The Abuse of Gods Grace, Chapter 10

The Abuse of Gods Grace · Chapter 10

p. 194CHAP. X. Containing an Ʋſe of Examination.

IN that Gods grace is turned into Wantonneſſe, Uſe 3 for Examinationits uſeful for Examination; Whether or no this odious guilt be faſtned upon us. We may know it by a ſerious peruſal of the kindes and wayes wherein this great ſin is committed, layd down in the Doctrinal part. If the trying, reflecting conſcience, find any of the particulars, wherein grace is abuſed experimented either in heart or life, there the ſin is impartially to be charged home. In, and about the great duties of conviction of ſinne, ſorro… for it, and returning from it, we ordinarily through ſelf-love, carnal flattery, ſupine careleſneſſe, yea too often wilfull ignorance, put off particular arraignments, cloſe inditements, ſelf-condemnation, and ſo reſolutions and endeavours to reform. Though, as hath been ſhewed, the abuſe of Gods grace is an univerſal ſin, yet there is not one of a thouſand that ſeriouſly and ſadly ſaith, I am the wretch that hath wronged Gods grace. Who almoſt, though eminently guilty, but can ſmooth and applaud himſelf in the thoughts of innocence, he is no enemy but friend of grace; or if f…ulty, but a very little inconſiderably peccant? Though all are offenders, yet very few lay it to heart, by ſound conviction, and ſay, We are the perſons that have vickedly aff…onted the grace of God. Unleſs reaſon, and conſcience be feared, and judgement beſotted, and ſpiritually mad, if thou haſt any degree of the fear of God, and ſober ſenſe left thee, and thou wilt be judged by the Word of God, wherewith, whether thou wi… no, thou ſhalt be at the great day: I ſhall ſet before thee guilty Reader, a glaſs wherein thou mayſt ſee the ſpotted, deformed face of this ugly ſin, be aſhamed of it, be humbled for it, and repent. No becauſeit is in this kind of ſin, as it is in Hypocriſie; there is a groſſe and a cloſe hypocriſie, ſo there is an evident and notorious, and leſs diſcemed and ſuſpicious perverting the grace of God. I ſhall therefore endeavour to diſcover the more viſible and p. 195palpable ſymptomes, and the more hidden, cloſe, and leſs evident tokens of this diſeaſe. As touching enquiry, who are more notoriouſly, clearly, groſly guiltie of this ſ…nne, I ſhall lay down many ſymptomes.

SECT. 1.

THey may know themſelves to be manifeſt groſs abuſers of 1 They abuſe Gods grace who oppoſe goſpel merits and mercies to the worſhip of God.Gods grace,

1. Who firſt oppoſe Goſpel-merits, and mercies to the Worſhip of God. Such as call God gracious in himſelf, and to them, and yet call not upon him, how doe they vilif…e his grace? He makes light of that thing which he deſires not, and he of the grace of God that he prayes not for. God is free of his grace, but to them who by the aide of the ſame grace ask it. The ſpirit grace is a ſpirit of ſupplication, Zach. 12. 10. A man may pray and have no grace, being a trifler, cold, hypocritical, unbeleeving, tyred in his Devotion; but no man ever had grace, but in faith, fervency, and perſeverance prayed to God for it. Prayerleſs are graceleſs ſoules. Families paſt Praier, are paſt grace. If Prayerleſs, profeſſed Chriſtians were asked the queſtion, Have you any part in the grace of God? The Anſ…er would bee Ignorantly, …oldly, Roundly returned from ſome; Yea I hope I have; from others, Yea, I thank God, his grace hath helped me; from a third ſort an anſwer in angry looks, ſharp words, that the Queſtioniſt ſhould doubt it the confident Atheiſt hath not Gods grace in him. All take it for granted they are the favourites of grace, though they pray not to the God of grace by the Spirit of grace. Doe not theſe clearly proph…ne Gods grace? Things we baſely account of, we think not worth the craving. O prayerleſs ones, that think Gods grace will ſave you; How baſely doe you account it, that ſeek not for it?

SECT. 2.

THey may argue their groſs abuſe of Gods grace,

2. Who fromally, and careleſly pray for it; look not after 2 They abuſe Grace who formally and careleſly pray for it.their requeſts, no… in a ridiculous, ſporting devotion are ſolicitous that the deſire of grace ſhould be obtained in heart and p. 196life. It is as if jeering companions ſhould in a Market cheapen commodities, vvhichwhich they care not for, nor are reſolved to buy; ſuch ſcoffi…g Chriſtians in their ſeeming drawings nigh to God, ſeem to bid fair and high to obtain heavenly commodities; If God will enrich them with ſuch and ſuch grace, they will part with their carnal Luſts and Loves, and ſo they ever turne their backs upon the grace they ask; have no eſtimate, ſee no need of it, make no enquirie about it, and live without it. This is in effect, as if in plain tearms abominable petitioners ſhould thus ſay to God, Lord I ask thy grace, but I care not for it, yea ſhouldſt thou give it me I would not have it: Thou haſt honour enough, and I ſalvation enough, though I barely ask it, and never receive it. The enemies of Chriſt bowed the knee to Chriſt on the Croſs in mockery. Prayer for grace without a real ſenſe of the want of it, and longings after it, deep ſorrow for its abſence, wraſtlings to get it, reſtleſneſſe to attain it, is a bowing the knee to Chriſt in mockery. Princes doe not uſe to ſend their Ambaſſadors, but they deſire a return of the Ambaſſage from Forreigne Potentates: Iſraelites Princes in Prayer, Gen. 32. 28. do not uſe to ſend their Ambaſſages to Heaven, but they earneſtly deſire their return. How groſly doe moſt abuſe Prayer for grace, praying with no grace, no ſpiritual underſtanding in their cold formal words. Lord give me grace, when they know not, lay not to heart, what they ask in ſaying ſo. Did they underſtand what they ask, and were willing to receive it, the grace of God would doe the things which their corrupt nature abhorres; nor cannot heartily ſay Amen unto. It would mortifie deareſt luſts which they nouriſh, pull down the pride they live in, break their hard hearts, which are now ſtoney, forgive the wrongs they cannot forget, turn the ſpirit of the world out of their hearts, cauſe them to deny ſelf they ſeek, new mold the inward and the outward man. Common petitioners are falſe-hearted to the ſaving intereſt of their own ſoules, and the honour of God in his grace: The grace they pray for amiſs they miſs; for as in the Poetick Fiction, Ixion had but a cloud for Juno; ſo theſe in their Devout Fiction have what they ſought for, but a ſhadow for grace. The Picture, not the Life of grace will ſerve their turn; and this is ever the juſt plague of theſe phantaſtick Chriſtians, their Religion, and their Felicitie are both a fancy, in the black p. 197diſmal ſhadow of Death: God will put off them, as they put off themſelves, with a ſhadowy grace, and a ſhadowy heaven: And as a painted fire giveth not a ſpark of warmth to a freezing body, ſo painted Devotion, that had the colour, not the fervour of grace, will not give a ſpark of comfort to a cold departing ſoul. If thy conſcience tels thee, Reader, thou art ſuch a one, who haſt palpably abuſed the grace of God, and haſt as often mocked the God of grace, as thou haſt unconſcionably and impudently prayed unto him: Know aſſuredly God will teach the in the other world to diſtinguiſh between prayer for thee ſemblance and the life of grace. This would make thee a glorious convert, a Samuel asked of God; that will neither diſpoſſeſſe Satan, out the world, nor crucifie the old man. Grace where ever received, hath kingly dominion. 'Tis ſad to think how vulgar ſottiſh people who pretend to prayer; when they ſay they would have grace Reign in them, it is but a King of clouts, not a living Authoritative Monarch, furniſhed with the mighty Militia of Heaven, able to throw down ſtouteſt enemies in the ſoul.

SECT. 3.

