The Abuse of Gods Grace, Preface
The Authors Preface to the unprejudiced Reader.
THE corruption of the beſt things is the worſt corruption; of Senſe bad, of Reaſon worſe, of Corruptio optimi eſt peſſima.Grace worſt of all. As chryſtal waters are bemired, fair faces beſported, not into ornament, but deformitie; ſo the pure chryſtal ſtreams of the Sanctuary are defiled, and the fair face of Gods Grace, the moſt orient Beauty of Heaven and Earth is beſpotted by deforming Libertiniſm. There is no new thing under the Sun. aEccleſ. 1. 9.What hath been is, and will be, while the old man, and the old Serpent, in their impure conjunction, are apt and able to engender a numerous brood of licentious wantons. The Abuſe of Gods goodneſs is as ancient as Angels and Adams fall. As Angels. They defaced the Primitive glory of their creation, ſtood not in Inerat ei poſſibilitas peccandi, nec tamen fuit culpa Dantis, ſed Abutentis, qui ipſam facultatem convertit in uſum peccandi quam acceperat ad gloriam non peccandi. Non peccavit quia potuit ſed quia voluit. Bern. de Gratia & Libero Arbitrio, p. 1060. B.the truth, bJohn 8. 48.but voluntarily depraved themſelves from once pure, and bleſſed Angels, into unclean, and curſed Devils. Adam abuſing himſelf and his freewill, lost himſelf and his freewill, perverted his ſinleſs mutability given him to ſtand, to the worſt uſe of it, to fall. Abuſed his ſoveraignty over Eve and the creatures, his bright burning candle of Reaſon, his Conſcience fit to condemn, his Will able to reject Temptation, his regular affections, his tenacious memory, his natural homage to his Maker; in ſhort, his created ſufficiencie. Since this fall, and fatal epidemical degeneration, a looſe wantonneſſe hath run through the maſſe of all Mankind, by ordinary generation the Offspring of Adam. As Aelian relates, there is a ſting of poyſon that runs quite through the Lampreyes, a fiſh of a delicate taſte, ſo the Abuſe of Gods goodneſſe runs through all the generations of men. The vileſt of them are predominant wantons. The beſt have been too much infected with the leaven of looſeneſs. The impure fire of the Sodomites Incontinencie, left the natural uſe, and burnt in luſt to men. cRom. 1. 27.Bring out the men that we may know them. dGen. 19. 5.The laſcivious Iſraelites ſate down to eat and drink, and roſe up to play. eExod. 32. 6.The degenerate Idolatrous ſeed of Abraham, oft left the bed of chaſt worſhip, and the pure heavenly delights of ſpiritual conjugal communion for the filthy exotick pleaſures of ſuperſtitious Lovers. fHoſ. 2. 5. 7.The ſonnes of God ſaw the daughters of men that they were fair, and they took them wives of all which they choſe. gGeneſ. 6. 1.Junius notes The daughters of men are oppoſed to the ſons Filiae hominum filiis. Dei opponuntur. Non viri mundani faeminas mundanas appetiviſſe dicunt…r, ſed filii Dei. i. e. homines ad Deum ex foedere, & ad eccleſiam Dei pertinentes dicuntur ſcortari. Juni.of God. It was not worldly men that deſired worldly women, but the ſons of God, men in covenant with God, profeſſed Church members that did fornicate after unſuitable contagious beauties, and ſo infected the Church. The poſterity of Seth, who had the purity of Gods worſhip, as Otho Caſman obſerves, we…e ſo debauched by carnal ſenſuality, ut extincto filiorum Dei ſemine, The ſeed of Gods ſonnes being extinct, they ſet Eouſque ſecuritas progreſſa, ut carnis ſuae deſideria Religioni longe preferrent. Otho Caſmannus.up their carnal deſires before their profeſſed pure Religion. Lot was firſt abuſed with Wine, then with Inceſt hGen. 19. 32, 35.Aaron the Saint of God iPſal. 106. 16had a part in the guilt of the golden Idol kExod. 32. 2, 3, 4.David was too laſcivious in his houſe top. l2 Sam. 11. 2.The Lords covenan…ed people were linſey woolſey in their Religion, feared God, and yet ſerved their Idols. m2 King. 17. 33.Halted between God and Baal. n1 King. 18. 21.Great Solomon was ſo enſlaved to his wanton wives, that his hea…rt was after ſtrange Gods. o1 King. 11. 3, 4.The temple of the Lord was converted into a den of thieves, and became a ſanctuary of wickedneſs. So under the New Teſtament clear Goſpel-light hath been perverted to countenance works of darkneſſe. Ranting Libertines have been firſt poyſoned in their Intellectuals. pJer. 7. 