The Abuse of Gods Grace, Chapter 5 · Section 18
SECT. 18.
3. TEmptation too ſadly and commonly effectual to abuſe 18 Scandalous ſinnes of good Chriſtians are temptations to abuſe Grace.Gods grace, is the ſcandalous ſinnes of good Chriſtians in the main, orderly, and upright, in ſome things irregular and hypocritical: their Falls are too often the plea of ſin, and uſed by Satan as the protection. The old man is a looſe Libertine, where ever he is, the new creature is not perfect. Spiritual ſoundneſſe is not without ſome grudgings of the old diſtempers: A moſt eminent ſervant of God ſaid, in his fleſh he ſerved the Law of ſin, Rom. 7. 25. The fleſh will be inſolent and unruly in the ſpiritual part. Hence there are Scripture records of looſe practiſes in good men. We read of Abrahams equivocation, Jacobs diſſembling, Davids infamous uncleanneſs and murder, Jonahs pettiſh paſſion, Peters denyal of Chriſt, aggravated by repetition, ſwearing, perjury. The Corinthians ſpiritual pride and diviſion, and ſome carnal acrimony and bitterneſs of thought and language between Paul and Barnabas. So the preſent age, to the deforming diſhonour of reforming endeavours, hath too much abounded in the offenſive notices of pious perſons miſcarriages, for which they are unſainted by malicious, critical obſervers, who better obſerve a mote in the eyes of Gods ſervants, than a beam in their own; yea look upon a groſs ſinne in ſtrict walkers, contrary to the vent and ſtream of their converſation, as the unpardonable ſin, or next unto it, who bind up them and their hated fellows in the ſame black bundle of death, as hypocrites. What we experience, that acute ſtudents of true beleevers ſcandals, who hate their power of godlyneſs, and without charity rejoyce in their iniquity, feaſt themſelves with their ſins, not their graces, had rather feed on the Devils dung, than Angels food, at every turn of wry words and actions thus flout and ſcoff; Theſe are your Puritans; thus doe your Puritans; thus doe your Puritans ſay and doe, and beleeve: O that the nick-named Puritans would be more humbled, and loath themſelves, and repent of their polluted hearts, lips and wayes then their impure deriders, doe take a diſallowed liberty to ſinne and blaſpheme the waies of God. O ſad diſhonour to God, and reproach to Religion, when a Prince in Iſrael is faln, choice Chriſtians reveal their yet unmortified corruption; 'tis the Devils Gawdy-day; he playes no ſmall game now; he ſpits on the face of God: through the ſides of the miſcarrying Chriſtian the name of Chriſt is wounded; he heareth ill from the diſordered houſe of his friends, And now a Saints ſin becometh a wicked mans licenſe to make a trade of it. Men and Women dare to be prophane exceſſively, voluptuous, irreligious, yea turn Papiſts, becauſe ſome Profeſſors have ſpotted their garments. The Devils ſwine with delight will wallow in their mire, becauſe Chriſts ſheep, contrary to their cleanly nature, are faln into the dirt: Becauſe unwary walkers have with great ſmart broke their bones, deſperate mad ones will breake their necks. Tis not more irrational than unſafe, becauſe one man againſt his ſerious purpoſe is ſelf-wounded, therefore another will kill himſelfe. Seeing it is thus by experience, which is to bewailed, if poſſible, with tears of blood, that viſible looſeneſſe in Gods ſervants, is a ſpeeding temptation to unconſcionable Libertiniſme in wicked perſons. O viſibly ſcandalous, but in the main, pious Reader, read this Section with a mourning heart: thou art not the cauſe, thou art the occaſion of others licentiouſneſs, rebellion, impenitence, and damnation. Shouldſt thou occaſionally tempt another to kill himſelf, enſnare another to fall into a ſcalding cauldron, betray another to fall from a faire eſtate to beggery and impriſonment, urge another to fall into a tormenting diſeaſe, which makes him roare night and day, if there be any thing of natural bowels left in thee, thou wilt at once bitterly bewail thine unkind (what