The Abuse of Gods Grace, Chapter 11

The Abuse of Gods Grace · Chapter 11

p. 223CHAP. XI. Containing a ſecond Branch of Examination, how we may know the ſecret, cloſe, and more refined Abuſes of Gods Grace.

HAving enquired into the more viſible and notorious affronts of Gods grace: My next labor ſhall be rifling boſom-work, to go into the inward Rooms of the heart, and there to finde out the inward Libertine, that dares impurely and immodeſtly to licentiate before the Lord: This ſearching, inward, filthy cells of darkneſs, by the bright Candle of the word of Truth, as it is always unpleaſant to a cloſe Hypocrite, all whoſe Religion is a conſtant jugling with God and men, ſo to ſoundeſt upright hearts it is very deſirable. If the ſecret, rotten, double-hearted Profeſſor, ſhall read the following Conceptions, without a bluſh, fear and trembling, laying a better foundation for his propriety to Chriſt, aſſurance of Grace, and the hope of Heaven, then cheating appearances; If he have ſcarce patience and heart, to try himſelf by enſuing diſcoveries, yea though he read them, will wickedly deny the ſigns of cloſe diſhonors to Gods grace are not in him, he may ſhift of Paper Arraignments, he ſhall not the unboſoming Judgement of the great day, when his Sheeps skin ſhall be pluckt off, the inſide ſhall be turned outwards, and the cloſe Hypocrite ſhall appear a wicked, impenitent abuſer of Gods grace. Indeed, I have little hope to do good to the habitual Jugle… in the things of God, who hath made a play of his Religion, a… never been in good earneſt: My hope is a Bleſſing from Heaven may ſecond Convictions in the ſound heart ſearching Reader, who is ever moſt charitable to others, but moſt jealous off, and ſervere againſt his own heart: for thy ſake, O ſelf-baſing, abhorring mourner in Zion! I have endeavored to lay down the Tranſcript, the Counterpane of thy wretched heart: I know thou …ilt ſay the next Pages are thine own experience, look over, weep over, pray, ſtrive againſt the p. 224ungrateful, unkinde wrongs to thy gracious God, thy dear Redeemer, the Spirit of Grace gracious motions, thy principle of grace: I know, by the help of grace, thou wilt lay to heart and repent of the ſecret Injuries of grace, where the prophane hypocritical world ſcarce ſee any ſin, or if ſo, very ſlightly think of it, and have no care and conſcience to reform: Weigh and ponder then the evidences of cloſe and leſs diſcerned abuſe of Gods grace, as laid down in the ſubſequent method.

SECT. 1.

1. EVidence of cloſe Abuſe of Gods grace, is a ſinful cloſe of ſpiritual Injoyments: By theſe I mean, all the Ordinances of grace, whoſe ends and fruits are ſpiritual, where ſucceſful; alſo the gifts of Grace, Knowledge, Judgement, Invention, Memory, Utterance in Divine things. Adde hereunto the ſanctifying graces of the Spirit, the ſ…eet motions of the Holy Ghoſt, the joys of the Spirit in the light of Gods countenance, in the Faith of Attonement by Chriſts blood, in the ſight of ſincerity, victory over Luſts, &c. Theſe are all ſpiritual injoyments: Now when the cloſe of theſe is ſinful, there is a ſecret abuſe of grace.

It is ſinful in five things.

1. In ſelf-advancement: Gods free grace is either wronged by his Servants, as a Benefactor, by a boaſting Beggar, he is well fed, fat and fine, and while he ſhould lift up the bounty of the giver, he is glorying in himſelf as a receiver: So when the giver of grace in his heavenly Alms ſhould be magnified, how often do the beſt of men advance themſelves? The richeſt Saints in Earth and Heaven are but veſſels of mercy, Rom. 9. 22. Utenſils, Inſtruments God is pleaſed to uſe: No thank to the tool, but to the hand if it work: No houſe builds it ſelf. When we ſee a comely building, we praiſe the Art of the Builder. The action of the Inſtrument is reduced to the eſſicient: Aſhur forgat himſelf and God, when he looked not on God, but himſelf. Boaſting in an Inſtrument, is as if the Saw ſhould magnifie it ſelf, it cut well; and the Ax ſhould magnifie it ſelf, it hewed well, Iſa. 10. 15. If the Workman holds his hands, the Tools do nothing. Believers are the ſpirits Inſtruments, God works p. 225in and by them, and they diſhonor the grace of God, by tranſferring the work to themſelves, ſaying, I prayed, I preached, I wept, I gave alms, I rejoyced in God, I did this and that good. As lofty Nebuchadnezzar lookt onelyonly on his great boaſting, This I did, this was my doing: Is not this Babel that I have built for the glory of my Majeſty? So I have done this and that, is the Poiſon that mars all; the breathing of Satan turn'd angel of light, the high abuſe of Gods grace. …h Chriſtian, be humbled for it, Diabolus laudat, qua ſe perſpicit ſuperari virtutem, injicit cordi jactantiam, &c. Fulgent. ad Probam ep. 3.and correct it, by the Glaſs of Pauls ſelf-abaſing, Grace and Chriſt-advancing: I labored more than the other Apoſtles, yet not I, but the Grace of God, 1 Cor. 15. 10. I live, yet not I, but Ch…iſt lives in me, Gal. 2. 20.

2. In dulling the edge of holy zeal: This is the ſad and frequent lacquey of ſpiritual injoyments: We converſe with them to a blunting and dulling of our ſpirits: They ſhould be as whetſtones to ſet a keener ſharpneſs on our hearts, but they are as ſtones to the Sithes, that gap and blunt them. It is rare to meet with the fellows of a precious Miniſter, of whom it was ſaid, That he got, but loſt no heavenly heat and vigor by holy duties, the more in it, the more furniſhed with heavenly power, love, delight, and warmth in renewed exerciſe. There was renewed influence of the ſpirit of grace, the picture of the ſpiritual injoyments of the next life: The Apoſtles rule is, It is good to be always zealous in a good thing, Gal. 4. 18. Not in fits, and pangs of holineſs, but always: …he Ceremonial Fire was always to burn on the altar: They are the choiceſt happy Chriſtians, in whoſe hearts the heavenly fire of zeal is ſtill burning. It is our wantonneſs we keep not cloſe with God, but after heats, we cool our hearts in the worlds cold Air, and are ſo benummed in our earthly affections and imployments, as if we had never been by Heavens fire: The counſel to wanton Sardis, is good to us, Be watchful, and ſtrengthen the things that remain that are ready to die, Rev. 3. 2.