4. 11.They count it pleaſure to riot in the Meridian Goſpel-day-time, q2 Pet. 2. 13.and then they are infected in their Morals, and become adulterers, ſeducers, covetous, curſed children that cannot ceaſe from ſin. r2 Pet. 2. 14.Even the family of Chriſt had a licentious Judas that did perſonate, not live the Saint, but was a very Devil in a Saints cloaths. sJohn 6. 70.Simon Magus would buy, that hee might ſell the Spirit, make a worldly market, not an heavenly negotiation of the Holy Ghoſt. tAct. 8. 18, 19The Apoſtle Paul blamed the Corinthians gifted, but infected Chriſtians, with …dings, u1 Cor. 3. 4.ſpiritual pride w1 Cor. 4. 18contentions, x1 Cor. 3. ….and carnal uncleanneſs. y2 Cor. 12. 21The Widdow a Votary to Chriſt and his Goſpel, waxed wanton againſt him, z1 Tim. 5. 11preferred a life of carnal pleaſures a1 Tim. 5. 6.before ſpiritual delights. In the primitive Feaſts of Love, licentious Chriſtians fea…ed their luſts b2 Pet. 2. 13.as well as bellyes, Fed without feare, cIude ep. v. 12.had the character of their wantonneſſe ſet out by the Apoſtles Peter and Jude. The deeds of the Nicolaitans were abominable, dRev. 2. 15. Execrabiles fuerunt Nicolaitae, qui profanato Matrimonio stupra et Adulteria permiſerunt. Gal. laſius Annot. in Irenaeum.Their error was accurſed, who condemned Marriage, and gave licenſe to Adulteries and Fornications, pure inſtituted Ordinances, (as none can doubt but they were ſuch under Old and New Teſtament times) could not keep out impure hearts and lives. If the preſence, power, and Doctrine of the Patriarchs, Prophets, …vageli…s, Apoſtles, could not prevent daring inſolencies againſt the light of Gods truth, and holy profeſſion, it is no wonder if in after ages, from this impure ſpring, Abuſe of Grace, noiſome ſtreams of looſe principles and practiſes are flown. Church Hiſtory records how C…oſticks, Valentinians, Arrians, Marcionites, Manichees, and others, have depraved the Truth of God, how under theſe and other Enemies of the Goſpel, black egiments of Libertines have abuſed the Colours of Chriſt, and ſided with the Prince of darkneſſe, by wronging the Grace of …od. Nor hath the church of Rome, under the Papacy cauſe to wipe her mouth and hug het ſelfe in her Paramount chaſtity, whoſe title is Myſtery, Babilon, the Mother of Harlots and Abominations of the Earth. eRev. 17. 5.Shee is a wanton Bawd foreign. Her pompous Religion in her ſplendid garriſh Attire, her golden cup of Fornication, fRev. 17. 4. Romanum illud proſtibulū ſpurcitiem ſuam legite, nomine Eccleſias & ſanctitatis Gallaſius. Lais Philoſophum & pro Leone Decere Libidine coepit mores ſuos d… Lupanat ad ſcholam ſtranſulit diſerens volup: eſſe ſummum bonum. Lact de Juſtitia l. 5. c. 2.ſpeaks her a Wanton of Wantons: all the eye pleaſing Pageantry of her unwritten Traditions, are but the wanton products of her carnall wiſdome, pretencing to, but never proving ſcripture allowance. As the Myſtical Fornication of her Idolatry is undeniable, ſo in a wanton indulgence, is ſhee a Fornicating Bawd in the Letter, beſides the tolleration of ſtewes in Rome, one of her children Joannes a Caſa hath exceeded the impure Hereticks of former times, defending, yea extolling corporall uncleanneſſe; and yet Romiſh impurity muſt all be courted under the name of the Church and Holineſſe. This Romiſh impudent Strumpet is like Ariſtippus a filthy Philoſopher, who freely Luxuriating with Lais an impure Strumpet, became a Pandor of a Philoſoper, and thinking it not enough to live wickedly, he began to be a teacher of Luſts, tranſlated his Brothel-houſe Life to the ſchoole, and taught the pleaſure of the body to be the cheifeſt good. Thus neither profeſſed Philoſophy, nor chriſtianity hath been an expedient to curb the inſolencies of vile, carnal, affections. Profeſſed Heathens and Chriſtians have been falſe to their lights and convictions, yea have wantonly, either put them out, or turned their backs upon them, and yet even in thoſe times wherein looſeneſſe hath abounded againſt nature and grace, the Lord hath ſtirred up witneſſes to beare a ſevere Teſtimony againſt both kinds of Abuſes.
