The Abuse of Gods Grace, Chapter 6

The Abuse of Gods Grace · Chapter 6

p. 153CHAP. VI. Shewing, wherein the greatneſſe of this ſin appeares.

ALL ſins are not equall, ſome are cloathed with Chap. 6. Shews wherein the greatneſſe of this ſin appeares. Ex nobili falerno lutum Salvian.more odious circumſtances, and appear to rightly diſcerning eyes, more abominably monſtrous, As back-ſliding Iſrael juſtified her ſelfe more then treacherous Judah, Jer. 3. 11. ſo ſome ſinners may juſtifie themſelves more then others: They are more faulty that ſin againſt the remedy: ſin againſt the Grace of God is of a ſcarlet dye, hath aggravated guilt, in twelve things the huge a accumulated evill of it, will appeare

SECT. 1.

1. IT is a ſin of greater profaneſſe, it is a more then ordinary profane ſin toabuſe the Creatures, Food, Raiment, Health, Riches, is an injury of naturall goodneſſe; to wrong ſtrong drink, generous Wine, by vomit or caſting it into the mire and dir… p. 154its profaneſſe, but to abuſe the moſt precious things, God, his Chriſt, his Spirit, his Gtace, is deeper dyed profaneſſe. One ſayes of want on rich heires, that they are laſcivious in in Tapeſtry, and fornicate in Silkes; what wretches are they that are laſcivious in Chriſtianity, & Fornicate in Grace, that make it as a Pander to filthy luſts, that proſtitute it to unrighteous, and ungodly waies? Sin, the great injury of God, is cryed down by the natural voices of the creatures: Their natural forms, properties, motions, are regulated according to the divine pleaſure. The body, the health, and ſtrength of it: the ſoul, the noble faculties of it, cry, ſin not, diſhonour not your Creator; much more the voice of grace ſayes, ſin not, I am clean, wallow not in filth; I am chaſt, think not I favour adulterous embraces. The Word, the Name, the Spirit, the Son of God, are all prophaned by the filthineſſe of the fleſh and ſpirit. Eſau, that debaſed his birthright, the type of an eternal inheritance in heaven, was called prophane Eſau, Heb. 12. 16. And they that debaſe the grace of God, the Hopes of glory, the love of Chriſt, their heavenly prayers, to their worldly, voluptuous, vain-glorious, impure, ſelfiſh ends, commence the higheſt degree of prophaneſſe, and are more prophane than the Drunkard in his vomit, the Adulterer in his filthineſſe, and ſuch like notorious ſinners, who have only been brought up in the ſchool of natural reaſon, and abuſed their Moral principles. The corruption of the beſt things is the worst corruption. The abuſe of the glorious Grace of God is Corruptio optimie eſt peſſima.the higheſt prophanation.

SECT. 2.