3. In ſlacking diligence: How are we too often in Heavens way, like Jading Steeds, who though well, yea high fed in the Inne, yet go lazily, and worſe than before: God hath given Heavenly Travellers ſweet and full Baits, how is his goodneſs diſhonored, when after Taſtes how gracious he is, we p. 226yield rather to ſpiritual ſlumbers, then hold on our way? How Nou vis proficere? vis ergo deficere. Ibi proficere, ubi & curreredeſinis. Bernard.do thoſe wanton Laborers diſparage a good meal, that ſlack their diligence, play, but work not? When our induſtry in the Lords work abates, it is good to put theſe ſpurs in our dull ſpirits. O thou wicked and ſlothful ſervant! the ſad charge of the laſt Judgment, Matth. 25. 26. The diligent hand makes rich: Be not ſlothful in buſineſs, but fervent in ſpirit, ſerving the Lord, Rom. 12. 11. Shew the ſame diligence unto the full aſſurance of hope, unto Not foreign, but foreign. Chryſ.the end, Heb. 6. 11. Abounding in the work of the Lord, as knowing pious labours ſhall not be in vain in the Lord, 1 Cor. 15. 58. Work out your own ſalvation, Phil. 2. 12. make tho…ow work of it.

4. In carnal ſecurity: Even ſound hearts, after they apprehend the ſweet taſtes of Gods love, and the bitterneſs of death is paſt, are too apt to think their mountain ſtrong, ſing a falſe Requiem to their ſpirits, as if they were out of the dangers of Deſinunt eſſe perditi, cum deſtiterint eſſe ſ…curi, Salv.ruine, committing from their looſe unregenerate part in them, the ſins, againſt which God threatens Hell, upon the aſſurance they are heirs of Heaven, thinking themſelves ſecure, are not ſafe: Whereas the way of life, is the way of holy Jealouſie, not ſecurity: It is not the leaſt of Satans wiles to ſuffer himſelf to be overcome, that he may overcome. As conquering Soldiers, yet unſuſpicious of dangers, are taken Priſoners by a routed Cum certamini manifeſto cedit, ad hoc ſe vi…tum demonſtrat, ut vincat, ad hoc fugam ſimulat, ut perſequentem occidat, Ful. gent. ad Prob. Ep. 3.Army; ſo unjealous Chriſtian Victors, by laying by their Watch and Alarms of holy fear, are ſuddenly ſurprized: 'Tis an imprudent concluſion, becauſe the Bird hath eſcaped the Fo…vler, therefore he ſhall ever be out of the danger of the Net and Gun-ſhot. The heart is deceitful: We are ſtill in the Enemies Co…ntrey: Chriſts Garriſons have falſe friends in them, will open the Gates to the deſtroyer, and while every ſoul hath Judas's in it, to kiſs, and kill, and betray the grace of God into the hands of enemies, there is urgent need of a conſtant watch. Fear was the Apoſtles watch-word to the priviledged Gentiles, leſt they that ſtand by Grace, ſhould fall by ſecurity, Rom. 11. 20. Happy is he that feareth always, Prov. 28. 14. We abuſe ſpiritual injoyments, when we ſuſpect no loſs: Greateſt Beauties, Riches and Honors, call for moſt waking eyes, and ſtricteſt guard: When Chriſt had ſweet tidings from Heaven, he p. 227was Gods beloved Son, Matth, 3. ver. laſt: he was forthwith ſet upon by the Devil, Matth. 4. 1. If the envious, vigilant Tempter, ſeeth our private Prayers and tears of Joys, hears our joyous triumphs of Gods kindneſs in Chriſt; malicing ſuch hated glory, he will preſently lay traps to damp our joyes, defile our ſpirits, wound our conſciences, and bring us to the very Suburbs of Hell: Ye are partakers of Chriſt, ſaid Paul of the Chriſtian Hebrews, if you hold faſt the beginning of your confidence, ſtedfaſt unto the end, Heb. 3. 14. 'Tis not enough, in firſt converſion, to hold the precious Jewel Jeſus Chriſt in the hand of Faith, but there muſt be a conſtant hold-faſt. Is he who is among Thieves careful to hold faſt the Pearl in his hand, and fearful to let it goe? So it ſhould be with every prudent Chriſtian, he ſhould fear his own lazineſſe, cowardize & weakneſſe, ſhould looſe his riches: 'Tis the Apoſtles counſel to his Hebrews, uſeful to all that think they ſtand, and a ſoveraign preſervative againſt ſecurity: Let us fear, leſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it, Heb. 4. 1.

5. By dallying with Temptations, we pray we may not enter into temptation: Gods grace is our deliverance: Corruption caſts us into the fire, the hand of mercy plucks us out. But how often do Gods fooliſh, fearleſs children, like ours, after we have been burnt and cured, we adventurouſly play with the ſame fire that ſcorched us, and renew our pains and cries. 'Tis not an experimentally true ſpirituall Proverb, That all Gods burnt children always hate the fire: Even after David had ſweet viſits and walks with God, and the refreſhing joyes of his ſalvation, he wantonly dallyed with temptations fire in the roof of his houſe, defiled his ſoul with forbidden luſt of ſtrange beauty, and Body too, and loſt ſpiritual, for carnal delight; the joy of his ſalvation, for the pleaſure of ſin: Grace doth not perfectly crucifie the old Man; while Luſt is an in-dweller, it will be an inticer: We may as well play with fire near Gun-powder, as play with Temptations near Luſt: 'Tis no ſafe dancing near Pits brinks, taking fire into our boſoms, welcoming temptations into our hearts: The old man is too willing and too preſſing to tempt us out of heavens way; we need no world nor devil to drive us: p. 228'Tis good counſel, and ſingular indemnity to our ſoules, if practiſed; Abſtain from all appearance of evil, 1 Thef. 5. 22. Hate the garment ſpotted by the fleſh.

SECT. 2.