Among the Degenerate ſeed of Adam, looſe Pagans, there were many that abuſed their Gods, whereof ſome were whole, ſome halfe Atheiſts: Some whole, Wicked men contemners of Religion, Denyed the Being of a God, as Diagoras, Melius, who was therefore called an Atheiſt, and Theodorus Cyrenaicus, Ob id' foreign dictus Ariſtides foreign iuſtus. Phocion bonus, foreign. Plutarch.and Eumerius Siculus. Others halfe Atheiſts, acknowledged a Deity, yet denyed Providence, That God had any care of humane affaires, that he governed the World, yea denyed alſo the immortality of the Soule, and a life in the other world: Lucian was ſuch a ſemi-Atheiſt, making ſport with Jupiter, for being too cool and indulgent in his government: to condemne lewd unmorral Heathens, there were, I may ſay, a ſtricter ſort of Pagans, externally pure from the groſſe crimes of the times, though guilty of innumerable blameable impurities of the Heart, unwaſht by faith. Such were Aristides, ſurnamed the Juſt. Phocion the Good profitable Patriot, Cymon Incredibly beneficial and Liberal to the poore; Epaminondas, modeſt, grave, true; Socrates, patient, meek; Xenocrates, continent, frugal; Lucretia, chaſt, Alſo Chriſtianos pudore quodam ſuffundere poſſunt, Rivius. Hoc majeres noſtri queſti Junt, hoc nos querimur, &c. everſos eſſe mores, regnare nequitium, in deterius res humanas labi, Sence. de benefil 1. c. 10.the Camilli, Curij, Fabij, Fabritij, Catoes, Scipioes, were eminent externall Moraliſts, whoſe examples may ſhame profane Chriſtians. Seneca thus complained of debauched Pagans, This ſaid he our Anceſtors complained of, this is our complaint, this wil be a complaints, good manners are overthrowne, wickedneſſe reignes, men grow worſe and worſe; but becauſe even among Chriſtians, there are that Pene ſupra modum, as one ſaith, are exceſſive admirers of Pagans virtue, yea ſome wanton wits among us, are more taken with Heathen, then proteſtant writers, ſo thin in uſing theſe, ſo large in quoting thoſe; it will be needful to ſhew the ſad and dreadfull deſiciencies of the moſt ſhining Pagan morality, it was ignorant, ill principled, and ill ended.
Ignorant of the true God, and the true way of his Worſhip; Sine cultu veri dei etiam quod virtus videtur peccatum eſt. Autor de Vocat. Gentium.and without the worſhip of the true God, ehat which ſeems to be virtue is ſin: They were ignorant of the main, viz. the knowledge of Jeſus Chriſt, the deceits of the heart, the miſchief of original corruption, the fall of Adam.
So their Morality was ill principled, the product of ſelf-ſufficiency: They went not out of themſelves to be virtuous, made their own Reaſon and Wills the ſole Baſis on which they built their moſt ſtately virtuous Edifice: Hence their proud titles of fore-Election, and ſelf-power, too high a ſtile for lapſed ſinners: They were not poor, but proud in ſpirit, and arrogated too much to their own ſtrength.