2. IT is an Hypocritical ſin. There is no man that wrongs the 2 It is an hypocritical ſin to wrong the grace of Godgrace of God, but is a pretender to beftiend it. Heathens and ſtrangers to the offers and acceptance of grace, contract not the ſhame of abuſing it. But the carnal Goſpeller, the familiar friend of Grace, lifts up the heel againſt it: He ſeemeth to take ſweet counſel of it, but followeth the counſel of the fleſh. Thriving ſin under profeſſed grace is a lye in Hypocriſie, 1 Tim. 4. 2. It is the power of wickedneſſe, under the form of godlineſſe. Its eye is in heaven, when its heart and hands are in hell. It kiſſeth like Judas, when it goeth about to kill the grace of God, p. 155with Ehud, that made a meſſage from God the Prologue of hiding his Dagger in Eglons belly. Judg. 3. 20, 21. So it uſeth an errand and warrant from the Lord, when it ſtabs the heart of Religion. It ſayes Hoſanna with the lips, where the heart and Dum hypocritae volunt ceremeniis ſepelire graviſſima ſcelera, annon trahunt Deum in partes ſuas? annon faciunt quaſi lenonem, cum volunt ipſum tegere Adulteria? Calv, Jer. 1. Perinde ac ſi inſtar Mercurii cujuſdam, uſurae, furti, rapinae & latronurs Deus et Patronus fit. Zuing. ſerm. de Caſt: Virg. Mar.Jer 1life ſayes, Crucifie. It profeſſeth no King but Jeſus, and obeyes no King but Luſt, but the black one of the bottomleſſe pit While Hypocrites (ſaid Calvin) would make their ceremonious, out-ſide Religion, a grave to bury their moſt hainous ſins out of ſight, do they not make good their party? doe they not make him as their Pander, when they would have him cover their Adulteries? Yea ſo they live, as if Chriſt, like a very Mercury, were the God and Patron, ſaid Zuinglius, of Uſury, Theft, Rapine, and Robbery. Yea was not this the ſpecious cover of Ezekiels ſeeming devout hearers, who though they fate before him as pleaſed, attentive auditors, yet their hearts ran after their covetouſneſſe? Are not ſuch Chriſtians real Phariſees, who in their praiers doe not deſign heavenly graces, but worldly eſtates? How ſad is it, that in their devotion, they ſhould like the Kite fly high, but it is with an eye to the prey below? Such Kitiſh Chriſtians, if the eye of man ſeeth them not, God doth, and wil unbeſome and unbottom rotten intentions in the grand diſcovering day. Looſe want ons in heart, Sainted by themſelves and others; yea looſe Libertines within and without, the profuſe Drinkers, Cameſters, Swearers, Waſters of Time, Money, the Creatures, the Strength of their Bodyes and Souls in carnal Voluptuouſneſſe; that can ſaint one another in their ſickneſs, or a little before, in or after a Sacrament, ſhould doe well to conſider that abuſe of Grace, by the leave and cover of grace, is notorious grace eleſneſſe.

SECT. 3.

3. IT is an ungrateful ſin. As it is high ingratitude not to return 3 Abuſe of Grace is an ungrateful ſin Ingratusgratiae negator. Non erubeſcimus pretioſum ſanguinem Chriſti, impiae ingratitudinis pedibus conculcare.good for good, ſo the higheſt to return evill for good. Lewdneſs under Goſpel grace, is an ungratefull denyer of grace. We are not aſhamed (ſaid one) to trample the precious blood of Chriſt under the feet of our …mpious ingratitude. Is this thy kindneſſe to thy friend, ſaid Abſolom to Huſhai, that revolted from David his Prince. So ſay looſe ſoul to thy ſelf, under thy ungratefull abuſes of the grace of God, is this thy kindneſſe to thy p. 156friend Jesus Chriſt. They that rendered David evil for good were his adverſaries, pſal. 38. 20. And can Chriſt hold them his Qui ex vinculis aut triremiredimuntur, iiſe totos debent redemptori ſuo, & ſi huic ingrati ſunt, quovis ſupplicio digni judicantur. Gault. Gualt. in 2 Cor. 5.2 Cor 5friends, that alwaies, or moſtly return him evil for good. O the ſad, common, ſcandalous returnes to the Lord Chriſt, by them who profeſſe him their Redeemer! They who are ranſomed by a mighty power, and coſtly ſumme from Iron chains and Gallyſ…ery, owe themſelves to their Redeemer: If they bee unthankful unto him, are thought worthy of any puniſhment. O their prodigious unthankfulneſſe, that while they proſeſſe a ſpiritual redemption, run from the colours of their owned Captain of Salvation unto the Enemies camp, fight on his ſide, and ſweat at the Devils oare, and make this the real all of their thanks for the blood of Chriſt, to pleaſe the Devil, and have more uncontroled liberty for their luſts. unthankful, unholy are coupled together, 2 Tim. 3. 2. The unthankful abuſe of Gods grace ſpeaks unholy hearts.

SECT. 4.