2. EVidence of cloſe abuſe of Gods grace is Irreverence of 2 An Evidence of abuſe of abuſe of grace is irreverence of Gods Majeſty.Gods Majeſty. The beſt are too apt to wrong their nearneſſe to God, by forgetting their diſtance. God is ſo his childrens Father, as that he is their King. Though the name Father ſpeaks boldneſs, yet the name King ſpeaks greater reverence. Irreverent are ſaucy children, more bold than welcome. I am a great King, ſaith God, Mal. 1. 14. His name is great: Mal. 1. 11. and reverend, Pſal. 111. 9. We need grace to ſerve God with reverence and godly fear, becauſe he is a conſuming fire, Heb. 12. 28, 29. It is a wrong to grace when we do it not. Is it the ſtate of earthly gods to keep their diſtance with them on whom they ſhine the brighteſt beams of their royal favours? and ſhall we think the infinite, great, and bleſſed God, before whom the Kings of the Earth are as Graſhoppers, Worms, Nothing, leſs than Nothing, will not have the rails and vails of holy reverence, the humble tokens of diſtance? The Apoſtate Angels at once loſt their good manners, and their happineſs, they kept not within their limited ſtation. Should the ſtanding Angels looſe their Reverence, they ſhould loſe their Glory. It is the …lae volantes, celeritatem & promptitudinē ſignificant. Faciem tegentes, indicant Angeli Majeſtatem Dei ferre nequeunt. Pedes tegentts, quod tenues divini splendoris radiolos in Angelis perspicere non poſſumus. Calv. in Iſa. 6.Isa 6Goſpel Prophets Hieroglyphick. The holy, heavenly, Angelical Hoaſt are Birds of Paradiſe, and have ſix Wings; two to cover their faces, two their feet, two to fly with, are ſaid to have flying wings, to reſemble their quick and nimble obedience; facecovering wings, to ſhadow out their reverence, as not daring to pry into, nor bear Gods infinite glory; are ſaid to have feetcovering wings, to teach our diſtance from the Angels, who are too weak to behold their finite little rayes of glory, much leſſe that infinite bright Sun of the divine Eſſence. This Leſſon the Prophet teacheth us, thoſe ſpotleſſe Spirits that ſee the bleſſed face of God to their everlaſting happineſſe, are ever full of a Reverential awe of Gods Majeſty. But how unſuitable are the heirs of ſalvation to their heavenly guard? Angels are reverent, Saints are unmannerly: Theſe are wanton, thoſe dare not bee p. 229ſo. Believers, ſtudy your hearts, geſtures, words, converſations, that they all may be Holineſſe to the Lord? Is he ſanctified in you when you draw nigh him? Levit. 10. 3. When you are before him, as in no minute, no place, no darkneſs, no ſolitarineſs, you are out of his flaming eyes, piercing views; your inſides and external deportments are layd in his unerring ballance. He tryes you every moment, Job 7. 18. What mean your uncomely ſpirits, your external indecencies? your ſlight ſervices? Would your governour like ſuch carriages you preſent to, and abuſe your gracious God with? As Ahaſuerus ſaid to Haman, Will he force the Queen before me? Eſth. 7. 8. So lay it to heart, will you abuſe grace before God? It was a God-wearing ſin, evil men did evil…, and yet thought they were good in Gods ſight, Mal. 2. 17. What a God-affronting ſinne is it, to thinke becauſe Free-grace hath made you good and accepted in Gods ſight, therefore you may abuſe it to irreverence in his preſence. I know your hearts, if ſound, abhorre this doctrinal inference, from ſo glorious a principle; but doth not the frame of your ſpirits, words of your mouthes, looſe carriage prove, you dare be irreverently and abuſively bold with your Fathers kindneſſe? Who that ſeeth a grown Son come to years of underſtanding, knowing his duty to walk mannerly, yet ſtanding with his Hat on, playing ill feats before, yea with his Fathers face, ſlighting his commands, but will ſay there is a wanton unmannerly boy? It is no calumny to ſay ſo of many of Gods unmannerly children, their unbecoming Irreverencies are their heavenly Fathers reproach. A Reverent Chriſtian that hath the mighty awe of God upon his ſpirit, in all times, places, companies, providences, temptations, is a Phenix, an Angel among Profeſſors. Happy, holy, harmleſs, preſerved are they that maintain the reverent awe of God upon their ſpirits.

SECT. 3.

3. EVidence of cloſe abuſe of Gods grace is Forgetfulneſs of God. The Houſe of Iſrael perverted their way and forgot 3 Forgetfulneſs is an evidence of abuſe of grace.the Lord their God, Jer. 3. 22. Jeſurun waxed fat and kicked Of the rock that begat thee, thou art unmindfull, and haſt forgotten God that formed thee, Deut. 32. 15, 18. Too often the anſwers p. 230of Gods kindneſſe are like the chief Butlers of Joſeph… The holy man gave a comfortable interpretation of the Butlers Drem, Pharaohs reſtorement of him to his office, with this rational caution, but think of me when it ſhall be well with thee: Yet did not the chief Butler remember Joſeph but forgat him, Gen. 40. 13, 14, 23. Thus the Holy God ſpeaks comfort to many a gracious ſoul in the deeps of trouble, with thoſe equal motions upon their ſpirits, that they would think upon this name and not return again to folly, yet in ſundry duties they doe not remember God, but forget him. They know not their own hearts that in the truſt and boaſt of their own ſufficiencies, promiſe God if he will reveal his love in his Son to them, they will be exact walle…s; but many of his looſe children, after they have ſeen his face, have oppoſed his will and anſwered the Kiſſes of his love by unkind Rebellions. Gods Iſrael of the ſpirit have need of the ſame cautions the Iſrael of the fleſh had. When the Lord thy God ſhall give thee for his promiſe ſake, Cities, Houſes, Wells, Vineyards, and Olive-trees, when thou ſhalt have eaten and be full, then beware leſt thou forget the Lord thy God, Deut. 6. 10, 11, 12. So Beleever when the Lord thy God for his covenant ſake ſhall priviledge thee in the heavenly bleſſings of Reconciliation, Juſtification, Adoption, the Joy of Atonement, and the ſweet ſight of thy name written in heaven, when thou ſhalt eat, and be full of the heavenly feaſt of fat things, beware leſt thou forget the Lord thy God. 'Tis no ſeldom indignitie put upon the grace of God, to forget him in Temptations, Vocations, Relations, Conditions in the world. We charge upon our ſervants ſuch and ſuch duties, call them to account; our pleaſure is neglected: The excuſe is, we were forgotten, doth not this ſpeak a looſe careleſs Spirit? Surely the Lords ſervants forgetfulneſſe of their charge argues their wantonneſs. A ſerious, faithful, conſidering ſpirit would remember—Chriſtian, charge home the baſeneſſe and unfaithfulneſs of thy ſpirit with ſharp reproof. Ah fooliſh heart and unwiſe, How have I requited the Lords grace? I forget not vanitie, but how have I forgotten the great concernments of Eternity? A Bride will not forget her Ornaments, the Worldling his Market, and Teeming ſummes. Pleaſure-hunters forget not their delights, nor the children of Revenge their opportunities of doing miſchief. How haſt thou p. 231forgotten the Lord, his bleſſings on thee, his cautions to thee, his motions in thee, his hoped glory laid up for thee, his everlaſting love, deſigning diſtinguiſhing mercies unto thee? How haſt thou forgotten the Lord in numberleſs ſins? Should he caſt thee out of his mind thou hadſt been caſt into Hell long before this. O let the thoughts of thy dear Lord be precious to thee. Love quickens memory; let him be the dearly beloved of thy ſoul, as thou art of his, and thy memory will be the faithful treaſury of his glory and thy duty.