Laſtly, It was ill ended: Heathens vertue centred in vain Glory, not Gods Glory. What a proud abominable ſpeech was that of C. Cotta in Cicero, No man ever thanked God for his virtue, Virtutem nemo unquam acceptam Deo retulit, propter virtutem enim jure laudamur, & in virtute recte gloriamur, quod non contingerit ſe donum a De… non à nobis haberemus. Numquis quod bonus vir eſſet, gratias Diis egit, at quod Inanes virtutāfor we are praiſed for virtue, and rightly glory in virtue, which would not be, if God gave it us, and we had it not from our ſelves; and a little after, ſaith he, Was ever man thankful to the Gods, that he was a good man? He may be indeed, that he was Rich, Honored, Healthy. It ſeems they called Jupiter, Optimum Maximum, the greateſt and beſt, not becauſe he makes juſt, temperate, wiſe, but ſafe, honored, and wealthy: No wonder then if Auguſtine called the virtues of the Heathens, Glittering ſins: Rivius, The vain ſhadows of virtues; and Lactantius, The Images of virtues: All which ſpeaks morality, yea, the whole Body of virtuous Paganiſm, without God and Chriſt, but as a Body without an head.
Dives, quod Honoratus, quod Incolumis. Cicero. Splendida peccata. Aug. Ʋmbrae. Rivius. Imagines virtutum. Lactan.
Further, as the better ſort of Heathens were witneſſes againſt the ſcandalous and profane, whoſe yet moral Eminencies, were too low and weak ladders to climb up to their Bleſſed Making, Summum Bonum, and its adjunct Perpetuity: So in the evil times of Licentious Chriſtians, God hath been wont to enter in warnings and proteſts, by his ſervants againſt them.
In this time, ſaith Luther, There is no diſcipline at all, no Juſtice, Hoc tempore nulla amplius diſciplina, nulla Juſtitia, &c. Luth. in Gen. Multi bodie doctrina evan g…lii abutūtur, & interim ſibi ipſis blandiuntur, &c. Dicunt de Duce Georgio, potuit in ultimo vitae articulo converti. Antinomi contemnunt benedictionem ſuam, Eccleſiam, &c.no modeſty among men: We cry, we urge, we are inſtant in ſeaſon and out of ſeaſon, but the Magiſtrate winks at ſin: So many now adays, ſaith he, abuſe the Doctrine of the Goſpel, and in the mean time flatter themſelves, though I live in my ſins, and am wicked, I will repent at length. 'Tis ſaid of Duke George, He could be converted in the laſt Article of life. So the Antinomiſts ſay, They can be converted in their own time, and ſo contemn their bleſſing, The Church Baptiſm, the Keys, Remiſſion, Repentance, Eternal life, and receive the grace of God in vain.
Melancton, though a man of a very milde Spirit, thus hotly Execrandi ſūt Antinomi, qui nolunt docere legem in Eccleſia, fingunt omnes ſuos impetus eſſe motus ſpiritus ſancti. Haec deliramementa horrendi furores Diabolici. Melanct. de bonis. Oper.rebuked lawleſs Liberoines: The Antinomians are to be accurſed (ſaid he) who will not teach the Law in the Church, and fain all their Impulſes to be the motions of the Spirit, and will not be governed by the Law: Theſe dotages are horrible, Diabolical Furies, ſuch as were of old of many Sects.
Zuinglius ſighed out theſe words, If we were called Sataniſts Si Satanici pro Chriſtian is diceremur. Nobile illud & vere pretioſum Chriſti nomen tantâ cum infamia conſpunnus, perinde ac ſi inſtar Mercurii, Ʋſurae, Furti, &c. Deus ac Patronus ſit. Zuing, de Intemerata virgine. pag. 349.for Chriſtians, there were no need of other maners: O calamity, never enough to be deplored! O ineſtimable miſery! We do with ſuch infamy diſgrace the noble and truly precious name of Chriſt, as if, like a Mercury, he were the God and Patron of Uſury, Theft, Rapine, and Robbery.
Brentius thus rebuked the looſe Goſpellers of his Age: There Quid confidas his, quibus cares? Brentius in c. 3. Matth. Quaſt Juſtificatis fide quidvis liceret. Hemingius Opuſc. Ineo.is ſo great a corruption of maners, ſuch fludious injuſtice, that we give no occaſion to our enemies, to believe we truſt in good works; for how ſhould you truſt in what you have not.