lyes in thine example) undoing others, and be fearful for the future to tempt any to their ruin. How then ſhouldſt thou reſent the ſoul-ruining tendencie of thine offenſive and infectious converſation, with bitter tears? Have not veſſels of wrath ſinne enough in them to caſt them into the fie…ie furnace of almighty eternal vengeance? Have they wanted the Devil to ride and ſpur them in the broad way to deſtruction? Doe they need to mend their pace by the encouragement of thy ſinful practiſe? Suppoſe forlorn, deſperate, damned ſouls in Hel ſhould thus cry out, Curſed be the time & occaſion that ever I kne… ſuch and ſuch profeſſours. I ſaw covetouſneſſe and oppreſſion in ſuch a one; I ſaw uncompaſſionate and unmerciful carriages in ſuch a one; I ſaw ſpiritual pride, and deſpiſing of others in ſuch a one; I ſaw exceſſe in eating and drinking in ſuch a one; I ſaw mad and furious paſſion in ſuch a one; I ſaw breach of covenant and lies in ſuch a one; I ſaw diſordered looſe life in ſuch Husbands and Wives, Parents and Children, Maſters and Servants; I ſaw corrupt opinions of ſuch a Learned one; I ſaw prayers and practiſe rare in ſuch a one; I was wont to hear little but frothy, and vain language from ſuch a one; I curſe the time that ever they were born; they did ſo and ſo, and I thought the allowances they gave themſelves, were venial faults; Peccadillo's would not prejudice their ſalvation, and therefore not hinder mine; what wil become of them, I know not, but ſure I am, here I am in intollerable torments; and I may thank their examples for my damnation. O unwary Chriſ…ian, who haſt been the Devils inſtrument (for ought thou knoweſt) to expedite and haſten ſoules everlaſting miſery, now mourning ever in the other world, following of thy ſteps! would ſuch news as this from Hel make thine heart to ake, wound thy ſoul, ſpoyl thy reſt, bring thee with ſorrow to thy grave? 'tis probable, very probable, O ye offenſive children of God, whoſe dark ſide hath tempted others into eternal darkneſs, that the obſervance and following of your ſinnes, hath ſnared others into the ſtate and feeling of eternal damnation. O heires of glory! for the Lords ſake, for the Goſpels ſake, for precious immortal ſouls ſake, yet under the means of Grace, for the future feare and tremble, to wooe and ſollicite any more fooliſh and daring ſinners, by your viſible corruptions, into the wayes of ſinne and death. Be no longer Satans Merchants to put off his wares. The leaſt part of his drudgery ill becomes Gods ſervants. If veſſels of wrath wil periſh, and they wil doe it by bad examples, Satan hath too many of his own to ſhew them. The broad road to hell hath too numerous travellers. Your work is (what in you lyes) to ſave, not deſtroy ſoules: Speak, live ſo, that you may convince, convert, not pervert, undoe your wicked neighbours. Before I leave this point, I am conſtrained to warn and exhort all you that are carnal, wicked Libertines of the preſent adulterous generation: Make uſe, I beſeech you, of your reaſon, I ſay not of your grace (for yet you have none) to argue down your wicked peece of non-ſenſe; Godly men ſin, and therefore you may. Will their falls priviledge yours? Seriouſly conſider three things.
1. You ſhould reaſon, Gods children ſin ſo and ſo, therefore I muſt not, I dare not: If their grace hath not kept them innocent, how can I be clean that am wholly corrupt? If they trade poorly in heavenly commodities that have a ſtock of grace, muſt not I be a bankrupt in goodneſſe that have not a dramme? If they ſin thus that have a principle of life, what danger am I in, a dead ſinner of eternal death? To follow a good mans ſin, is at once ſin and puniſhment; a piece of ſad vengeance; God in wrath againſt me, may ſuffer them to fall and break their ſhins, that I may fall and loſe my life.Non voluit ea ſcribi ſpiritus ſanctus, ad statuendum morale exemplum, ſed in cenſolarionem, non ad confirmandam licentiam, peccati in poſterum, ſed ad ſpem & fidem excitandam. Luth. in Gen.