SECT. 4.

4. EVidence of cloſe Abuſe of Gods grace is ſecret acting of Heart-ſinnes. Cloſe pollutions in the beſt hearts deny and 4 Secret acting of heartſins is an evidence of abuſe of grace.oppoſe the ſavoury power of grace. Scripture Records are ſad experiences of a world of filth, gathered together in the heart, like an heap of duſt, a load of dung. There is heart iniquitie that marrs Prayer, Pſal. 66. 18. There are cloſe heart Idols, Ezek. 14. 3. which have too much account and adoration. The heart in the time and place of ſolemn, divine ſervice goeth after covetouſneſſe, Ezek. 33. 31. is the work-houſe where the practiſes of it are daily exerciſed, 2 Pet. 2. 14. The heart is of a groſſe brawny conſtitution, Matth. 13. 15. inſenſible of fleſhly or ſpirituall motions. It is whoriſh corporally ſometimes; often ſpiritually, had rather lye in an earthy, yea ſometimes an helliſh than heavenly bed of Loves. 'Tis often the complaint of ſerious, gracious ſpirits, when their lips are pure, their hearts are unclean; when their language is heavenly, their ſpirits are earthly. Aliud corde prementes, aliud ore promentes.O the ſighs, the tears, that are the iſſues of ſpiritual obſerving eyes, when they turn inwards, and behold defiling Pride, Paſſions, Dumb ſins, Abominable impurities; yea, which aggravates inward wickedneſs in pious ſoules, even in cleanſing times and means, Hearing, Praying, Humbling houres; ſo that were hearts tranſparent, and their hideous filthineſs expoſed to Feneſtrata p… ctora.common view, the Readers of boſom wickedneſſe would ſay, Religious minds were not Gods Temples, but the Devils Synagogues, not the ſweet Repoſitaries of the Holy Spirit, but the Augaean Stables of the unclean. How filthy is the ſcent of holy mens impure ſoules, to their heavenly acute ſmell. They are p. 232weary of their lives, in their right ſenſe, when they ſee ſuch cloſe wickedneſſe to wrong the Grace of God, but that there is … diſcerning eye, and loathing ſpirit of this filthy ſink of ſin, all wer… naught, and all profeſſion a deluſion. O Chriſtian! wouldſt thou load thine heart with the ſight and ſenſe of thoſe ugly helliſh characters, thy ſpirituall Lyncaean eyes behold? ſee the vileneſſe of it in a parable. A King intirely affectionate to his Subjects, his favourites eſpecially, would be honoured every where, but eſpecially in his Court: what affronts do his ennobled and promocreatures put upon him, who although they do not make him vile in the ſtreets, yet before his face pollute his chamber with mire and dirt, yea ſpit in his face? The King of Glory loving to all, deſerves every ones higheſt reſpects, his favourites eſpecially, though the world wallowing in wickedneſſe abuſe him, he ſhould not be wronged where he keepes his Court, what affronts do his ennobled new creatures do to him, who though they do not make him vile in the open ſtreets of publick ſcandall, yet they pollute the heart his chamber, with the mire and Tri…linium Dei.dirt of filthy ſins, yea ſpit on the fair face of his Grace, by ſecret preſumptions. O infinite mercy, compaſſion, and condeſcenſion, that the great God jealous of the State and Glory of his Majeſty, ſeeing his Manſion houſe ſo abuſed, will yet vouchſafe to call it his, and to dwell in it.

SECT. V.

5. EVidence of cloſe Abuſe of Gods Grace, is adventuring 5 Adventuring on leſſer ſins is an abuſe of Grace.on leſſer ſins, Grace is that Wiſdome that is from above without partiality, in its Heavenly Executions, will ſpare no ſins, fat and lean muſt all be a Sacrifice to its ſword; great and ſmall like all the Egyptians in the Sea muſt periſh: it hath no reſe…ves of cruell pitty, ſayes of all ſins as Jehu of all the Worſhippers of Baal, Let none of them live, 2 King. 10. 20. Hypocriſy ſpeaks like that hypocrite Saul, ſpare ſome, O Chriſtian! tis thy wanton indulgence when thou ſpareſt any: little it may be doeſt thou thinke, when the flattering old man ſayes ſpare this and this ſin, it is as if he ſhould ſay, damn thou ſoul, p. 233little ſins like little poyſon, being of a killing nature as well as greater: that of Chryſoſtome, is true experience, He that a little is carried away by his carnall Luſt, will be a greater Revolter: his Qui parum cupiditate abreptus diſceſſerit multum etiam procedens abſcedit: Quamobrem cave, parum hoc non eſt parum, ſed fere totum, Chryſoſtom.Counſell is ſafe, wherefore, ſayes he, take heed, this little is not little, it is almoſt all. Sins motion is down hill motion, like the ſtone when it begins a little to fall, it ſtill falls, he that goeth one mile with his Luſt and the Devill, will go two, ten, twenty, knowes not when to ſtop, a little allowed weakneſſe ſoon growes to allowed wickedneſſe, what enemies are we to Grace and our own Soules, when in the juſt day of its vengeance we will ſecure little ſins? ſay we not as Lot of Zoar, is it not a little one, and my Soule ſhall live? Gen. 19. 20. This ſin is a little one a Saints infirmity, my Soule ſhall live, how do we practically indent with God, that his gracious Pattents ſhould be ſecurities for little ſins? Well, were it if theſe had not too liberall allowances, protections, and Reſpect, When I bow, ſaid Naaman, in the Carnis noſtra ſecuritas, infirmitatem, primam ad pecca: tum viā ſacit, postea obdurat animam prava voluntate.houſe of Rimmon, in this thing the Lord pardon thy Servant, 2 King. 5. 18. So when we yeild ſubjection to little ſins, in theſe things there is ſcarce doubt, the Lord will pardon his ſervants, when we protect the leaſt ſins, how do we forget that command Caſt away all your tranſgreſſions, Ezeck. 18. 31. And what in us layes caſt our ſelves out of mercies Protection? Repentance muſt be as univerſall as Remiſſion, that Grace that pardons, purgeth all ſin, though all ſins are not equall, yet all are mortall in their nature, a little ſin as well as a little needle ſticking in the heatt, is deadly vain thoughts, idle words, deadneſſe of heart, formality in duties, fooliſh jeſting, petty oathes, with many ſuch ſins of courſe, though little ſins in common repute by many Minima vocat ex ſenſu hominim: nihil minutum de quo praecipere dignatus eſt, coeleſtis Legiſlator. Marl, in loc.thought no ſins, yet like little Toads and ſerpents ſpit poyſon on the Soule, we read indeed of leaſt Commandements, Matth. 5. 19. But it is in mens opinions, not their own nature: No command is little, that hath the ſtamp of the great Law-givers authority, what ſacrilidge is it to ſlight the precepts of the great God as little? The ſpiritual wiſdome from above, lookes upon every command and ſin as great, doing no little miſchiefe againſt the ſoveraignty and purity of no little God, deſerving no little Hell, the loſſe of no little Heaven. Servants are not their own, may not preſume in little offences, like and diſlike, pick, and chuſe, obey, and rebel as they pleaſe, but obey in all things p. 234Col. 3. 22. Elſe they do not their Maſters wil but their owne: Inſolentiſſimus abuſus, quod placet aſſumere, quod diſplicet repudiare. Salv. de Gub. Dei, lib. 2.What we account a moſt inſolent abuſe and badge of pride in our ſervants, is in Gods, they wrong his Soveraignty, when they are faſt and looſe, wil do and not do, and are not through paced in …epentance and Obedience: It ſpeakes our ſoundneſs in the cauſe of God, in our faithfulneſſe to the crown of Chriſt, if we daſh in peeces the Babyloniſh brats, the little Theeves of Latrunculos, primorum motuum. Pariſ.ſins firſt motions, the petty traytors of Inſurrection, as …ell as the ſignall Rebels: happy are they that in the high improvements of, and honourable reſpects to Gods grace, dare not adventure on the leſt ſins, A little Leaven will leaven the whole lump, a little ſin without great mercy, will ruine the whole man.