Hemingius, a Dane Divine, obſerving the abuſe of Juſtification, thus writes: 'Tis an error of Ancient and Modern Libertines, when they hear men are freely juſtified by anothers righteouſneſſe, they teach carnal ſecurity, as if the juſtified by faith many live as they liſt.
Muſculus thus declaimed againſt viſible licentiouſneſs: 'Tis clearer then the Meridian light: Unbridled men count nothing ſin that Meridianâ luce clarius apud homines effiaenatos pro peccato nihil reputatur, &c. Vah! quanta infamia pudendâ turpitudine notamur. Muſculus Dom. 1. Advent.ſuits with their luſts: The Devil doth not let looſe the reins more on the necks of the Heathens, Turks, and Infidels, than of Goſpellers: with what infamy and ſhameful turpitude are we branded? our reproach is our enemies triumph.
Nicolaus Gallaſias, taxed the Anabaptiſts of his time, that Sublimia ſpectare alieni eſſe à mundo, & ſpiritu regi videntur. Nic. Gall. Annot. in Irenaeum, pag. 358.they were like the Valentian Sect: Various, Arrogant, Curious, ſubtle in their error, reſembling them in deſpiſing others, fained Holineſs, fair Speeches, ſoaring aloft to high things, ſeeming to be eſtranged from the World, and governed by the Spirit.
Jacobus Andraeas faulted the debauched Germans: The Word was preached among them with no Reformation; Their life and Horrenda, Epicurea, beſtialis vita, &c. Atque hoc univerſum genus ab illis Evangelicum dicitur Inſtitutum. Jaco. Andraeas, con. 4. ad c. 21. Luk.converſation was Horrid, Epicureal, Beſtial: Chriſt was not ſo much blaſphemed among Turks; they were wanton in their moſt coſtly and fooliſh apparel, and all this looſe carriage was vailed under a Goſpel cover.
Joannes Rivius, a Saxon Divine, in his Epiſtle to the Duke of Saxony, thus complains: As of old, in the infancy of the Chriſtian Church, Chriſt ſent his Apostles into the world to preach the Ʋt in primordio quondam exorientis Eccleſis, &c. Joannes Rivius Athenodorenſis, opera Theol. pag. 254.Goſpel: The Devil ſtirred up his Apoſtles, under pretence of Chriſt and his Goſpel, who uſed Scripture teſtimony to corrupt the Purity of Doctrine: So when Chriſt hath ſtirred up in this age pious Writers, to reſtore the Doctrine of the Goſpel; The Devil hath ſtirred up Anabaptiſts, and other Sectaries, to defile the purity of reſtored truth, under pretence of promoting the Goſpel, removing errors, and reſtoring Orthodox Religion: Thus the Prince of darkneſs is transformed into an Angel of light.
Joannes Spangeburgius, thus blamed licentious Libertines, that would be kept in no bonds: after they ſaw they were ſet at liberty Poſtquam à vinculis Papatus, ſe liberatos eſſe vident, volunt eſſe liberi ab Evangelio & praeceptis Dei. Joan. Spangeb. in Narrar. heneſ. Dei.from the chains of Popery, they would be free and diſcharged from the Goſpel, and the commands of God.
Calvin called the Libertines of his time, Evil ſpirits, cloathed Omnium mortalium ſceleratiſſimos. Adverſus Libertinos. Calvinus.with humane appearance, of all mortals the moſt wicked. In his Opuſcula, he hath written a ſad and ſevere Tractate againſt Libertines.
Salvians words were ſad, What is the Aſſembly of Christians, but a ſink of ſin? Why do we flatter our ſelves with the Chriſtian Quid eſt aliud, caetus Chriſtianorum quam ſentina vitiorum? Salv. de Gub. 91. Ideo plus ſub religion is titulo Deum, ludimus quia poſiti in religione peccamus. Salv. de gub. Dei, l. 3. in fine.name? When this moſt ſacred name doth load our guilt; for therefore, under the ſtile of Religion, we mock God, becauſe we ſin under its holy profeſſion.