THey may undoubtedly conclude, they are open and evident 3 They abuſe Gods grace who ſhroud unrighteous courſes under the grace of God.abuſers of Gods grace

3. Who ſhroud unrighteous and oppreſſive courſes under the grace of God. Paul taxed the Corinthians, called to be Saints, and ſanctified in Jeſus Chriſt, at leaſt in Church Judgement ſuch, with the abuſe of their gracious calling, in that they were ſo far from ſuffering, that they defrauded, 1 Cor. 6. 7. Nay you'd wrong and defraud, and that your brethren, ver. 8. So under the colour of the Temple of the Lord, the Temple of the Lord, the figure of Gods grace in Chriſt, Theft, Murder, and Adultery had quiet Patronage. Jer. 7. 4, 9. If the grace of God that brings ſalvation, teacheth to deny worldly luſts, and to live righteouſly. Ordinary injuſtice cannot be the ſpot of Gods children. A pious man may unawares be ſurprized by a temptation to unrighteouſneſs, but to live by, and in the gain of ſecret fraud, or open violence, the bread of wickedneſs, Prov. 4. 17. the penury, the teares, the blood of Orphans and Widdows, the ruins of the unjuſtly deſolate and oppreſſed, is an high inconſiſtencie with p. 198the grace of God. It never made Rapine ſacred, Robbery for Burnt-offering is abominable. The moſt reitterated, ſweet preſumptions of intereſt in grace, will ever laſtingly be confuted by an unjuſt converſation. Injurious dealing is ſo far from being alleviated, that it is aggravated by a profeſſion of …eligion. 'Tis double, three-fold, ten-fold, hundred-fold guilt to make God juſtifie Satan, the ſtreight rule of his Nature, Law, …oſpel, to call the crooked and unequal deſigns and practiſes of men. Darkneſſe it ſelf ſtayes not but vaniſheth before the light, and the unequal dealings of men before the grace of God. Jezabel was too unjuſt, cruel, bloody, to counſel to the Robbery and Murder of Nabaoth; but to make a Faſt the Prologue to, and Sanctuary of a falſe poſſeſſion, and effuſion of blood, was accumulated wickedneſs: The turning of long Prayers into ſtrong Snares, to devoure widdows houſes, was the Phariſees ſin of deeper dye, of greater damnation, Mat. 23. 14. …s on the one hand the righteous Moraliſt will periſh, who doth not influence his ſecond Table obedience by firſt Table piety; ſo on the other hand, the unjuſt worſhipper of God will be condemned, for confuting firſt Table Religion by ſecond Table unrightcouſneſs. God hath not oppoſed godlyneſs to righteouſneſs, nor righteouſneſs to godlyneſs, no good man muſt, nor dares to do. He that here impenitently ſeparates what God hath joyned together will be undone for ever. Vnjuſt poſſeſſors will with cold comfort look upon their fair and rich eſtates, when by undue artifices, unequal methods, the breaches of divine and juſt humane Laws, they are guilty poſſeſſors. The cries of wrongs, decry and out-cry the cryes of Prayers. O let every one among us that lay claim to the Mediator, Spirit, Goſpel, Ordinances, Comforts of Grace, ſeriouſly examine the efficacie and glory of grace, as well downwards, in exerciſe of a juſt conſcience voyd of offence towards men, as upwards in a pious conſcience voyd of offence towards …od. O let every one try the obloquy and infamy of grace, whether diſhoneſt dealing have not opened the mouthes of malicious obſervers, to aſperſe the ſtrictneſs of the firſt Table, and break out thus reproachfully againſt gracious profeſſion. Are there not every where ſuch ſharp taunts in England; Theſe are your Sermon-hunters, theſe are your Devout ones; theſe are your Sabbatarians; againſt Recreations on the p. 100Lords day, very preciſe, arrant Hypocrites; why they will not Swear, but they wil Lye; they are diſhoneſt in their dealings and bargains; they will not pay their debts; they will over reach, they are not ſquare in their walkings; better deal with other men that are not ſo ſtrict in religion as they ſeem to be that now and then ſay by faith and troth, are good merry neighbors,, keep not ſuch adoe about Reading, Hearing, Praying, whining Talking, as they do, as if looſeneſs in the firſt Table helped to ſtrictneſs in the ſecond, or the ſtrict duties of Gods worſhip did give men liberty to deny men their dues. This is the ſad conſequence of the open abuſe of gods grace by oppreſſion and unrighteouſneſs. O unjuſt Reader! if in this Section thou readeſt thy character, fear, tremble, repent, thy wickedneſs is great, thine iniquitie is infinite, and thine inditement is plain againſt thee; thou haſt openly, and fear fully abuſed the grace of God.

SECT. 4.

THey may clearly be convinced, they are evident prophaners 4 They are abuſers of Gods grace who content themſelves with faint deſires.of Gods grace.

4. Who account theſe faint deſires, Lord have mercy upon me, God give me his grace, ſatisfactions for daily ſins. How many thus at once wrong themſelves and the grace of God, thinking ſuch words enough to pacifie the conſcience, and make God amends for all the wrongs done to him. When there is added Drunkenneſs to Thirſt, one act of uncleanneſs to another, oath to oath, wilfull ſins ſtand thick to one another. 'Tis not the bare, vocal, natural force of theſe words, Grace and Mercy, that can allay the Devil, and appeaſe God, but their ſupernatural efficacy. Satan can laugh at words, trembleth onelyonly at power. O the ſad and vaſt numbers of prophane profeſſed Chriſtians among us, who no ſooner utter from prophane ſpirits thoſe ſweet goſpel-words, Grace and Mercy, but all is preſently at peace within them, and as they thinke above too; and now filthy drunken Swine, unclean Goats, and cheating Foxes, the viſible contemners of both Tables, ſleep as ſecurely under the favour and protection of theſe ſweet words, Gods Grace and Mercy, as if they were innocents: Such as theſe ignorant, prophane perſons that never conſidered what is the worth, power, what ſhould be the p. 200renowne of Gods Grace and Mercy, evidently abuſe their precious names to vile things.

SECT. 5.

THey may know they openly injure the grace of God,

5. Who by reſtraints ſometimes laid upon ſin, are licenciouſly 5 They abuſe Gods grace, who by reſtraint at one time take liberty to ſin more freely at another time.bold to ſin the more freely at other times. 'Tis the ſad experience of multitudes who abſtain from ſin not ſtill to abſtain, but to give after the freer reins to luſt; as gluttons faſt for a while that they may devoure the creatures more liberally and largely; thus many for a time faſt, that in the feeding the old man in the next meals they may be gluttons; while Sermon-ſick they forbear acting over the old ſinnes, but when the fits are over, they are at the uſual trade again, like intemperate Seamen, while Sea-ſick abſtain from diſorders, but when at ſhore are at the old drinking and exceſs, while the terrors of God have been on many ſpirits, and have wreſted humble confeſſions, and holy reſolutions, one would think ſome men not onelyonly Agrippa-like, Allmost Chriſtians, Act. 26. 28. but Paul-like, Alltogether Saints; but when the pangs are over, the abſtinence from ſinne is over too: They are like the water, colder after it is heared, colder after Hel-heats have been upon their conſciences: Seven wo…ſe Devils enter into Formal Spirits. They are not a few, who before the Lords Supper, have unbent their bo…es, ſlackned their intentions, and vigorous proſecutions of their ſinful courſes, and put ſtands to their careere Hel-wards; the gaming, drunken, wanton company is left, the oathes and worldlyneſs are for a while ſuppreſſed; the Communicants with bended knees, eyes lifted up, ſad compoſed countenances, reverend geſtures, perſonate an Angelical reſpect; for a ſeaſon the Devils Terms are adjourned, and there is a Vacation for God, and a ſeeming auſtere Diſcipline of Repentance; but as a Traveller leaving his beaſt at the door to ſpeak with his Friend, comes to him again, and is on his old rode, ſo theſe travellers in the broad way to deſtruction, ſeem to leave their ſinne when at the Communion Table, and in their Sabbath worſhip, but come to them again, yea with more confidence gallop on in the Road to everlaſting miſery, becauſe they have made ſome ſeeming profeſſion wherein they p. 201boaſt. Thus becauſe the religiouſly …icked Harlot began with God, and payd her homage in Peace-offerings, might, as ſhee pretended, cum privilegio, with heavens leave …oe the work of Hell. Grace that holds the bridle of reſtraint at one time, would hold it at all times; gives diſpenſation to ſin at no time. Accurſed be that abſtinence from ſin, that doth not diſpoſe ſtill to abſtain, but is an allowance to more exceſſive ryots: If this bee not groſs abuſe of Grace, what is?

SECT. 6.

THey may be aſſured they doe undeniable evident wrong to 6 They abuſe Gods grace who turn it into a ſanctuary for unnatural ſinnes.Gods grace

6. Who turn it into a Sanctuary for unnatural ſins. Such there are, who are ſo far from an obediential compliance …ith the reign of grace, that they groſly deny the demands of nature, and put a clo…k of ſpiritual grace on unnatural ſinnes. If there be but a confident fancy of, and bold challenge to the grace of God, though in the Court of Nature there be a ſufficient …ury to cry guilty, guilty, the grace of the goſpel is pleaded as ſufficient ſecurity and indemnity. Theſe Anomala, errata naturae, Monſters in nature are pictured out in the word of truth. What they know naturally as brute beaſts, voyd of reaſon (yea worſe) in Sordes Eccleſiae. Tertull.thoſe things they corrupt themſelves. Jude Ep. v 10. The ſtains and blots of the Church, and Reproach of grace are diſhonorably peccant againſt the Light and Laws of Nature.