4. It is a ſin againſt experience. He never made a true tryal 4. Abuſe of grace is a ſin againſt experience. pſ. 34.of the grace of God, that abuſeth it to the reign of ſin: For ſinne hath no dominion where grace hath any. O ſtate and ſee the Lord is good. O fear the Lord ye his Saints. This double expreſſion, O taſt, O fear, doth leſſon us how to judge of the exhortation of Gods grace. They that taſte it feare him. If you have taſted how t…e Lord is gracious, to whom coming as a living ſtone, ye are built as living ſtones, to offer up ſpiritual ſacrifice, 1 Pet. 2. 3. They that taſte how gracious the Lord is, they come to Chriſt, they leave him not, they live to him, they are built up in him, they doe not by their works deny him. The vine and Figtree …ould not leave their ſweetneſſe, nor reall saints the ſweetneſſe they taſted in Gods grace, for the bitter ſweets of the world. Light come, light gone, is proverbial. Things hardly foreigncome by, are highly prized, not eaſily parted with. How doth the tender Mother kiſs and prize her dear babe, for which ſhee hath gone through a long and ſharp travaile; ſo they who after a ſore and laſting travaile of deep ſorrow, and ſmart for ſin, are at lenght delivered of the ſweet babe of Grace; prize and kiſſe it, and will not abuſe it. The ſoul ſick of love, that hath at length found its heavenly Bridegroom, recieves him greedily, p. 157and joyfully, and holds him faſt, and will not eaſily let him go, Qui ſponſum invenerit, avidius aſſumit. Greg. Mor. 1. 27. c 1. Optimum vivendi genus conſuetudin: jucundum. Doubt. Anſw.Cant. 3. 4. Beſides, it is the Chriſtians heaven upon earth, to accuſtome and familiarize communion with the God and Mediator of Grace. Cuſtom muſt needs make the heſt life pleaſant, and a real pleaſant life will not, cannot out of judgement and choice be left for real vexations.

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

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

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

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

As for them that ordinarily and habitually wrong the Grace of God, with choice, without remorſe, 'tis certain they never had an experimental taſte how good and gracious God is, nor have had a ſweet relliſh of the heavenly gift, nor feaſted their ſoules at the heavenly banquet of grace. Had they once this heavenly priviledge, former ſenſe would beget prizings of, and hunger after renewed ſweet communion between Chriſt and p. 158the ſoul, mutual ſupping in gracious entertainments of each other.

SECT. 5.

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

SECT. 6.

6. It is a ſinne oppoſite to the power of Godlineſſe. They were 6. Abuſe of grace is oppoſite to the power of godlyneſſe.called un godly men that turned the grace of God into wantonneſs: the true love, fear, worſhip, obedience to, truſting in God, would deny prophane licenſe to ſin from the countenance of Grace. A gracious, tender, trembling heart, will abhorre to corrupt the loving kindneſſe, compaſſions, bounties of God to looſe principles and practiſes. What ever godlyneſſe is pretended, the perventing of Gods grace ſprings from ungodlineſſe, the dominion of godly luſts. Godly Joseph, that had ſweet experience of Gods grace, durſt not be unclean in Gods preſence; p. 159Shall I commit this great wickedneſs and ſinne against God? …en. foreign quod vacui omni omni pielatis ſludio, …ralis legis conſcientia humanis rationibus et exemplis,…. jun. in Ep. Jud.39. 9 No man ever abuſeth the goodneſſe of God, Thoſe ungodly wantons of the text (faith Junius) are ſuch as are void of all ſtudy of piety, unto which they are provoked by the conſcientious inſtigation of the natural law, humane reaſons and examples, and divine teſtimomies. The more godlineſs the leſs licentiouſneſs. 'Tis no wonder we read he Libertines in ſob were looſe wantons, they ſaid to God, depart from us, Job. 21. 14.

SECT. 7.

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

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

2. To Chriſt. He ſuffers reproach in looſe Goſpellers: His Name is not as a precious ointment, but unfavoury; His Inflitutions of grace contemned; His Government refuſed; the Holyneſſe and Strictneſſe he enjoyneth is queſtioned, diſregarded, yea poſitively oppoſed: With infamy we ſpit upon, (faith one) with our baſe life we deſtroy, that noble and truly precious name of Chriſt. He is wounded in the houſe of his of his pretended, yea ſometimes of his real friends; a proof of their old old mans real enmitie againſt him. His Followers, and Diſciples looſe walking, is the Devils … to ſharpen and keene the weapons of calumny againſt him.