SECT. 6.

EVidence of cloſe Abuſe of Gods Grace, is diſcontent at 6. Abuſe of Gods grace appeares in diſcontent at Gods gracious corrections.Gods gracious corrections: his frowns on his children are his favours, his rods love tokens, Heb. 12. 6. His family diſcipline, hath not only good inſtructions, and liberall maintenance, but wholeſome chaſtiſements, he is his childrens Father and Phyſitian, as wiſe to know, ſo able and willing to cure their diſeaſes, their ſins are ill humours, affliction Phyſick, themſelves patients. But alas, ho… under the diſcipline of correction are the Lords people like delicate wantons, that will not take from, but give their Phyſitian directions, this Phyſick is not right, that were better; any Affliction, any Potion rather than this, as if God knew not better our diſeaſe, the way of cure, and our ſtrength better then our ſelves, we are no ſit chooſers of our rods, the croſs we would exchange for might be ten times heavier: when we repine at the wiſe allotments of our heavenly phyſitian, make faces, and ſpit at his wayes of healing, we diſcover our folly and wantonneſſe: that Looſeneſſe that contracts Diſeaſes, will not bear the method and ſmart of cure: this is the holy and humble ſubmiſſion of Grace, Lord give power to beare, and bleſſing to ſanctifie the Croſſe, and keep me under it while thou pleaſeſt. Shall good children pay …everence to their chaſtiſing parents, and not Gods children to him correcting? Heb. 12. 9. chuſing our trouble, fretting under Gods preſent hand, as imprudent or injurious, deſpiſing his corrections, declares us p. 235have wanton kicking ſpirits, we never ſweetly, humbly, and quietly bear the healthful indignation of the Almighty, till we by Faith give him the glory of the gracious wiſdom and ſoveraignty of his corrections, then be the tryal never ſo fierie, the ſoul will ſay, I ſhall come forth as tried Gold.

SECT. 7.

7. EVidence of cloſe Abuſe of Gods grace, is daring to doe 7 The daring to do that when the rod is off, which one would not when the rod is on, is a ſign of the abuſe of grace.that when the Rod of God is off, which would not be done when it is on. In affliction there is powring out of prayers, Iſa. 26. 16. Hanging down the head, and heavyneſs of heart for ſin, ſenſe of civil reverence of God, a ſtop to carnal delights, good words of Holyneſſe, promiſes of better Obedience, reforming appearances, Saint-like deportments: But it is frequent injury to the gracious chaſtiſements of God, that their Phyſick hath rather been a skinning over, than a cure of diſeaſes. As unſound Recoveries break forth into old ſores, and worſe relapſes, ſo the univerſall work of Correction betraies it ſelf either into a neglect of Prayer, or a Praying formalitie, carnal Merriments, Remorſleſneſſe of Spirit, impudent Irreverence, Breach of Vows, looſe Converſation, theſe are great enemies to ſtrictneſſe. There are not a few that have exceedingly ſhamed Gods School of Correction, like ſome unbettered children under the Rod, who acknowledge their ſin, kneel down and cry pardon, and mingle the ſenſe of their folly and ſmart with teares, promiſe they will never doe ſo again, fear and tremble at the next blowes, are very humble and ſhew much good manners; but when the ſmart is off, the old ſaucineſs, ſtubborneſs, and diſorders return. How hath that righteouſneſſe that hath light impreſſion in the mind by affliction, like the print of the Rod in the fleſh, ſoon worn out? This Inſinceritie is deſervedly deplorable of all them that know their own hearts, and finde theſe true charges flying in their faces. Such as theſe that in and out of Affliction are ſo unlike themſelves, betray they are not ſound in heart by their unſteadineſs in Gods Covenant, Pſal. 78. 37. Hath God in mercy not chaſtned us ſore, nor delivered us up to death and hell to cure, not to kill us? How diſhonorable is it to the ſparing, chaſtiſing grace of God, and perilous to our own p. 236ſouls, when the holy manners we ſeemed to learn, under the Rod are loſt, when it is taken off?

SECT. 8.