Againſt that great Law of Nature, Summary of Duty commanded by Chriſt, commended by the Imperor Severus, urged in Pagan Writings; Whatſoever ye would that men ſhould do to you, even ſo do ye to them, Matth. 7. 12. What ſad contradiction is there every where, not onelyonly among looſer, but ſtricter Chriſtians? Were there nothing elſe to judge the world but this rule, what infinite numbers of unnatural perſons, arraigned before this …ribunal, would ſoon be ſpeechleſs, ſelf-…ondemned, and juſtly periſh for ever: Pretenders to grace would not be wronged in their eſ…tes, but they will rong; they would not bee defamed, but they will def…me; they would in poverty have relief, but they will not relieve. In many other particulars p. 202is this equitable Lex talionis, requiting rule trampled under feet.

Further, 'tis not more true then ſad, this black brand of a reprobate ſenſe is to be found not in a few, that ſecure themſelves in the Sanctuary of grace, viz. the want of natural affections, Rom. 1. 36. Have we not inſtances of Parents unnatural to children, cruel to their bodies and ſoules, matter not what become of either; Oſtrich Progenitors, forget their natural iſſue, as if they were not theirs, Job 39. 19. nor feed, nor cloath inſide, nor outſide; hardned againſt them, provoke them to wrath, tempt them to undoing courſes, Murderers before the Lord. Are not looſe children Monſters of ingratitude? who ſhould endeavour to requite their dear Parents, a debt can never be payd, a degenerate offspring, forget their Mothers travelling pangs, their yearing bowels, their ſollicitous thoughts, their bitter teares, their wakeful ſpirits, their expence of time, their willing ſlavery to be confined to attendance on, and labours for, a proud, fancy, and ſtubborn brood: Doe they not ſlight their dear, poor, afflicted Fathers, whoſe ſleep hath been broken, purſes emptied, hearts leaping within them to provide for ſuch who are better fed than taught? forgetful Rebels! Will the natural pietie of the young Storks to the old ones, ſhame and doome the unnaturall ſeed of unreturning, yea poſitively defaming, robbing, curſed children, who either without, or under colour of Law, undeo their Parents? Thus alſo, even under Chriſtian profeſſion, and proprietie to Goſpel grace, Brethren are unnaturall to Brethren, Siſters to Siſters, Husbands to Wives, and Wives to Husbands. Moreover, God the Author, Lover, Teacher, and Maintainer of Humane Societie, hath implanted noble principles in the minds of men, to ſodder together the children of men, help one another, be among men Gods to men, and not Wolves to men, and Devils to men, as too many are. Amongſt theſe ſweet civilities and humanities are engraven natural clemency and kindneſſe. Hence Heathens have ſhined in works of Mercy: The Batbarians at Melita were kind to Paul, Act. 28. 2. But, O Prodigies of Chriſtianity! as far different from Jeſus Chriſt in Mercy and Loving kindneſſe, as Darkneſs is is from Light. There are many thouſand ungracious goſpellers (for they are no p. 203better) who as if they were not born of women, nor ever beholding to God, their Parents, nor others for ſweet mercies, ſhew none, yea ſhew cruelty for mercy, as if they had ſuckt the Milk of Tygers, no more moved at the bitter miſeries of others, then if they were ſtones, ſo farre from giving Alms to relieve them, that they have not a ſigh to pitty them. Theſe feed on the pleaſing dreames of intereſt in divine, ſaving mercy, and are unmercifull. If the merciful are bleſſed, and they ſhall have mercy; the mercileſs are curſed, they ſhall have none. He that ſtops his ears at the cry of the poore, ſhall read his ſinne in his Puniſhment, to his ſmart and ſhame, and ſhall cry to God and not be heard.

Adde hereunto another ſort of looſe Chriſtians, are deb…uched in Drunkenneſſe, a deed of darkneſs, prohibited by the light of Nature; who ryot alſo in the day time of Goſpel-profeſſion, yea though this unmanly exceſs, evil at all times, is fitter to be covered by the black Mantle of the night, than to appear before Sun, yet filthy beaſts will reel at noon-day, yea are morning, early ſots; They that be drunken are drunken in the night, 1 Theſ. 5. 7. The Policy, not the Innocencie of Nature. But now men owning the grace of God are not aſhamed to declare their ſhame, betray their nakedneſs, ſpend the precious houres of the day, the creature, their money, as if God made his Sunne, his Earth, his Barley, his Vines, to uſe them all in the ſervice of an Intemperate Luſt. O all you Engliſh Drunkards! goodly Chriſtians forſooth in your own conceits, that think to have a ſhare in Goſpel ſalvation, as well as others, that are ſtrong to drink, like ſtrongly hoop'd Barrels, can hold much drink; yea like the Brewers horſe, can carry your burden from morning till night, doe you think to indemnifie your ſurfeits in cool blood by the grace of God? You need no condemnation from the Tribunal of Grace, from that of Nature you will have a ſufficient avenging ſentence, Heathens, Moral Philoſophy, and Sober Converſation will cry out upon you. If Providence guide your eyes to read your own character, I beſeech you the next meeting you carouſe it, and health it in Flaggons off rong drink, and bottles of wine, ask your ſelves the queſtion, Doth this fordid l…viſhing the goodneſs of God ſuit with B…tiſ…l grace. The ſtile we give God, he is gracious to us, our Prayer for grace (unleſſe as p. 204Atheiſts you have laid by prayer) our time of grace, our Ordinances of grace, our Hopes to be ſaved by grace? You have too long vail'd your unnatural drunkenneſs under grace.

Laſtly; another ſort of Falſe Chriſtians that want not confidence, ſuch as it is, in the grace of God, ſinne againſt the dictare of nature, chaſtity of body and mind. Some make nothing of Fornication, a trick of youth, defended by ſome Libertines, though not to be named among Saints, decried from Reaſons ſchool. Others ſinne againſt Natures dictate, the Marriage-bed undefiled, are as Horſes that neigh after their neighbours wives, Jer. 5. 8. Abimelech would not defile himſelf with Abraham's Wife, Gen. 20. 5, 6. nor Alexander himſelf with the beautifull Wife of Darius: And for ſhame let not Chriſtians to the diſhonour of the Goſpel attempt ſuch wickedneſſe. If the Reader be ſuch an unclean wretch, to forſake the wife of his youth, and forget the Covenant of his God, let him with fear and trembling among other Scriptures read theſe two; Adulterers God will judg. This Reverend Latimer preſented with a Poeſie in a Bible to Henry 8. Adulterers ſhall not inherit the Kingdom of God, 1 Cor. 6. 9, 10. And to theſe adde a third, which though it intend not the impoſſibilitie, yet it doth the rarity, and exceeding great difficulty for Adulterers (and Adultereſſes too) to repent; All that go unto her return not again, neither take they hold of the paths of life, Prov. 3. 19. Others, worſe then Fornicators and Adulterers, are Sodomites. Degenerate Chriſtians are Sodomites and Quis hodle non animadvertit paſſim Sodomaeos & Gomorrhaeos mores? Otho Caſm. Ʋtinam ab horrendo Sodo onae flagitio immunes eſſent, inter Chriſtiae nos eccleſiae proceres, & jummi religi… nis antiſt… zes ha…eri vojunt. Ex. cod.Gomorrheans. Pride, Luxury, Abuſe of the creatures, Contempt of God, Sodoms ſins, Chriſtians ſins; yea ('tis ſad to mention) Sodomy, that abominable, unn…tural ſin, is ſometimes among pretenders to Jeſus Chriſt. It were well (ſaid one) if thoſe that would be accounted among Chriſtians, Church-guides, the greateſt props and pillars of Faith and Religion, were free from Sodoms horrid burning in unnatural luſt. How well at Rome, the great pretended Church-men will quit themſelves from burning in luſt to men, yea to boyes, they ſhall be judged in the other world. How ſad is thy guilt, O England! if to the huge mountain heaps of thine other ſinnes, thy wanton children ſhould write after Sodoms copy. If God and his Angels are witneſſes of ſuch unnatural, ſecret villanies, O then the infinite patience of God, that Sodoms ſins pul not down Sodoms plagues. To conclude, p. 205whatever are the kinds of impure flames of deeper or ſhallower malignity, whoſoever pretends to the grace of Chriſt, whoſe bodies O ignis infernalu, cujus materia gula, cujus flamma ſuperhia, cujus ſcintilla prava colloquia, cujus odor immunditia, cujus finis Gehenna Aug.ſhould be the Temples of the Holy Ghoſt, and let theſe Helliſh fires burn within and without, they are to know, and be aſhamed, they are moſt notorious abuſers of Gods grace, which would teach them to live ſoberly, not incontinently: Let them hearken to that of Auguſtine, wondring at the pernicious wickedneſs of burning luſt, in theſe words, O infernall fire! whoſe fewel is gluttonie, whoſe flame is pride, whoſe ſpark is filthy communication, whoſe ſtink is actual uncleanneſs, whoſe end is hell.