2. Scripture examples, and preſent inſtances of ſcandalous Saints, were not propoſed for, but againſt ſin; not to embolden the preſumptuous, but comfort humble, afflicted conſciences. Luthers ſaying is notable: The Holy Ghoſt would not have the ſinfull examples of the Saints recorded in ſacred Writ, that their examples ſhould teach ſin, but to comfort fainting, tempted penitents; not to confirme a bold licenſe of ſinne for the future, but to ſtirre up the faith and hope of pardon upon repentance. Since their great, yet purged ſins, have not blockt up the way to glory. The Saints falls ſhould be like fire in the chimneys top, and the roof, to warn neighbouring houſes; not like to fire in the hearth to warm and encourage others; like a ſtake in the water, to avoid it, where ſome were drowned, not to come near it.
3. You will learn to your ſmart and ſhame (without repentance) in the great day, a broad difference between the ſinnes of the godly, and your own in ſeven things.
1. They ſin, who are in a ſtate of Grace, eſpouſed to Chriſt, and have him to be their ſurety for pardoning and purging grace, and their advocate to plead the infinite merits of his obedience, 2 Cor. 11. 2. Heb. 7. 22. but you ſin and are in the ſtate of fin, and wantonly run a whoring from Chriſt, whom you pretend to match with, and have him not your ſuretie, to pardon and purge you by the benefit of his interceſſion, Heb. 7. 25. Act. 5. 31.
2. Sin is not their deliberate purpoſe, but obedience is, Pſal. 17. 3. Pſal. 119. 106. They cleave to God with purpoſe of heart, Act. 11. 23. even then when they ſin againſt their purpoſe. As the Marriners purpoſe is to ſail to his intended Port, when croſs winds drive him off from his Compaſſe: But your heart is ſet in you to doe evill. Eccleſ. 8. 11. Why will you die? Ezek. 18. 31. We will not come to thee. Jer. 2. 31. We will not do the word of the Lord, Jer. 44. 16.
3. Sin is not their choice. The evil I would not doe, Rom. 7. 19. But duty is holy wiſdom and underſtanding, Prov. 16. 16. The way of truth, Pſal. 119. 30. Chriſt the good part, Luke 10. 42. One day in Gods ſervice, Pſal. 84. 10. Above a thouſand in vanitie and ſin, yea an eternity. But you chuſe not duty, the fear of the Lord, Prov. 1. 29. but your own waies, Iſa. 66. 3. The life of ſenſe, not faith, earth, not heaven.
4. Sin is not their love, but loathing: They abhor it, and themſelves, Rom. 7. 15. Ezek. 6. 9. They love God, Pſ. 18. 1. Chriſt, 1 Tim. 1. 14. The regenerate, 1 Joh. 5. 1. The commandements, Pſ. 119. 127. The divine preſence in Ordinances, Pſal. 16. 8. Whe coming of Chriſt to Judgement, 2 Tim. 4. 8. But you love ſimplicitie, Prov. 1. 22. ſecure ſlumbers, Pro. 20. 13. covetouſneſs, Hoſ. 4. 18. to wander, Jer. 14. 10. Sinne is your darling, the dearly beloved of your ſoul, not your abhorrence, Pſ. 36. 4.
5. Sin is not their delight: The joy of their ſoules is the Law of God, Rom. 7. 21. Doing his will, Pſal. 40. 8. The ſweet fruitfull graces of Jeſus Chriſt, Can. 2. 3. The Spirits comforts, Pſal. 94. 19. The excellent, The Saints in earth, Pſalm. 16. 3. But ſin is your delight: 'Tis clear 'tis ſo, you are glad to borrow a cloak to cover it, made of good mens ſins; you ſport in ſin, Prov. 10. 23. Take pleaſure in unrighteouſneſs, 2 Theſſ. 2, 12. Scorning, Prov. 1. 22. Frowardneſs. Prov. 2. 14. Abominations, Iſa. 66. 3.
6. They riſe from ſin, and after their falls turn to God, Jer. 31. 19. but you are not renewed unto repentance, Heb. 6. 10. but lie in wickedneſs, 1 John 5. 19. Refuſe to return, Jeremiah 8. 5.
7. When they are riſen, they dread falling again; have care to pleaſe God, fear to offend him, 2 Cor. 7. 11. You ſin without fear in lawful things, Jude ep. v. 12. and unlawful things, 2 Pet. 2. To have no care nor conſcience to pleaſe and honor God; and therefore the eternal difference between them and you, is, They ſin and will be ſaved, you ſin, and (unleſs you draw better Arguments, then looſneſs from the ſins of Gods ſervants) will be damned.