3. To Chriſtianity. The Law of Chriſt (faith Salvian) ſuffers diſgrace by uncircumſpect Chriſtians; when under the Wing of the bleſſed Goſpel, curſed are ſhrouded, the Goſpel it ſelf is curſed.

4. To exact Chriſtians. The moſt untainted profeſſors are blaſphemed by the cenſorious world, becauſe of the ſcandals of ſome ni Chriſts Family: The Tabernacle is blaſphemed, Rev. 13. 6. The true children of Zion are villified; They are all Hypocrites.

p. 1605. To looſe Chriſtians. Their looſeneſſe is their reproach; they foam out their ownſhame, as Jude ſpeaks, v. 13. they manifeſt their folly, 2 Tim. 3. 9. diſcover their nakedneſſe, Exod. 32. 25. declare their ſinne as sadom, Iſa. 3. 9. ſhew the Plague is on them, and warne others to turn from them, 2 Tim. 3. 5. By the manifeſt fruits of the fleſh, Gal. 5. 19. they doe evidence it, that they are not led by the holy, but over-ruled by the unclean ſpirit.

SECT. 8.

8. It is a ſinne bringing daily, and ſenſible loſſe to the ſoul. 8. Abuſe of grace daily brings loſs to to the ſoul.Look to your ſelves, that we looſe not thoſe things which we have wrought, but that we recieve a full reward, Joh. Ep. 2. ver. 8. Carnal ſpirits under Goſpel grace, take a courſe to looſe the grace of God, Goſpel bleſſings, all the means a grace, Chriſt, his Spirit, Hopes, Confidences, Joyes, Prayers, Tears, Almso, Body, Soul, Time, Heaven, all the waies and attainments of Everlaſting Mercies. Chriſtianity is Fighting, but Wantonneſs under, and againſt the Goſpel, beats the air, doth not pull down, but promote ſin and Satans Kingdom. Chriſtianity is a Race, but Si inveniatur in circumciſo tranſgreſſio Legis, perinde habet ad juſtiam operum circumciſio et praeputium. Dickſon.the Injuries of Gods grace keepes a man ſhort of the Eternal prize; he runnes in vain, comes ſhort of glory. As to the looſe Jew, his circumciſion was loſt, Chriſtians, as if he had never heard of Gods grace. We ſee riotous ill Husbands ſpend freely on their eſtates, and they vaniſh as if they had never been. Doe we not ſee in theſe Grace-abuſing daies, falſe Chriſtians riot in Libertiniſme, and their gracious profeſſion vaniſhneth, as if it had never been. Sodom had a fair morning, but was conſumed with fierieſhowers; ſome have had a morning of early ſhining profeſſion, but playing the Wantons in ſpiritual pride and careleſneſſes, fierie indignation hath ſoon puniſhed the pretended glory of their Religion. A I have ſeen beauteous blooſſoms, that have made a gallant ſhew ſoon blaſted, ſo there want not inſtances of fair bloſſoming Chriſtians ſoon blaſted, by corrupt opinions and practiſes: Yea, which is ſad, as travellers have gone half their way, but are plundered and ſlain by High-way cutters and Robbers, ſo ſome ſeeming heavenly travellers, have gone half their way with Chriſt, but being careleſs, ſolitary, diſarmed, are ſoulrobbed p. 161and ſlaughtered by Satans High-way men. The erroneous and diſſolute; and further, which is faddeſt of all, as wel-guided- ſhips, in their perilous voyage, within a little of Harbour, either ſpring a leak, or run on ſand or rocks, and loſe their long ſayling on the hazardous Main; ſo old ſeeming Chriſtians, that look like Monaſons, that appeared to be long paſſengers in this worlds Sea, heaven-wards, by the leak of ſome ſecret unmortified luſt, let in deſtruction, are ſwallowed up in the ſoft ſands of a voluptuous life, or ſpit on the Rocks of Deſpair or Preſumption. O its ſad to be conſidered, and with bitter tears to be bewailed, what promiſing hopes, youth-Apoſtate Chriſtians have loſt, what ſoul-ſhipwracks manhood-Apoſtate Chriſtians have made, what bankrupts as to ſaving grace, old Age-Apoſtate Chriſtians have been. O mournful ſpectacle, that an old Profeſſor, that was thought to be almoſt ripe for heaven, ſhould prove a Wind-fall, and turn a Libertine, a Ranter, a Quaker. Look to it Chriſti-ans, fear and tremble to be wantons with heavenly Ordinances, your Chriſtian Profeſſion, your ſhining Gifts, your glorious Attainments, your hopes of Heaven. Aſſure your ſelves your unreformed abuſe of grace will prove a ſinne that will continually cauſe you to be on the loſing hand for your ſouls.