SECT. 7.

THey may conclude themſelves manifeſt depravers of the 7 They abuſe the grace of God, who think it will afford an indulgent protection to vile affections.grace of God,

7. Who think it will afford an indulgent protection to their vile affections. What communion between theſe and the grace of God. The carnal Gentiles abuſed nature to vile affections, Rom. 1. and carnal Chriſtians ſo abuſe grace: mortifying inordinate affections is the work of grace, Col. 3. keeping it alive, and feeding it, ſpeaks wanton indulgence. To particularize in ſome vile affections, wherein looſe Chriſtians diſhonour the grace of God.

1. Vile love, vile ſelf-love that ſhould be ſwallowed up in ſelf-abhorrence, and ever is ſo where grace hath dominion. The love of what the Devils love, of what God abhorrs; the love of diſ-ingenuous, degenerous, baſe courſes, like doggs and ſwine, to wallow in filthineſs, the love of oathes, lies, Rev. 22. 15. filthy lucre, Hoſ. 4. 18. ſtrange women, Prov. 5. 20. intemperate flagons of wine, Hoſ. 3. 1. wandring from the infinite fountain of goodneſſe, Jer. 2. 13. Such things as with infinite abhorrence God turnes his pure eyes from, and for which he wil puniſh the abominable affectioniſts of vile love with everlaſting contempt, and moſt juſtly becauſe their noble affection of love, which ſhould be beſtowed on the higheſt beauty, ſhould cleave to carrion, dunghil luſts, and have the Image of the Devil on it.

2. Viſe hate. Viſe indeed, hating the chiefeſt good, the bleſſed God. Haters of God are put in the black Roll of groſſe p. 206ſinners, Rom. 1. Hating him as hell, as the word bears it. Vile foreign abhorrere ſignificat. Ʋnde ſtyx, palus. inferni ita dicta eſt ab horrore.hate of knowledge, Prov. 1. 29. Instruction, Pſal. 50. 17. Reproof, Prov. 15. 10. The beautifull Image of Chriſt, Gen. 4. 6. Joh. 15. 23. the ſinners own ſoul, Prov. 29. 24. the ſpiritual preſence of God which is heaven upon earth. He that hates his brother is a Murderer. O what ſwarms of Murderous Chriſtians are among us, that carry killing hatred, diſpoſitively killing in their boſoms! Are we not (O the ſad reproach of grace) hatefull, and hating one another? Is not hatred breaking forth (as one complains) by evill tongues, in biting calumny to be found now adaies among Proteſtants. We may be aſhamed that there ſhould Pudeat eſſe apud nos in Coriſti nomen baptizatos, qui odi is inflammati, inimi citias exercent perpetuas.be among us ſuch as ſtain the ſplendour of the Chriſtian name by malice againſt one another. The baptized into the love of Chriſt, and one another, inflamed by mutual hatred, immortalize their enmities, write injuries and revenge as with a pen of a Diamond. Yea, which is ſad, the fellow heirs of glory, the brethren and ſiſters of the ſame heavenly Family, called to, and by the ſame grace, have ſometimes too much of this curſed leaven, the hating of one another, who ſhould in an Orthodox, and good Practical ſenſe be a Family of Love, and have loſt much of the character of Chriſts Diſciples, the loving of one another.

3. Vile Joy, voyd of purity and charity, vilely rejoyceth in iniquitie, ſports in ſin, Prov. 10. 23. Takes pleaſure in unrighteouſneſs. Theſe delight in abomination, Iſa. 66. 3. Is glad at heart when anothers corruption breaks forth: O, ſaid one, I am glad that ſuch a ones ſinne is diſcovered. This gladneſs is madneſs. O wicked mirth, to be glad of that which is the Devils triumph, the Spirits grief, Gods diſhonor, the Goſpels Reproach, the Laws breach, the Sinners guilt, the Soules defilement, and Hels danger. To turn one anothers weakneſs and wickedneſs into merriments, is too common a ſin; a moſt unbecoming Ʋt ſcarabaei alieno ſtercore nutriuntur.ſin to them that have the grace of God, who ſhould uſe it in holy mourning, not carnal mirth, when others ſin. We feaſt not our ſelves like men, like Saints, who like …oads, like worms, feen on Dunhill corruption. We read not that Scripture Saints were guilty of ſuch vile joy, as to ſport either in their own, or others ſins. 'Tis one piece of the looſeneſs of the times, there is too much complacencie, prophane comical triumph in one anothers nakedneſs.

p. 2074. Vile Anger. Unmortifyed, raging, frequent defended wrath reigns among us, is by moſt profeſſed beleevers hurried up and down with wild-fire, thought no ſin, by many a leſs ſinne than it is. How many Bedlam Furioſos, ſet on fire by the fire of Hell, are in ſuch fearfull flames, that ſtanders by have juſt cauſe to ſay, Fire, Fire, Quench, Quench, with the waters of Patience and Meekneſs thoſe dreadfull heats. Yea 'tis the ſhame and blame of perſons in the ſtate of grace, they neither uſe their reaſon, nor their grace, to quench thoſe haſty impure flames, which their own, and others corruptions have kindled: That in their fiery, peeviſh, raſh moods, and helliſh feavouriſh fits, they have groſly abuſed the grace of God. The departing Spirit of grace from them is a ſad teſtimony, the Dove-like Spirit dwels not in a filthy houſe. The calm, delicate, tender Spirit abides not in a Whirlwind, but in a ſedate, quiet, compoſed ſoul. Wrath before, or in Praier, and the Spirit of Praier meet not together. Tempeſtuous minds make ſad work in Praier. 'Tis pittiful ſtuff when they are in an uproar. Ungoverned paſſion grieves and chaſeth away the Spirit of God, that hath ſealed meek, orderly, regenerate ſouls to the day of Redemption.

SECT. 8.

THey cannot ſhift the charge of open abuſe of Gods grace 8 They abuſe Gods grace who oppoſe it to neceſſary civilities.8. Who oppoſe Gods grace to neceſſary civilities. As Chriſt came not to deſtroy, but eſtabliſh the Law, ſo Grace comes not to deſtroy, but eſtabliſh civilitie; it teacheth no man to be Cynick, moroſe, crabbed, auſtere, to humane order, calling, relation, but it ſiveetens thoſe boſoms wherein it dwels; it hath ſuch ſweet, and pure Communion with God, that it knows not how to be ſowre and rugged with men. The gracious perſon may be uncivil; grace never is. It is a great fault and diſhonor to grace, in perſons of grace, that they do not ſtudy and practiſe the Scriptures civil, as wel as religious Precepts and Preſidents. For wan… hereof in ſome perſons religious ſtrictneſs is loathed, Gods imprudent, diſcourteous ſervants are called Cynicks, Clowns, …lo…k-heads, Proud ones, Phariſees, unfit for ſocietie; their holy profeſſion is too ſtrait laced, and ſhrivel'd up, that it is ſo dainty of giving men and women, be they what p. 208they will be, their juſt external reſpects. I confeſſe it is a ſtrong temptation to contemn them that contemn God, not to honour them who diſhonour God, to lay their honour in the duſt, who caſt Gods commands behind their backs. However, God will vindicate his name, and make it glorious, though the ungratefull perſons of civil precedency have made it by their looſe lives odious. Yet ſin in one is no excuſe for ſin in another. He ſinneth that abuſeth his civil honour and en…oyments to ſlight loyal ſubjection to God; and he ſinneth too that denies him his lawfull honour. Satan hath in the poſtolical times, in after Ages of the Church, and in our preſent times too, ſpoted the beauty and weakened the power of ſtrict Practical Religion, made this a caſe of conſcience, whether Beleevers ſhould be under Civil ties to wicked men. He hath tempred ſome, when they ſee their high preferments, as heirs of glory contemplate their high born natu…es, that they are born of God, partakers of a divine reſemblance, to think themſelves too great and too good to be under the obſervance of humane civilities, an un-ſcriptural, unchriſtian irrational, ſeditious, and clowniſh temptation. Whoever they are, really gracious, or in pretence that oppoſe the grace of God to civilities among men, in three things they are groſs abuſers of Grace.