Thus we ſee the looſe carriages of former times, hath ſadded the hearts, and ſharpned the ſtile of Pious, Zealous, Judicious Writers: Well were it, if this prodigious ſin, perverting the grace of God, had been confined to former ages: The ſame impure, corrupt Spring of diſſoluteneſs, that of old hath ſent forth muddy ſtreams of polluting opinions and converſations, hath run in our own times in too offenſive and plentiful a Current: No ſide or denomination of Proteſtants, as Lutheran or Calviniſt, Epiſcopal, Presbyterian or Independent, but in ſomething or other, either in greater or leſſer ſpots, they have defiled their Garments. Gods chaſtiſing hand hath been very heavy upon the party of the Prelatical perſwaſion, among whom (I hope) ſome have riſen by their falls, been inriched by their impoveriſhments, and endeavored to ſecure the certainties of bleſſed Eternity, by ſeeing the brittle glaſſen Pomp and glory of Dum ſplende ſcit frangitur.the World, glittering and broken: and ſuch a glorious fruit of the Croſſe, I wiſh to all complaining loſers, that they may ſee they have as well faln in their ſins as their Eſtates: But alas! are not many of you wantons both under and againſt Gods Judgments and Mercies, in your Principles, Fancies, Faſhions, ſenſual Pleaſures, Viſits, vain Education of your Children and Servants, Family Irreligion, miſ-ſpending precious time? Do you not throw the old ſcoff of Puritans upon all that diſſent Doctor Potter, once Provoſt of Qu. Colledge in Oxford.from you: Read with patience what a learned Doctor ſpake in an Holy Day Court-Sermon: Our Profeſſion is Chriſtianity, but not our practice: We reſemble Paganiſm: We are ſo far from emulating gracious examples, that of all things we cannot endure to be ſuſpected of too much Holineſs: therefore we chooſe to ſwear, ſwagger, riot, quaff with prophane company, rather then to be defamed with the imputation of purity. If your own experience Eccho with this looſneſſe, blame not what you read, but be humbled, zealous, and repent.
And Reader, if thou be ſuch a one as haſt ſought for a ſtrict Government, Order and Worſhip of God in his Church, thou haſt even cauſe to reſent it with grief, tears, and bluſhing, that there want not proofs, that endeavored Reformation hath been too impotent to prevent the wanton Abuſes of Gods grace: Have not ſome looſe opinions been Preached, Printed, Diſperſed, Believed, Tolerated, yea infected Conſciences and Lives? Do thoſe that cry out againſt the men, ſpirit, and ways of the world, ſtand at ſuch diſtance from the World in Luſts, Affections, Converſation, as they do in Language? Doth their outward garb ſhew they are not faſhioned to the world? Are not the Pleaſures, gaudy Faſhions, Eſtates, Pomps of the World too grateful?
Tertullian hath taught us, Thou art delicate, O Chriſtian! If Delicatuses, Chriſtiane, ſi in ſaeculo voluptatem concupiſcis. Quid lucundius quā Dei patris & demini reconciliatio? quam virtutis revelatio? quam errorum recognitio? quae major voluptas, quam faſtidium voluptatis? Hae voluptates, haec ſpectacula Chriſt anorū. Tertul. de ſpectaculis.thou deſireſt worldly pleaſure: Thou art a fool if thou accounteſt this pleaſure: What is more delightful then Gods Reconciliation, Truths Revelation, Errors acknowledgement, Sins Pardon? What greater pleaſure then the contempt of Pleaſure? What greater liberty then an upright conſcience, a contented life, and a fearleſs death? Theſe are the pleaſures, theſe are the ſpectacles, the merriments of Chriſtians: How will ſtanders by be convinced, that that Reformation is of ſuch a ſublimate Heavenly extraction, which ſhould better appear by ſhining Graces, then glittering out-ſides. I know Chriſtian liberty, as it is now ſtretched, doth not onelyonly allow monſtrous long Hair, but glorious apparel, glittering in gold and ſilver lace, and other ſumptuous Gaudery, which in the Judgement of Scripture, Conſcience, and the laſt Tribunal, were better beſtowed upon the bellies and backs of the poor. That ſpeech might here be properly applyed, Ad quid perditio haec?