SECT. 9.

9. It is a deſpiſing ſin, it deſpifeth the Spirit of grace, in 9. Abuſe of grace is a deſpiſing of the Spirit of Grace. Inaudita non faciunt; nos lecta calcamu….Light, love and holyneſs. Heb. 10. 29. why haſt thou deſpiſed the Commandement of the Lord, 2 Sam. 12. 9. …n home and a ſharp queſtion, implying a cutting reproofe of David, he ſinned againſt the known Commandement of God, and its called deſpiſing, The ſervant that knoweth his Maſters pleaſure and willingly diſobeyeth, deſpiſeth this government. An inlightned Chriſtian ſinneth at an higher rate, then an ignorant Heathen. Minoris reatus legem noſcire quam spernere. Salvian.Thoſe that fit in the Region and ſhadow of death, do not what they hear not, we read the pleaſure of God, and caſt it under our feet, in is leſſe guilt to be ignorant of, then deſpiſe the Law, informed Rebellion ſhall have more ſtripes, ſinfull ignorance fewer, tis rarely conſidered, that when daring Chriſtians abuſe the Grace of God, they deſpiſe the God of Grace. What wickedneſs is this to deſpiſe infinite goodneſs, and p. 162communicated kindneſs? Should that leads to repentance tempt to carnal indulgence? The wonder is not ſo great that that the damned in hell-torments deſpite God in his vengeance. O ſtupendious folly and madneſſe carnal Goſpellers deſpite God in his Grace.

SECT. 10.