1. In civil poſſeſſions. 'Tis not grace, but ſpiritual Pride, Erro…, Confuſion, Self-love teacheth that Leſſon, that a wicked man hath no right to the Creature; Dominion is not founded on grace, but humane conſitutions and providence, which ſhines on it, and approves it if juſt, decreeth its permiſſion, futuritie, and ordereth it onelyonly if evil, for good and wiſe ends. However be Maſters of Eſtates and Domination never ſo wicked, yet if they have a rightful title and poſſeſſion of either, 'tis a graceleſs principle not to own them Maſters. Though wicked Libertines Jus Evange. lieum, Jas Civile. Dav. in Coloſ.that poſſeſſe and devour the creatures have no Goſpel-right, they have a civil right, though not by the Covenant of grace, yet by the compacts of men; though not in capi…e, in ſpecial Tenure, in Chriſt the …ead, yet in the Common hol… of Providence. When gracious perſons, eſpecially poorer Chriſtians, ſee Rich Gluttons and Drunkards, know they lay on beds of Down, and fare deliciouſly every day, and queſtion themſelves as to their heavenly eſtate, how they can be the great heires of God, who p. 209have neither money in the purſe, nor bread in the Cupboard, look on them with invidious eyes, and fretting hearts, and think themſelves have onelyonly right to the ſweet comforts of diſſolute Maſters; let them know this perſwaſion is not from grace but ſinne. Freat not poor, yet rich Chriſtian, above what the Gold of Ophir, the Indian Mines, Cartloads of Jewels and moſt Precious Stones can make thee, thou art more like Chriſt in Poverty than Riches. What though thou art an hungry ſheep, feeding on bare Commons, and feeſt fat Goats in rich Paſtures, proſperous wicked worldlings, fatted Oxen, it is for an eternal ſlaughter. Wait a while, thou ſhalt be removed to the rich heavenly food above. When the rich at once in ſinne and wealth ſhall be outed of their deliciousdemeans, and be expoſed to eternal hunger.

2. In … ſubjection. 'Tis vanity to thinke Maſterſhip and Grace are equipollent. None but the good muſt be obeyed; Uſpers and Right Owners, Godly, and Vngodly Rulers, in Lawful things muſt be obeyed. Herein the National and Domeſtical Tyrant binds the conſcience, Roman Caeſars in the judgement of Chriſt and the Apoſtle Paul, Mat. 22. 21. Rom. 13. and froward Maſters by the counſel of the Apoſtle Peter, 1 Pet. 2. 18. are to have ſubjection from their inferiours. 'Tis pleaſant to obey the good, 'tis neceſſary to obey the bad, 'tis commendable to obey all. If bare grace be the ground of ſubjection, the world ſhould not ſtand. It would run to Anarchy and Confuſion. For beſides that very few have grace, every fanatick ſpirit can pretend it, Saint onelyonly a party, ungrace the reſt, vote them as wicked, pull them from the Seats of their Principalities, cut throats, rob eſtates, and all under the favour of this unquiet and turbulent Principle. There is no ſubjection to be given to wicked perſons. The Apoſtle taught a better Leſſon that converted Chriſtian ſervants ſhould abide with their idolatrous heatheniſh Maſters, 1 Cor. 7. 20, 21. We read of Saints in Caeſars houſe, Phil. 4. 22. Good Joſeph dwelt with bad Potiphar, Gen. 39. 2. and Jacob with Laban, en. 31. 30. Indeed none ſhould be, none may be ſo good ſervants as the good. This looſe humour was ſtirring and condemned in Calvins time: He wrote againſt this wanton Principle. The ſame Error hath infected our times; inſomuch as ſome ſervants when once turn Quakers, think themſelves free p. 210from ſubjection to their Maſters, pleading that they ought not to yeeld honour to men.

3. In Civil Compellation. We live not among Angels, nor all Saints, but good and bad. The Kingdom of Chriſt is in the Kingdomes of the world. Civil reſpects are due to men as well as religious honours to God. The whole Scripture is Canonical. 'Tis a part of divine inſpiration, wee are commanded as well to be courteous, as to be gracious; civil treatment are not unbeſeeming the ſtricteſt Saints. Men may, yea muſt have their titles according to their different orders, ſtations, conditions in the world. The Appellations of Worſhip, Honour, Lordſhip, Excellency, Highneſſe, Majeſty, are no ſin in themſelves; indeed when they come from the vain mouth, naughty heart, and tend to a bad end, of a looſe ſinner they are ſin to him; and thus as the ploughing of the wicked is ſin, ſo is his c…ment. Becauſe with ſome perſons civill …itles are ſo abominable, though they are not like to read this Page, yet the holy Scriptures will aſſure the ſober Reader, their folly is manifeſt, and noto…ious. Put caſe perſons of honour are wicked, as too many are, who are like to ſmart for it to all Eternity, for ſtaining their o…n honour and Gods too: Yet Paul, a veſſel of honor, without courtſhip, but by the teachings of the Holy Ghoſt, had learned this good manners, to give great, though bad perſons, their civil reſpects: Noble Felix, Act. 24. 3. King Agrippa, Act. 25. 26. I appeal to Caeſar, Act. 25. 11. Pauls perſecutors at. Antioch were yet ſtiled Honourable Women, and chief Men of the city, Act. 13. 50. No unmannerly, railing Quakers in …po…o. lical times. But becauſe in civil, courteous Appellations, it is not more eaſie than common to erre, there is an huge generation of vain complementiſts, whoſe immoderate compellations are the froth of language, the vanitie of minde, the waſte of time, the impertinencie of Chriſtian ſociety, I would willingly caution the gracious perſon, convinced of his duty, he muſt be courteous, and give honour to whom honour is due, to obſerve theſe Rules. Chriſtian, when you give civil honour to others, according to their worldly Qualitie and Precedencie,

1. Do it with Reverence of the Majeſty of God: Perſons of Honour are the Image, the bright Beams of God, the infinite p. 211…ount…in of Honour. 'Tis he hath ſet the children of men in their Titles, Seats, Eſtates of Honour. Neither Affliction nor Promotion comes from the ground. God is the Judge, ſets up whom he pleaſeth, Pſ. 75. 7. As in Wiſdoms left hand are riches and glory, Pro. 3. 16. ſo he diſtributes worldly honours mo…ly to vile men. However they are, civil honour is not vile, though the perſons that have it, be vile, come vilely by it, and uſe it vilely.

2. Give civil honour for conſcience ſake, the ſenſe of duty, God hath commanded it, not ſo much to pleaſe them, as to pleaſe God.

3. When the lip honoureth, let the heart reverence. Wee may neither give men civil worſhip, nor God religious, hypocritically.

4. Laviſh not out too many words nor time in civil courteſies.

5. From a prudent obſervation of Perſons, Time, and Place, mix religious and ſpiritual with civil diſcourſe. To ſpend whole hours, mornings, afternoons, as very many vain, frothy perſons do, in air-beating, ſoul-unbettering, windy courteſies, and merry diſcourſe, without a thought, a word of the Majeſty of God, who as he hath a Book of remembrance to note down the pious words of them that fear him, ſo he regiſters too the numerous ſuperfluous words of them that fear him not, will have a ſad account in the great day.

6. If among your civil treatments, as the Spouſe, let your lips drop like the Honey-comb: when you ſpeak of by a ſecret ejaculation beg a bleſſing on your gracious words, for your own, and the companies advantage.

7. Labour to affect your heart with the good things, that in gravity and wiſdom you deliver.

8. If you ſee civil courteſie ſwalloweth up pietie, your ſelfe and heavenly language be a burden to the company, ſavouring not the things of God, preferring a Romance before a Sermon, vain chaſſie Tales before the precious Truths of God, they had rather be fooliſhly, carnally, conſtantly merry, than really wiſe, goe home, and mourn in ſecret, you have given vain ſpirits their due honours, who denyed God his, they have been all for courteſie, nothing for piety, viſited only one anothers bodies, p. 212not ſoules, ſpent their time and ſtrength in outward, while ſtrangers to inward mirth.

SECT. 9.