8. EVidence of cloſe Abuſe of Gods grace is ſhameleſneſs before 8 Shameleſneſs before the Lord for acknowledged ſins is an evidence of the abuſe of grace.the Lord for acknowledged ſinners. If grace bee not ſo ſtrong as to reſiſt ſin, it is ſo ſound and ingenuous as to bluſh at it. The Moral bluſh at uncivil, and unvirtuous baſeneſs, ſpeak a good moral heart. And the ſpiritual bluſh at ungoſpel, unchriſtian vileneſſe, ſpeaks a good, gracious heart: O my God I am aſhamed and bluſh to lift up my face to thee my God, Ezra 9. 6. Yee gracious Romans are now aſhamed of your fruitleſs ſinns, Rom. 6. 21. Mary Magdalen an infamous ſinner, but famous Saint, look'd on her ſinnes with tears and ſhame, and in token of her bluſhing conſcience, ſtood behind Chriſt as aſhamed, her once impure eyes ſhould behold his ſacred face, Luke 7. 38. Were they aſhamed, ſaid God of the impudent Jews? Jer. 6. 15. They could not bluſh, they wanted the colour of grace. What diſgrace is it to the grace of God, that perſons in grace, weak ones, God knowes, are convinced of their ſinfull, fooliſh, frothy, idle, yea ſometimes eminently wicked language, of venomous Serpents, lurking under the hidden leaves of filthy conſciences, of ugly monſters harboured in their boſomes, proud, vain-glorious, envious, malicious, adulterous, unrighteous, oppreſſive, Atheiſtical, prophane, abominable thoughts, every day flying up and down in their ſouls, like birds in the air, and that this filthy, helliſh vermin crawling up and down the precious ſoul, ſhould poſſeſſe it with little or no ſhame in Gods preſence. Here is an affront indeed to Gods grace; no wonder if the ſenſe hereof beget this terrible Queſtion in careleſſe, and too too ſhameleſſe Profeſſors, Can I poſſibly have grace with ſuch an heart? Ah miſerable wretch, I fear I have none; I ſee my ſoul like a veſſel wherein there is no pleaſure, a ſtinking ſepulcher, like a miry ſink, and though I know it, I cannot be aſhamed before the Lord. Ah, to be ſinfull and ſhameleſs too, that is double miſery. Ah Chriſtian, labour with thine heart to powre out thy ſinnes with the ſenſe of holy ſhame before the Lord. The Sacrament of Circumciſſion taught the Leſſon of p. 237holy ſhame. It cut off the foreskin of the fleſh, uncovered Pars illa corporis quae circumcinditur, habet quendem ſimilitudinem cordis, & eſt pudenda ob hanc cauſam Deus nuderi eam juſſit, ut nos admoneret, ne involutum … pectus haberemus, id eſt ne quod pudendum facinus, intra conſcientiae ſecreta velemus. Lactant. lib. 4. c. 17.the ſhameful part, to teach, as Lactantius thought, That the foreskin of the fleſh, the inward ſhame of corruption ſhould be uncovered before the Lord. Ah Chriſtians, never leave upbraiding and rubbing your ſhameleſs hearts till you made them bluſh: Reaſon away the whoores forehead from your conſciences thus; What I think, I ſhould bluſh to ſay and doe, before a child, before a godly, before a wicked man: What do I make of God, the great God, the bleſſed God, the infinitely pure, and holy God, the obſerving God, the remembring God, the avenging God, the judging God? Shall I ſet up a child above God, a Saint above God, a Son of Belial above God? Shall I runne the hazard to hear of all my cloſet, ſoul-wickedneſſe again before Angels and men? Can I endure the bluſh of the great day, and the everlaſting contempt of unrepented impudence? Will not mine ears tingle to hear this dreadful charge? …oe this is the man that ſometimes had a golden tongue, and a dirty one at other times, that bleſſed God, and curſed with the ſame mouth: Lo this is the man that had an heavenly tongue, and an helliſh heart, no Temple for my Holyneſs, but a ſtable of filthy luſts; that ſpa… on my face while he ſought my face; that came for mercy for his ſinnes, not againſt his ſins; that either thought me a ſenſleſſe ſtock, I diſcerned not his ſhameleſneſſe, or thought me a ſpirit, a living, eternal ſpirit, but an impure one like himſelf, or a weak one that could not revenge my diſhonours, or an unjuſt one, that would not make my threatnings good. Such thoughts as theſe, if we have any ſenſe of a Divinitie, any love to our own ſoules, may make us aſhamed for ſecret ſins. As the Lord ſaid to Moſes of Miriam, if her Father had ſpit on her face ſhould ſhe not be aſhamed? Numb. 12. 14. So Chriſtian I ſay to thee, if thine impure Luſts do ſpit on the face of Gods grace, and his goſpel, and vent their poyſon upon thine own ſoul, ſhouldſt thou not be aſhamed? Set the Apoſtles words home: It is a ſhame to ſpeak of thoſe things which are done in ſecret, Eph. 5. 12. When thou reflecteſt on the horrid wickedneſſe that lyes covered under the black Mantle of thy ſoules ſecrecie, O then think it is a ſhame to think of them, and yet thou muſt think of them and be aſhamed. Never leave ſhaming thy ſoul, till holy ſhame for ſecret ſin committed, prevent p. 238and fortifie the ſoul againſt commiſſion. Shame keeps us from doing many things in the ſtreet, in the Market; let ſhame keep thee from thouſands of inward ſinnes, that ſhameleſneſſe hath brought forth and nouriſhed.

SECT. 9.

9. EVidence of cloſe Abuſe of Gods grace is inſenſibleneſſe of 9 Inſenſibleneſs of others miſeries is an evidence of abuſe of grace.others miſery. Grace is life, and life is ſenſible, and ſenſe apprehends its dolorous objects. Grace hath bowels of compaſſion: The gracious muſt put them on, Col. 3. 12. It is a wonder to conſider how boldly, that is called grace that hath no tender bowels. 'Tis ſelfiſh wantonneſſe that feels no miſeries but at home. They were Zions wantons that lived at eaſe, and wallowed in ſenſual pleaſures, that were not grieved at the afflictions of Joſeph. When men either do, or may, and will not acquaint themſelves with the miſeries of others ſinnes and ſorrows, and feel them no more than a ſtone doth the wounds cries and pangs of a dying man, care not though others ſink or ſwim, may evils keep diſtance from themſelves; Call ye this grace? Doth the God of grace, the God of pitty and compaſſions caſt off his miſerable people with ſuch ſenſleſsneſs? Is not he (to ſpeak after Onera proximi levemus, ac portemus, ne gravemus.the manner of men) afflicted in their affliction? Iſa. 63. 9. Is it his command, weep with them that weep? Rom. 15. 15. Is it not the Law of Chriſt, Bear ye one anothers burdens? Galat. 6. 2. increaſe not one anothers load? Was it the practiſe of Chriſt, who when he ſaw Many and her kindred weeping for dead Lazarus, wept alſo, not onelyonly to ſhew his Humanity, but a Preſident of his holy Sympathy? Joh. 11. 33, Was it Pauls practiſe, Who is weak, and I am not weak? who offended, and I burn not? 2 Cor. 11. 29. What mean ye to weep, and break my heart? Acts 21. 13. Implying his Converts tears would draw his. Doth the life of Nature abhorre ſenſleſsneſſe of miſery? Is one living members pain anothers torture? If the foot be prickt, the tongue cryes out. Did you ever hear ſuch a ſtupidity and monſtrous carriage in the body Natural? When the feet are tormented with the Gout, the brains for pain are exceedingly afflictive, doth the tongue uſually rejoyce and ſport, and the countenance laugh? This monſter of uncompaſſionateneſſe and ſtrangeneſſe to bowels p. 239of Mercy is too common among Chriſtians. How little doe profeſſed Chriſtians mourn and weep under the burden of others ſinnes, Wants of grace, abſence of Chriſt, the fiery darts of Satan, the wounds of corruption, the penury of creature comforts, the ſickneſſes and diſeaſes, vexations, impriſonments, croſſes in relations, loads of afflictions they labour under? Little or no feeling of others evils, is a ſad ſign of little or no grace. It hath grieved my heart, at what mine eyes have ſeen, what mine eares have heard, that my wretched heart hath no more grieved. The God of pitty make us more pittifull: Want of compaſſion is a great blemiſh to Chriſtian profeſſion, and Diſparagement to Gods grace.