I could wiſh Chriſtians would learn of Proba, an heavenly Chriſtian, deſcended of Roman Conſuls, brought up in Royal Delights, yet was ſuch an humble ſervant of God, that ſhe forgat her high birth and breeding, contemned the delights on the body, relieved the hungry by her abſtemious faſting, and was clad in Suam famem ſatiandis, deſervire corporibus, vilibus tecta indumentis veſtiendis pauperibus curam impendit. Fulg. de ſtatu viduali ad Gal. foreign. Plato Tom. 1. pag. 416. g Prov. 10. 20mean apparrel that ſhe might the better cloath the poor. O ye rich profeſſing Chriſtians, follow Proba, and abatements of your pompous glory on your backs and tables will ſpeak you leſs worldly, and fit you to be more mercifull. 'Tis a ground of ſad conjecture that you are little taken with inward glory, when you lay out ſo much in outward. Plato held it a notorious crime for a Magiſtrate to touch gold and ſilver, to wear it in garments, to drink out of it; becauſe (ſaid he) they have divine gold and ſilver in their minds, and need none of mans, deeming it irreligion to prophane the divine with humane. O profeſſed Chriſtians! who if really ſuch, doe out-worth the gold of Ophir, and the Spaniſh Silver Fleets, if you can ſtudy, value, get, and improve the choice ſilver of Righteous Tongues g, and the richly wrought cloth of gold, h viſible ſhining Good Works, you wil be very little taken with outward, ſplendid glory. He humbled you are ſuch worldly, gaudy faſhion-followers. Beſides, doe not your ungoverned paſſions and tongues want of Pitty, courteſie, equity, external reverence in the Worſhip of God, over-greedy, covetous purchaſes, ſelfiſhneſs, ſlight, formal keeping the Sabbath, diviſions, contentions, crying up and down the Miniſtry of the Goſpel according to your fancy and humour, not your reaſon not grace, ſpeak you Wantons, and in theſe things too much carnal, Pſal. 45. 13.and walkers as men i1 Cor. 3 3.Think of this, O all ye Reforming party, that decry abuſes in Prelatical Government, and ſpend much breath, heat, and time in declaiming againſt them (though I excuſe none of their faults) ſtudy, bewail, amend your own viſible miſcarriadges, We can never confute, nor reform others faults by our own. Lets take heed when we cry out againſt others, that we doe not, as Diogenes did of Plato, trample upon their Pride with greater Pride. O that all parties would lay to heart their ſad unanſwerableneſs to Coſtel-grace, and by the wiſdom that is from above without partiality think themſelves concerned in the Annon fere omnes in foediſſimo abuſu denorum Dei vivimus? Luth. in Gen.following Tractate. No Chriſtian, unleſſe he be drunk, and ſpiritually mad by the Quakers cup of Error, the intoxicating fume or dream of Perfection, but in ſome things or others hath abuſed the grace of God. Do not all of us almoſt (ſaid Luther) live in the moſt filthy abuſe of Gods gifts? We cannot know the ſtrictneſs of the Law of God, and Goſpel-rules, and our own looſe unconformity, but we have cauſe to ſay guilty, and to cry mightily to God, Spare us O Lord.
And now whoever thou aot that readeſt the enſuing Treatiſe, I beſeech thee lay to heart this great ſin, branded in this Book with all its aggravating circumſtances of Abuſing the Grace of God. Let thy whole life and converſation evidence thy walking in the ſpirit, thy ſelf-abhorrency, and univerſal hatred of ſin, that with David, every falſe way thou utterly abhorreſt. The deſign I drive (my conſcience bearing me witneſſe) is to advance Grace in my own, and others hearts and lives, and to prevent the abuſe of it. Let not any of us abuſe Grace, like Spiders, ſucking poyſon out of ſo ſweet an hearb, which then we doe apparently when we turn the Grace of God into wantonneſs. If by theſe Meditations God may have glory, and the Reader any ſpiritual benefit, I ſhall abundantly rejoice that I have any way contributed my Mite towards aſſiſtance of ſuch as walk in the narrow way to life.
Laſtly, I earneſtly beg thy prayers, that I may be faithful in my Miniſtry, valiant for the truth againſt all gainſayers, and inſtrumental to winne many ſouls unto righteouſneſſe. And ſo good Reader, I commend theſe my endeavours to the bleſſing of God, and commit thee to Gods Gracious Providence, and remain,
From my ſtudy in Edmundsbury in Suffolk, March 18. 1658. Thy helper in the narrow way to Life, Nicholas Claget.