THey, without breach of Charity, do groſly wrong the grace 9 They abuſe grace who are eminent worldlings.of God,

9. Who under glorious pretenſions to Saving-grace, are eminent worldings. When Heaven and Earth meet together, then will Heavenly and Earthly minds. Grace, as it is heaven-born, ſo it doth make heavenly. The Mediator of Grace hath taught us, We cannot ſerve God and Mammon. How many go among us in their own thoughts, and in others opinion, for perſons in the ſtate of grace, and yet dextrouſly, deeply, with all the powers of their underſtanding and carnal reaſon, deſign, project for the world, affect it vehemently, purſue it fervently, keep it baſely, part with it ſorrowfully, heap it up covetouſly, deſire it endleſly, admire it, adore it idolatrouſly, are afraid to put too much in Chriſts coffers, the bellyes of the poor. Is this the fruit of grace? Did ever grace come with power, but it did unglue the heart from the world? Is not this Scripture, The love of the world, and the things of the world, and the love of the Father dwell not together? 1 Joh. 2. 15. Will this paſſe for good Divinity? Will either the Scriptures, a Death-bed, or the Laſt Judgement own it? viz. A gracious Mammoniſt, a gracious Worldling, a gracious Hold-faſt, a gracious Hard-heart, a gracious Rebel againſt the Laws of Chriſt, that commands labour for Heaven more than Earth, laying up Treaſure in Heaven more than in Earth, more to be rich in good works, than in wealth, to ſettle the affections on things above, and not on earth: will cordial and practical contradiction to theſe and many ſuch Laws of Chriſt, ſpeak a gracious perſon, the honour of grace, the power of grace, O no, the nullitie of grace, the infamy of grace. Elſe the Apoſtle would not with tears ſpeake of earthly minds as enemies to the Croſs of Chriſt, whoſe end is (a ſad word, a very ſad one) deſtruction. Let the Maſters of great Eſtates conſider it, that had ſuch before the Wars among us, or ſince the Civil, bloody commotions, by providence ſhining on gracious profeſſion, in Court, City, Country, the p. 213Bench, the Pulpit, the Army, who have not walked, but ſuddenly leapt to huge riches, ſome to hundreds, others thouſands by the year. Whoever they are, be they aſſured of it, they groſly abuſe the grace of God, who give ſad proof they are eminent worldlings; I beſeech you all, who are ſo, and ſhall caſt your eyes on theſe lines, ſeriouſly ask your own ſoules, Do you not ſet your hearts on the Mammon of iniquity? Are not your ſtupendious, ſweet poſſeſſions your Idols? Are they not your treaſure? do not your thoughts, eſteems, affections, run out in full ſtream to them? Do not your poor neighbours, in the Countries, places where you live, ſee and bewail it, your bowels move no more to them than rocks? Doe you know when to ſay we have enough, to give largely to Jeſus Chriſt as well as to your families? In theſe years of Judgement when Lo…ſhips, Farms, great Riches have changed Maſters, are there none that ſay, Poor creatures, that think on it with tears? Ah wofull change, our old Maſters fed and cloathed us, but we may ſtarve under our new Poſſeſſors. I dare not charge you all for graceleſſe worldlings, God will, your conſciences one day will charge thoſe that are guilty. I hope there are a few of you, the ſucceſſors as well of others religious Liberalitie, as Patrimony. As for you that are not, you may be aſhamed, by what name ſoever you are called, Presbyterians, Independents, or Anabaptiſts, that are covetouſly ſcraping, ſordidly tenacious, linked, yea chained to your money, fear and tremble in your perilous Proſperities; Dominion and Riches are ſlippery places; you that ſtand in Englands high ground, take heed leſt you fall: Let not your wanton diſſoluteneſſe give you the denomination of Kine; Amos, the plain country Prophet called the great wantons of Iſrael, Kine of Baſhan, Amos 4. 1. for luſty, fat, feeding …ine, for rich Paſtures, Kine of Baſhan, a very fertile mountain. Is this your all to graze, and fill, and luxuriate in the plentiful paſtures of rich eſtates? Are you, Jeſurun-like, waxen fat, better fed than taught, kicking againſt your ſoveraign maintainer, lightly eſteeming and forgetful of the God of your ſalvation, be ſure of it, the jealous God can ſoon pull you down from your Principalities, and cauſe your abuſed Riches to take wings and fly to other owners. God is no reſpecter of perſons, what is ſinne in one he counts not innocence in another. As the Wiſdom, p. 214ſo the Juſtice that is from above is without partiality. God hath made many perſons of ſublime Honours, and great Eſtates his angry rods to chaſtize others ſins. Succeſſors in ſinnes have reaſon to fear, they ſhall be fellows in puniſhments. White providence hath lifted you up, O tremble, leſt black providence pull you down. Do you abuſe divine Protections, Exaltations, vaſt proviſions for your ſelves and families to Pride, Luxury, Coverouſneſſe, Impiety, Vnrighteouſneſie? Are you wanton Libertines in opinion and Practiſe, doe you fear black reckoning dayes are coming upon you, leſt you that have abuſed Providences, and the grace of God, drink the dregs of the cup of Trembling? So I leave you, and paſſe to another Generation of men, perſons of Honour and huge Eſtates, that look upon themſelves as the ſuffering party, egregious abuſers alſo of the grace of God in eminent worldlyneſs. We have in this Nation a vaſt number of great ones, who have, and ought to have the civil titles of Worſhip and Honour, that own Baptiſmal grace, enjoy and uſe time and means of grace, and hope to be ſaved by grace as well as others, that give tokens of eminent earthlymindedneſſe. They keep not houſes in their reſpective Country-Lordſhips, get into Cities, and Townes Corporate, and either there they liberally riot in their Families, Game, Feaſt, Drink away that Eſtate, their poor, naked, hungry neighbours want; or elſe, if Parſimonious, lay up every year vaſt ſummes, for greedy Purchaſes, and ſpend little or nothing in works of Mercy. Though I kno…v not the dimenſions of your yearly layings up, yet it is twenty to one I may ſpeak that which your conſciences know to be true as to the ſecret methods and waies of your worldly increaſe. One, it may be, at the years end hath layd up an hundred pound, another two, another five, another a thouſand pound, another two, another more. And wherefore this Bank, I beſeech you? hath the Lord Jeſus for Religious uſes, acts of Pietie, and Mercy, the Tenth part, the Twentieth part, the Fortieth part, the Hundreth part? Have you honoured God with your ſubſtance, your annual increaſe? hath he had in nothing, or next to nothing, a thin inconſiderable charity, a real-gratitude from you, and will you appear good Stewards in the Accounting day? When you ſhall be asked what you have done with Gods Money and Land, and all the Items you will p. 215bring in, will be Items of Pride, Luxury, coſtly fancies, Coverouſneſs, &c. Will he be put off with ſuch returnes? Learne Wiſdom, and holy Policie againſt the great day, O all you thriving old and new Gentry, rich thriving Merchants and Tradeſmen, wealthy Lawyers and Pulpit men; and for the time to come abhorre the baſeneſs of ſelf-hatred, which it may be you count ſelf-love: To greaten your Families, and undoe your ſelves, to make rich heirs and diſ-inherit your ſelves, to expoſe your ſelves to ete…nal penury, that your ſucceſſors may live in luxury. 'Tis without peradventure, The grace of God that brings ſalvation teacheth to deny worldly luſts, Tit. 2. 11. You have been bad Scholars in Chriſts School, that fulfill them. O doe no more in an hot, greedy chaſe hunt after the Profits and Pleaſures of this world. Hearken to the words of one, who hath ſpoken the true experience of preſent worldlings. Is it not a crime, that many now adaies who profeſſe the name of Chriſt, glue their hearts to the Mammon of Iniqurtie, and the Treaſures of Wickedneſſe? 'Tis a very baſe thing that Chriſtians ſhould enſlave bodies and ſoules to the getting, keeping, increaſing of treacherous, perilous, and uncertaine riches, and are ſo captivated by them, that they cannot ſerve the living God. Take Auguſtines judgement of this vaine Saeculi hujus fallax ſuavit…, perpetuus timor, infructuoſus labor, periculoſa ſublimitas. Auguſt.world; The ſweetneſſe of this world is deceitfull, feare perpetuall, labour unprofitable, height perillous. Why doe you ſet your hearts on vanitie and vexations, Eccleſ. 1. 14. Broken Ciſterns, Jer. 2. Lying vanities? Jonah 2. 8. Shadows, Pſal. 102. 11. Non-entitres, that which is not. Be aſhamed, O Chriſtian Goſpellers! that ſtand on the worlds higher ground, have beſt wages, and yet doe your great Maſter leaſt ſervice, to give up the ſtrength of your ſoules, your time, your eſtates, in the bruitiſh ſervice of worldly and carnal pleaſures, contemning in mean time the ſweet peace and joy of the Holy Ghoſt. Such of you as ſerve pleaſures, Tit. 2. 3. Live in them, 1 Tim. 5. 6. are voluptuous wantons, as if you came into the world to bee as the Leviathan to take your Paſtime onelyonly to ſport and feaſt your ſoules in your ſenſualities. Seneca had a farre braver ſpirit than you have; Hee thought it was true pleaſure to contemne pleaſures, and is it your heaven to enjoy them? p. 216you live not like men: The delights of reaſon far excels thoſe of ſenſe: You live not like Saints: The delights of Grace tranſcend them both. O come and ſee, come and taſte, feed on the Marrow and Fatneſs, the luſcious, ſweet ſoul proviſions of Gods Houſe, and the Heavenly dainties of grace, will ſoon make you diſ-relliſh the perilous unſatisfying delights of this life.