SECT. 10.

10. EVidence of cloſe abuſe of Gods grace, is un-improvement 10 Un improvement of grace received is an evidence of abuſe of grace.of grace received. Grace is a living new creature, and life hath growth. A painted child groweth not, but a living doth. A painted chriſtian groweth not, a living doth. The Imaginary Birth of the Spirit is like the Still-born in nature. There are the delineaments and proportions of a child in face, hands, &c. but no life of a child, and ſo no growth. Where there are the profeſſions and convictions of a Sain… only, not the life of a Saint, there is no growth. How doſt thou wrong the ſtock God hath put into thine hand, when not improved? Thy little increaſe, I will not ſay ſpeaks thee no Chriſtian, it doth a Dwarf in Chriſtianity. There is ſome great fault in nature, that living Dwarfs grow not: Surely there is ſome great fault in profeſſion, that Chriſtian Dwarfs grow not as others do; Gods Talents are not to be hidden in a Napkin: He looks to Dominus ſuae pecuniae quaerit uſuram, ut intelligamus, dominum donrrā ſuorum exercitationem poſtulare, & bonarum actionum tributum ex iis exigere. Ambr.receive his own with Vſury, Luke 19. 20. It was the fault God charged upon Sardis, The practiſe and profeſſion of godlyneſſe in ſundry of her members was ready to die, Rev. 3. 2. A Chriſtian is a Tradeſman, his dealing lies in heavenly commodities. God intruſts ſome with a large ſtock of Knowledge, and Memory, heavenly Inſtructions of the Word, and Motions of the Spirit, Viſions of his Love. Where he gives, he expects much, and takes it ill, his rich Merchants in a fair eſtate ſhould trifle an… peddle, and bring him in a ſmaller Revenue of glory, than p. 240meanly gifted, but more faithfull Truſtees of his Goodneſſe. Cum augentur dona, rationes etiam creſcunt donorum. Greg. Mag.Will not Merchants blame their Factors, if neglecting their gaining opportunities, their Eſtate increaſe not? How may the Lord blame the profeſſed Factors for his name in the world, if they prove negligent in heavenly proficiencies?

SECT. 11.

11. 11 Pride and deſire of preheminence is an evidence of the abuſe of grace.EVidence of cloſe abuſe of Gods grace, is Pride, and deſire of Preheminence. Outward and inward Riches both puff up. Charge the rich of the world they be not high minded, 1 Tim. 6. 19. Be not high minded, Rom. 11. 20. It is the Apoſtles Dehortation and Caution of the Gentiles excelling the Jews in means of grace. It was the Corinthians carnal wantonneſs, their parts were abuſed to puffing up and vain-glory, 1 Cor. 4. 6. 7. The Apoſtle reproved their windy puffing humour, 1 Cor. 5. 2. Precedencie in gifts puffed up one againſt another. Graviſſima ironia. Dickſ.This vanity of ſwelling preheminence the Apoſtle derided: Ye are full and reign as Kings, 1 Cor. 4. 8. Your common Indowments have made you happy. How poyſonous is our nature, that envenoms the beſt things? How doth it turn ſhining Excellencies in gifts and graces into prevailing Temptations, to ſciſme and contempt of inferiour endowments, yea to darken the glory of God in a leſſer Starre, becauſe a greater out-ſhines it? It is the miſchief of ſpiritual Pride, it either over-magnifies, or vilifies Gods gifts. It idolizeth one, and debaſeth another, is an unjuſt Judge of Gods gifts. It ſaith one Chriſtian hath more than he hath, another leſſe than he hath. Yea this evil comes of it, that the beſtower of different gifts and graces is abuſed; Whoſo mocketh the poor reproacheth his Maker, Prov. 17. 5. He that reproacheth the poor Chriſtian in gifts and graces, reproacheth his maker, ſuch a one he is a poor Preacher, (though an holy ſound one) will you hear him? ſuch a one prayes poorly, hath poor lean braines, a ſilly ſoul (though a precious Saint) and ſo is ſlighted, a no body, a common Abuſe of God and grace, and gracious ſpirits, diſcovered by high-flown Chriſtians, whoſe fancy runs before their judgement. The abaſing of ſome of lo…er ſtature than others, is an Interpretative abuſe of God. The Lord rejoyceth in all his works, Pſal. 104. 31. They are all in wiſdom, p. 231Pſal. 9. 1. He ſeeth they are very good, as they come out of his pure creating hands, Gen. 1. 31. And he hath a ſweet delightful complacencie in them all. But curſed ſpiritual Pride is all for ſuperlatives and ſingularities, rejoyceth and triumphs in the Arrogantia honoris pediſſequa. Salvian.chiefeſt works of the Spirit. Take heed, if when God honoureth thee above others, Pride turn not his glory into ſhame. Arrogance, ſaith one, is the Lacquey of Honour, but Humility the Preſervative. Haſt thou Eminence, ſuſpect and tremble at Self-conceit. In opere miſericordiae facit cordis ſuperbiam pullulare. Fulgent. ad Probam. Ep. 3.Satan knoweth how to make Pride of heart grow out of works of Mercy, words of Piety, tears of Humility. This ſtinking weed grows out of the beſt ſoyl. 'Tis good to prick this bladder, by theſe thoughts, God reſiſts the proud, Jam. 4. 6. Sets himſelf againſt them, like a fierce mighty enemy in battel array. He ſcatters the proud in the imagination of their hearts, Luk. 1. 51. Wherein they deal proudly he is above them, Exod. 14. 11, They are an abomination to him, Prov. 16. 5. Are in the high road to deſtruction, Prov. 16. 18. I have heard it was the confeſſion of a proud Profeſſor (yet to ſeeming a peereleſs meek one) of a very haughty ſpirit, that the Lord ſuffered him to fall into wofull ſcandal, to the reproach of his name, and the Goſpel to puniſh his Pride. God gives grace to the Humble. In Chriſt there was a Fulneſſe of Grace, and Eminence of Humilitie. This rare ſhining grace, is the Ornament, and will be the Improvement of Grace.

