of his civil freedom. Can you believe him free, that cannot ſtir f • om the block he is tyed to. Chriſt hath called men to be free from the reign of ſin, and they think ſinnes ſervice liberty, which is their thraldome: yea, which is lamentable, after (as one complains) by the admirable and ſingular grace of Chriſt, men are delivered from the chains of Papacie, they would alſo be free and looſe Poſteaquam à vinculis papatus ſe liberatos eſſe vident, volunt etiam eſſe liberi & ſoluti ab evangelio & praeceptis Dei. Johan: Spangenburgius in Narrat Benif. Dei. Horrenda Epicures beſtialis vita cernitur—Aeque libere ac impune volunt peccare, ſi • ut Papiſtae in ſua Idololatria-Christiana diſculina apud nos novus I 〈◊〉 , n • vuſque Monachiſmus Jacobus Andraas, Conc, 4. ad cap. 21. Luc. from the goſpel and commands of God, and that onely they would account right and juſt that ſeems ſo in their own eyes. May not the complaint of the looſe German Proteſtants be verified of the looſe Engliſh prophaners of Goſpel grace. They are content the Word ſhould be preached •• out there is no Reformation of manners, but an horrid Epicurean beſtial life, in their drunken meetings, worldly pomps. Prophanations, yea Blaſphemies of the name of God. They would as freely and impudently ſinne as Papiſts in their Idolatry; God requires ſerious and Chriſtian diſcipline, but this is among us a new Papacie, and a new Monckiſme. The thanks wee mo • ly give to God, for being reſcued from the yoake of Antichriſt is moſtly caſting off the yoak of Chriſt. O God provoking England, that ſo abuſeſt Chriſtian Liberty! Thine ungreatful and wanton throwing off the golden yoak of Chriſt, cries for vengeance to put upon thee again to bear the Iron yoak of Antichriſt. It is, O it is, a ſorrowful conſideration, that men count it their freedom under the goſpel, to ſin freely, and without ſorrow. O the numerous Libertines among us, paſt feeling! and, as the word bears it, paſt ſorrow, Eph. 4. 19. that have given themſelves over to Laſciviouſneſſe. Unſorrowing ſinners are moſt ſad ſpectacles for yearning bowels. O tender hearted chriſtians! in your ſecret Indolentia non ſentiunt naturales conſcientiae morſus. Dickſ. mournings, pitty hardned Libertines that pittie not themſelves; weep for them who neither can, nor care, nor deſire to weep for themſelves. A ſorrowleſs ſtupidity and lethargy, that feels not the check, and laſh of the natural conſcience, and is deaf to the Spirits motions, that is contracted by a benumming liberty and cuſtom in ſin, is a woful judgement.

SECT. 6.

6. BEwaile the abuſe of Pardoning grace. How ſad will be 6 Bewaile the abuſe of pardoning grace their account, whoſe Faith, or rather Preſumption of Pardon, adds to their ſinne? Chriſt ſaid to the pardoned woman, ſin no more. Carnall confidence ſayes, Sin more, you ſhall be pardoned; though dayly dear ſinnes are written down in the conſcience, the Spunge of pardoning grace will blot them out. The truly tender conſcience cleared from old guilt, would not willingly, but is afraid to contract new; but the brawny ſeared conſcience makes uſe of Chriſts indulgence, to eaſe his ſpirit, not to heal his luſt. Its a lamentation, M • wallo v • in their pollution becauſe of free remiſſion. The Lord hath ſpoken in that verſe, where he proclaims the glory of his grace, a ſad word, He will not clear ſuch guilty perſons.

To lay the Diſhonors of goſpel grace to heart, three things may be heart-affecting expedients.

1. Such as are grieved for this ſin, write after the copy of Jeſus Chriſt, and the choiceſt Saints, of Chriſt: He beheld Jeruſalem, where the Meſſengers of grace, the Prophets were abuſed and ſlain, where himſelf, the author of grace, was to be condemned and crucified, where the ſweet Meſſages of grace were delivered and deſpiſed, and wept over its ſin and puniſhment, Luke 19. 41. Again, a dolorous ſenſe of the injuries of grace, is like to that mourning frame of ſpirit that was in the pious Jews, who ſighed and cried for all the abominable planings of Gods grace, Ezek. 9. 3, 4. This ſuits with eminently holy Pauls ſpirit, who ſpying looſeneſs among his knowing, but wanton Corinthians, expreſſed thus his jealouſie, I fear leſt when I come to you, my God will humble me, and I ſhall bewaile them that have not repented of their wantonneſs, 2 Cor. 12. 12, 13.

2. Such as are humbled for this ſin, diſcover a child-like in-genuous diſpoſition. A good Son is afflicted for his Fathers diſhonour. If I be a father, where is mine honour, Mal. 1. 6. It ſpeaks us Strangers, not Children, the born of the Fleſh, not the Spirit, if we ſee the reproaches of Gods grace, with contented ſpirits.

3. Such as mourn for this ſin in others, and have ſome taint of the guilt of it in themſelves, ſhall find this a ſoveraign preſervative againſt it for time to come. Godly ſorrow works repentance, and by the real ſadneſs of the ſpirit and countenance for ſin, this great ſin, the heart is made better, Eccleſ, 7. 3. The ingenuous child that feels the ſmart of the rod, will be fearful of falling into the ſinne that brought it. Holy anguiſh of ſoul for abuſing Gods grace, will be a memento, and a Medicine to heal it.