SECT. 10.

THey may, with little ſtudy, run and read their groſs abuſe 10. They abuſe grace who are ſenſleſs, ſtupid, lethargick Libertines.of Gods grace.

10. Who are ſenſeleſs, ſtupid, Lethargick Libertines: Are theſe the Darlings of Grace, the Favorites of Heaven, who in a dead, curſed inſenſibility, blunt the goads of Conſcience, are ſtrangers to the fear of God, are deaf to the Canon ſhot, the dreadful volleys of the Laws curſes, who ſtartle not when they hear Boanerges Pulpit Sons of Thunder, but ſlight pious admonitions, and grievous comminations, as if they were vain Bugbears to fright children, Fantaſtical, Poetick Hyperbolies, that Pro inanibus terriculamentis & hyperbolis habent.have taken the Devils Opium, and are caſt in a dead ſleep? National Judgements, Perſonal Afflictions do not awaken them: Satan rocks them aſleep with his ſweet Lullabies, of promiſing life, intereſt in Chriſt, and the hopes of Heaven: And are you indeed the perſons of Grace? 'Tis ſtrange you ſhould be, 'tis impoſſible: Grace is a living Creature, a new C…eature, a delicate Creature, a tender Creature, quick and ſenſ…ble, feels the leaſt grievance, the leaſt ſin. Alas for you, ſtupid Libertines! The Devil may lay upon you ſin upon ſin, mountain upon mountain, and yet you feel not, you complain not, you mourn not, you weep not, you weep not, you cry not with ſtrong cries and tears to Heaven to be diſ-burthened: I have this ſad tidings to bring you, your Lethargy will, in ſpight of your hearts, be cured: But when? I fear, O I fear, never till you are in Hell flames, there will be no ſleeping fits there: O you ſenſeleſs ones of the love or fear of God! Bleſſings or Curſings, Promiſes or Threatnings, you cannot ſleep in an uneaſie, tormenting, eternal Bed of Tribulation; you will have none to make your Bed eaſie, no Julips, no Cordials, to ſuccor your fainting hearts in your hot ſcorching fits. Will you not believe? O that you would believe! your p. 217fellow graceleſs, ſenſeleſs, wantons in Hell, would tell you, could they ſpeak with you, after ſcores of years ſleep in ſin, they are now with a vengeance awakned out of their dead ſleep: …happy were that voice of the Son of God, that would do the kindneſs to thee, ſlumbring drouſie Reader, as to bid thee, and make thee to awake! O awake, awake to repentance, and gracious Goſpel indulgency, leſt thou awake to eternal vengeance! O ſhake off that curſed unbelief that makes thee an Atheiſt, a mock-god, a diſſolute debauched wanton! Hell is no Fable, Scripture threatnings are no vain …ancies: God hath ſworn in his wrath, a graceleſs, impenitent contemner of his angry words, ſhal never enter into his reſ…: If thou beeſt ſuch a one, he hath ſaid it, and his Almighty avenging Arm will make good his word, ſuch a wicked Wretch as thou art, that forgetteſt God and thine own duty, ſhall be caſt into hell, Pſal. 9. 17. O folly! O madneſs! O ſadneſs! Preſumption of Goſpel-grace is made a pillow for looſe ſinners to ſleep quietly on: It will not always be thus, God will change thy ſoft, downy, Goſpel-pillow, for an hard, thorny, legal one. Viſions of wrath, as well as mercy, are for an appointed time; they will ſpeak, and not tarry. O Devil-ridden ſecure ones! hearken to that of Chryſoſtome; he calls ſecure ſinners, The Devils Horſes: He is a fierce, cruel Rider, he ſpares Diaboli equos Chryſoſt.no fleſh, he ſpares no ſouls he backs: He hath ridden thouſands off their legs, off their ſpirits, off their ſtrength, off their lives, off their pleaſures, off their eaſe, off their hopes: The rider and the horſes, both will be for ever caſt into the fiery Lake, and never come out again. O wretched, wanton, ſecure Libertines! you would be ſecure, and you ſhall be ſecure; you would not have your curſed peace diſturbed, and it ſhall not be diſturbed; you would be perſwaded you are under the wing of ſaving grace, though in the broad road to deſtruction, and you ſhall be perſwaded: God chooſeth your deluſions, Iſa. 66. 4. your own election will prove your deſtruction. O Judgement of Judgements! Carnal ſecurity, thou doeſt pave the way to eternal Judgements: See, O ſee your ſad reſemblance! Siſera ſlept in Jaels Tent, ſhe wooed him, Turn in my Lord, turn in to me, and fear not,; ſhe went ſoftly to him, and her nail and hammer ſmote his ſoul into the other world, Judg. 4. 18, 21. ſo looſe Libertines ſleep in the Tent of preſumption: Carnal ſecurity woes them, Turn in p. 218ſoul, turn in, fear not, the iſſue is, it ſoftly and cruelly ſmites ſleeping ſouls into the other world. Sampſon ſlept on Delilahs lap, and loſt his locks and his ſtrength: Libertines ſleep in the lap of ſecurity, and looſe their hopes of Heaven. Eutychus ſlept, while Paul was Preaching, and fell down dead, Acts 20. 9. Carnal Goſpellers ſleep, while they enjoy the means of grace, and fall dead into the bottomleſs Pit. Crafty Ulyſſes gave Polyphemus a ſleeping draught, and when he was aſleep, he run an hot Iron into his eye. The Devil, the crafty Ulyſles of Hell, he gives ſecure ſinners a ſleeping Potion, and when they are faſt, he blindes them, and ſhoots his deadly, fiery ſhot at them. Carnal ſecurity, under preſumptions of Grace, is both a ſin and plague, Gods Judgement, the Devils Triumph, Souls ruine.

SECT. 11.

THey are apparently groſs Prophaners of the Grace of 11. They abuſe Gods grace, who are guilty of wrong to the creatures.God.

11. And laſtly, Who are guilty of a wrong uſe of the Creatures; God made them, that his grace, by the profeſſors of, and pretenders to it, ſhould be exalted in the uſe of it.

Four things demonſtrate that it is not ſo.

1. When they are uſed ungraciouſly: This is a perverting of the intention of Creation: Every Creature of God is good, which God hath created to be received, with Thankſgiving of them that believe, and to be ſanctified with Prayer, 1 Tim. 4. 3, 4, 5. A ſtrong Implication, that every one that uſeth the Creature aright, muſt firſt be gracious, and then uſe it graciouſly. Three graces are here ſet down; The grace of Prayer in Invocation, for Gods not onelyonly natural, but ſpiritual bleſſing on the Creature. The grace of thankſgiving, in returning to God the praiſe of Lip, Heart, and Life, for his good Creatures: And the grace of Faith, in uſing them in and for Chriſt, in the ſtrength Reveren…ia hoſpitis qui praeſens eſt, & nos alit perpetuo, retinet in officio & diſciplina ſancta. Marlorat.of Chriſt, to his praiſe.

Adde to theſe the grace of holy Fear, not to offend the Author of Creature-goodneſs: For as the Feaſtmakers eye is on his gueſts, to ſee their behavior; ſo the great Houſe-Keeper of the World, that feeds and cloathes millions every day, is ſtrictly obſervant who uſeth his goodneſs, according to the rules of holy p. 219Temperance, contributes to right Creature-uſe, in guarding the ſenſitive appetite, that it doth not clog the immortal ſpirit with burthenſome ſurfeits of any kinde: When the Creatures are not thus graciouſly uſed, it is a wrong to grace, whoſe office, honor and power, is to regulate their uſe.