SECT. 12.

12. EVidence of cloſe Abuſe of Gods grace, is declining Hardſhip 12. Declining hardſhip in the practiſe of Religion is an abuſe of grace. foreign, to make it black and blew.in the practiſe of Religion. Chriſtianity is a Warfare, Chriſt the Captain of Salvation. Every true Chriſtian is a Souldier by profeſſion, 2 Tim. 2. 3. The ſpiritual as well as the civil Souldier muſt endure Hardſhip. Paul a great Leader in this heavenly War, was a man of ſufferings, *beat down his body, 1 Cor. 9. 27. did bear in his body the marks of the Lord Jeſus, Gal. 6. 17. Grace inables to indure hardſhip. 'Tis the effeminate wantonneſſe of corrupt nature, if in Chriſtian profeſſion it can have beds of Down, full Tables, glorious Apparel, ſweet Pleaſures, to ſwim in ſecurities from pain and loſſes, Chriſt is allowed; but when the Doctrine of the Croſs, and owning the p. 242hated truths of the Goſpel, brings perſecution, affliction, call for Mortification, the ſubtle ſelf-preſerving Old man, can make a politick retreat out of dirty Lanes into the flowry Meadows, and leave the hardſhip of fleſh-curbing, ſelf-denying, and pleaſure-renouncing, holy diſcipline for worldly gain and delights. We can think and talk of the grace of …, but where is its ſtout maſculine virtue to be found among us? It is with much adoe and great regreat, to ſuffer the exerciſes of Religion to injure us, to Maſter the ſenſitive appetite, in Faſting, Watching, Cold, Hunger. The Reaſon and Practiſe of Philoſophy hath more kept under the ſenſes delights and demands, and governed Ad fugiendas moleſtias in genioſa caro Marlorat.paſſions, than the grace of Chriſtianity in many delicate Goſpellers. How highly diſhonorable is this to Gods grace, that it ſhould doe leſſe than Moral reaſon? The ſad difference lies not in the eminence of Reaſon, and impotence of Grace, but the wantonneſs of thoſe perſons, that weakens its power; oppoſe its counſels and commands, and diſgrace its glory. The wiſdom of the fleſh is over-ingenuous to decline trouble, and at every tryal of enduring hardneſſe, in the wayes of godlyneſs, ſaith, ſpare thy ſelfe, conſult thine eaſe: This ſevere rigour is more than needs.

SECT. 13.

13. EVidence of cloſe Abuſe of Gods grace, is neglect of daily Neglect of dayly repentance is an evidence of abuſe of grace.Repentance. The beſt of men renew ſin every day, and ſin renewed, guilt reneweth, and the daily renewing of guilt ſhould neceſſitate a ſenſe of daily pardon and repentance. But as Jezabel repented not when ſhe had ſpace of repentance, ſo too many careleſs Chriſtians that daily ſin, omit their daily ſerious repentance. When ſenſualities have had too much indulgence, unmortified luſts their proviſions, head-ſtrong, blind paſſions their reins and violent careers, when the Spirit in relliſhing creature ſweetneſſes, hath been out of taſt of heavenly things, when cloſe wickedneſs hath been acted, when ſad eſtrangements from God, cold barren formalities, have been the bane of holy duties, many indecencies, impieties, and ingratitudes, call for rent hearts, broken ſpirits, ſorrowful confeſſions, loathing deteſtatious… and weeping eys, how hath the daily diſcipline of repentance p. 243even by them that have the ſeed of repentance ſown in Habeto codicem conſcietiam ſuam, & ſcribe quotidiana peccata, antequam veniat ſomnus, reminiſcere peccata tua. Siquid boni feciſti, gratias age; ſiquid mali, de caetero ne facias, judicium facito tibimetipſi, terribile. Chryſoſt.their hearts, been careleſly neglected? This ſadly comes to paſs through the want of daily regiſtring our ſin in the book of conſcience, and reading them over before wee ſleep; a ſorrowfull ſenſe of them, ſuing out a pardon, ſelf-diſplaſenſ…e and abhorrence, and earneſt begging power to repent. 'Tis good counſel Chryſostome gives. Say, O ſoul, we have ſpent the day, what good is done, what evil is committed: what good ſoever thou haſt done, give God the praiſe: whatſoever evil, do ſo no more. Paſſe a terrible judgement on thy ſelf. Too many dayes have paſſed over Chriſtians of ſtrict profeſſion, without obſerving, bewailing, repenting of their ſins. The Sun hath often gone down upon much wrath, worldlyneſs, hypocriſie: the body hath had its reſt before the ſoul its cure of daily ſins. It was Pauls holy jealouſ…e of his over-looſe Corinthians, I fear, ſaid he, leſt when I come, my God will humble me among you, and ſhall bewall many that have not repented of their laſciviouſneſs, 2 Cor. 12. 21. This godly ſuſpition is very needfull for the beſt of men, leſt thoſe daily ſinnes, carnal Libertiniſm betrayes them to, ſhould lye upon them unpardoned, and unrepented of. Happy are they whoſe tender, inlightned, watchfull ſpirits, are a conſtant day-book to note down and read the diſorders of the heart, tongue, and life, in Parum eſt ſemel putaſſe, ſaepe putandū eſt, imo ſemper quod putari o-… porteat, ſi non diſſimulas. invenis, Bern.ſad convincing characters, and by the hand of Faith take the blood of ſprinkling, as a ſponge to blot them out, and reſent them with dayly hatred, confeſſion, and godly ſorrow, working repentance. It is otherwiſe with wanton luſts in the beſt hearts than with ranke luxuriant Vines. Theſe need not alwaies to be pruned, thoſe need not onelyonly frequent, but conſtant prunings of Mortifying grace. Often reckoning we ſay makes long friends. Repentance the more frequent, the more eaſie and effectual, will at once be the peace and comfort of the Spirit, prevent much carnal wantonneſſe, ſhew the power of grace, and fit us to live and dye.