2. When they are uſed to a ſinful end, either to the ſatiſfaction of Luſts, or hinderance of Gods ſervice.

1. To the ſatisfaction of Luſt, the Iſraelites abuſe, They asked Petulantiſſimis homin̄um concupiſcenti is ſatisfacit aliquando Deus ex ira. Ameſ. in Pſal.meat for their luſt, Pſal. 78. 18. not for their convenient uſe, but for the ſatisfaction of their corrupt luſt, which God granted in wrath, as they deſired in ſin, Pſal. 78. 29. Much of the Creatures is deſired to conſume upon Luſts, Jam. 4. 3. Drunkenneſs, Gluttony, Pride, Voluptuouſneſs, Ambition, Do…ination: Sad will be the account of vaſt expences of the Creatures, ſacrificed in and upon the ſervice of Luſt, againſt which uſurpation, the voices of Reaſon, Grace, and the Creatures, will give ſevere teſtimony.

2. To the ſinful end of hindring Gods ſervice: we ſhould uſe the Creatures onelyonly to fit and whet our attendances on God; but when they prove Obſtructions (as moſtly they doe) take off our leiſure and pleaſure to doe his will, we wrong God and our own ſouls: Chriſt told the buſie man, who excuſed his following of Chriſt (one would think a tolerable excuſe) by going home to bid his friends farewel, that his civil courteſie, at that time, did unfit him for the Kingdom of God, Luke 9. 61. yea, concluded that the civil burial of the dead, in oppoſition to religious ſervice, argued a ſoul dead in ſin. And ſo the Field, the yoak of Oxen, the married Wife, are ſet down as Remora's and Impediments to come and feed upon Chriſts Goſpel-feaſts, Matt. 22. 4. and thoſe that flow in Creature-comforts, ſay, Depart from us, we deſire not the knowledge of thy ways, Job 21. 14. Why doth Chriſt ſay, Wo to you that are full, Luke 6. 25. but to threaten at once reſt in Creature-fulneſs is a temptation to forget God and duty? The poor in the world, rich in faith, Jam. 2. 5. receive the Goſpel, Luke 7. 22. Have any of the Rulers believed on him, Joh. 7. 48. 'Tis true, there is not an abſolute inconſiſtency of grace with Riches and Greatneſs: Rich Abraham, as well as poor p. 220Lazarus, are in Heaven. But ordinarily the Creatures are uſed to a ſinful end, to eſtrange and arm the heart with weapons of Rebellion againſt God, which ſhould be inducements of obedience.

3. When they are uſed onelyonly to a periſhing end, a Belly that ſhall be deſtroyed, a fine back that ſhall be uncloathed, and lay in the chamber of death, rottenneſs and ſilence, a mortal body, Belluinus veſcendimos. Mar lorat.a poſterity that muſt die. When rational Creatures, uſe the creatures unreaſonably, onelyonly like bruit Beaſts to ſatisfie ſenſualities, that muſt give up the ghoſt with the Senſualiſts expiring breath; when they have not an eternal end in their eye, to uſe money, meat, drink, health, ſtrength, life, to fit for eternity; when men do not make them friends of the Mammon of unrighteouſneſs, Luke 16. 9. and though they cannot at once ſerve God and Mammon, yet do not ſo manage Creature uſe, as to make Mammon ſerve God, they are exceedingly unſerviceable, and injurious to the grace of God.

4. When they are not uſed to Gods ends: They are four.

1. Stronger engagement unto God: The pious intention of Jacob, if he might have the mercy of Divine protection, convenient His verbis ſe obſtrinxit Jacob, Calv.food and raiment, he promiſed, The Lord ſhould be his God: Theſe were the holy Patriarchs binding words, Gen. 28. 30, 31. As courteſies binde to men, ſo creature-mercies binde pious men to God: When the ſweet ſilken cords of mercies do not binde the heart to God, grace is diſhonored; when it is common diſ-ingenuity to break the bonds of kindneſs, to deſpiſe the riches of creature-goodneſs, this is a ſignal, evident ingratitude to the God of grace.

2. End of Gods Creature-mercies is faithful and chearful ſervice, Deut. 28. 47. But when it is uſual, and ſad practice, as Iſrael ſerved not God in a good and fat Land, Neh. 9. 35. ſo the unworthy Profeſſors of Goſpel-grace, and the Chriſtian name, do not conclude a neceſſary, joyous, and rational ſervice, from the free and plentiful allowances of ſweet Creatures, do not ſeriouſly ponder with themſelves; Why have I hundreds, and thouſands by the year? Why have I food convenient, and competent allowance between envy and pitty? Why have I any p. 221Houſe to dwell in, any food and raiment? Why have I had ſweet repoſe this night, when others in waking tortures count the tedious hours? Why have I health? Am I ſtrong? Doe I live? Have I ſo good a Maſter? Is it that I ſhould be a looſe, wanton ſervant, and do him no work? What bluſhing will ſit on the face, trembling on the limbs, horror on the hearts of pretenders to Gods grace, in the accounting day, when large Creature-allowances, ſhall in all their ſad inventories, be proved to be wreſted from the imployments of Gods reaſonable ſervice.

3. End of Gods Creature-mercies, is the exaltation and commendation of his loving kindneſs. Davids gracious ſpirit, verſed in the high praiſes of God, did ordinarily take the elevation of Gods goodneſs and kindneſs from Creature-mercies, and ſpent Pſalms in Doxologies, ſeeing the glory of God in the glaſs of the Creatures ſhining before his ſpirit, and in and in high ſtrains of praiſe, exalted the great and glorious name of God, made the Creatures Trumpets to ſound his praiſe, and an occaſion of high thoughts of God. Indeed he that is thankful to God for his unſpeakable gift of Jeſus Chriſt, cannot, but having the beſt Goſpel-tenure of common mercies, holding them in capite, praiſe God for every periſhing mercy, as a token of ſpecial everlaſting love, and an earneſt penny of eternal mercies. His bread to him is Covenant-bread, his Apparel Covenant-apparel, his Money Covenant-money, yea, his Afflictions Covenantafflictions; whether he have much or little, its all to him the diſpenſation of choice kindneſs, and the allotted ſufficiency of infinite Wiſdom and Love, to bear his charges in the narrow road to life, until he come to his Fathers Houſe and eternal Inberitance: But now to rob God of this glorious end, the exaltation of his love, or to reſent no love but of Creature-mercies, and to proſtitute that to ſelf-love and carnal ſenſualities; How below is this to the honor of man, the glory of God, and the power of Grace?

4. End of Gods Creature-mercies, in ſpiritualizing the Creatures: Turning Earth into Heaven, making viſible created Excellencies, Ladders to climb up to the inviſible God: The pious practice of our Lord Jeſus, in his holy, heavenly travels, to lead the underſtandings of men, by the light and hand of p. 222Creatures, to the apprehenſions of heavenly and immaterial things, by a Well of water ſtill ſpringing up, ſignifying the eternal Spring of the Spirit of grace in regenerate ſouls; what by fleſhly relations, leading us to believe the high account he hath of ſpiritual kindred; by ſeed loſt in evil ground, fruitful in good, inſtructing us in the word, loſt to moſt hearers, ſucceſful in a few good and honeſt hearts; by all his Parables, elegantly picturing out the Orient Beauties and Glories of his Kingdom of grace and glory, and the ugly face of ſin. Holy Bradford was happy this way, who made Creature-mercies his advantage ground to ſee into Goſpel-glories: When putting on Apparel, his thoughts were, O Chriſt cloath me with thine own ſelf, that I catch not the cold of this World! When the cloathes were put off, he thought of death, he ſhould be uncloathed of Fleſh, and of the Reſurrection to put it on again, as his cloathes were put on in the morning: When the day-light appeared, he minded Chriſt the light, that knows no Night nor Evening, but is always as bright Mid-day: His Journying taught him to think this life a Pilgrimage, the way is dangerous, that there is need of Chriſt the Guide in the high way to glory. How injurious are we to Gods end of his Creatures, unto our own rational faculties, and to the ingenuities that grace would put upon us, if we gain not affective and active Meditations, by what daily comes into the doors of our ſenſes? If ſo great be the ſweetneſs and glory of Gods out-houſe, the viſible World, what tranſcendencies of delight and honor are the happy reſerves, in the inviſible ſtate and place of heavenly glory in the next life? It is an ungracious frame of ſpirit that is confined to the things below: They are ſtrangers and enemies to their own happineſs, that could take up with a viſible Eternity of poor ſublunary things, and cannot abide the thoughts of death, the deſtruction of their earthly Gods.

Thus Reader, in the forementioned eleven Sections, maiſt thou try and take a meaſure of thy looſe heart and life, if in impartial Judgement thou canſt, and wilt be ſo faithful to the Truth and thine own ſoul, as to believe thy guilt of manifeſt and groſs abuſes of Gods grace, confeſs it to God, deeply lay it to heart, repent of it, leſt it prove thy ruine.