10. It is Revolting Sin. The wanton widdow that waxed wanton. 10 Abuſe of Grace is a revolting ſin.againſt Chriſt left firſt Faith of Chriſtianity for an Idolattous Husband, I Tim. 5. 10, 11. When men are evil becauſe God is good, they cannot but grow worſe. and worſe.I have nonriſhed and brought up children, and they have rebelled againſt me, Iſa. 1, 2. Gods goodneſſe was abuſed to Apoſtate: They are gone backward, ver. 4. ye will revolt more and more, v. 5. Near ſpiritual union unto, and cloſe walking with God, keeps the heart in awe, but abuſe of Gods grace men turn their backs upon him. Evil ſervants at diſtance from their Maſters, are wantons and riotous; and evil men when they goe away from God. Two ſad characters of a vile perſon going a whoring from God, and being far from him, are put down in the ſame verſe, Pſ. 73. 27. And they are ever in the fame carnal wanton way. Hee goes a whoring from God, and is far from him; but, ſaid David, it is good for me to draw near to God. The nearer to God, the more ſtrictneſſe and Holyneſſe. Chriſt was neareſt to God, and holyeſt in heart and life. The Father hath not left me alone; for I doe alwaies thoſe things that pleaſe him. Joh. 8. 29. The holy Angels are near God; They alwaies ſee his face, Mat. 18. 10. and are ready to doe his will, Pſal. 103. 20. … was near to God in a ſweet viſion He would now preach, though to Reprobate hearers. Satan knoweth this, that the awfull ſpiritual preſence of God begets reverence and obedience, and therefore he tempte ſoules to fall into hell of Libertiniſme by three ſtairs of Apoſtafie. Firſt to turning the eye from God, then the heart; and laſtly the feet. To debauch the ſinner, firſt he muſt not ſee God, then he muſt not love him, and Laſtly hee muſt not walk with him. Then from, this Averſion, looſe converſion is eaſie. Firſt he will behold vanity, then fet his heart on it, and laſtly walk after it. The wanton ſinner cannot poſſibly have an impudent whores p. 145forehead in the ſerious trembling preſence of God, as he hath in his abſence. The ſaying of … is ſad experience, They that In obfirmation diuturna malorum conſuetudine, qui ſo-llent, quiaverfrom indulgent Jun. in Deu. 29.Deut 29wantonly turn their backs upon God, by the cuſtome of ſin run into hardneſs of heart. They are the monſters of imprudence, unthankfullneſs and madneſs, that hope yea are aſſured their ſins are waſhed in the blood of Chriſt, who therefore boldly caſt themſelves into the old mire, prefuming they ſhall be cleanſed again. Doth this ſpeak Chriſt who therefore boldly caſt themſelves into the old vomit and mire? Wanton Chriſtians that know not the bitterneſs wounded ſinner that hath almoſt ſunk in deſpaire and narrowly eſcapt hell, will be afraid of the old ſins and have ſober, ſerious, trembling thoughts of his gracious reſcue. They are wholſome words of Zuinglius. When Cum in tantā deſperationem, per peccatorum conſcientiam redactus antea feurim, nonne ſlultus merit… dicerer, ſi nune ſponte eidem naufragio me committerem. Zuingl. Evan. Iſagog. De aquis extractus denuo ſe immergens, de incendio reptus iterum ſe praecipitans, magis malus tanto, quanto adit peccatn̄ reciduum ex ingratitudine Pariſi. de ſacram: poen itentiae.through the Conſcience of my ſins, I was brought to ſo great a deſpaire, ſhould I not deſervedly be called a foole, if now I ſhould willingly expoſe my ſelfe to the ſame ſhipwrack. I am cleanſed from mine impurities by the blood of thy ſon, and ſhall I again deſile my ſelf? That of ſhall cloſe this point. He them being is ſnatch out of the fire, doth again caſt himſelfe into it, by ſo much the more deſperately evil, by how much be doth the more ungratfully add ſin to his deliverance?

SECR. 11.

11. It is an unexcuſable ſin. Inlightned ſinners have no cloak 11. Abuſe of Grace is an unexcuſable ſin.for ſin Joh. 15. 22. The word will beare it (excuſe) did ſo and ſo, ignorantly, is ſome excuſe. It cannot be ſaid of them that never heard of the grace of God in Chriſt. They read the Goſpell and are They hear the Apoſtles doctrine and are drunk. They proſeſſe following of Chriſt, and are given to rapine; They lead a wicked life, and have a Godly Law. All theſe things may be ſaid of them, that wreſt the grace of God, to unrighteouſneſs and ungodlineſs. Wicked goſpellers pretend to come to Chriſt feaſt, as fit and thankfull gueſts, but the King ſhall ſay where is the garments? when he ſhall ſee they come with their filthy garments, when with Plague-ſores running on them, they ſhall be ſpeechleſs, not bee able to ſpeak p. 164a word in their own Apology, as the muzzled mouth of a beaſt foreign at ille Capiſtratum. Piſcitor. fraeno coercitusest. Arias Montanus,openeth not: the import of the Greek word tranſlated ſpeechleſs. T'is our common fault. Seneca hath truely noted we had rather excuſe then forſake our vices. There will be no plea for Abuſing Grace. There will be none for the looſe Jew, his externalt… with God in a Convenant of grace, in circumciſion, ſacrifice, the Temple, …ltar, Prieſthood, Paſſever, is not alleadged to leſſen but greaten the Abuſe of grace. Therefore Calvin in his old Teſtament Expoſitions often notes. That the tearmes and expreſſions of ſcared proprietie, as holy feed, people, my people, your God, the Holy one of Iſrael, and the like, are not commendations, but exprobation, of their deep ingratitude and Apoſicy, that they who were ſingled out to be neere God, above all the world, to be the veſſels to beare up his name, ſhould degenerate from the glory of their adoption. Iſrael was called holynes Vt illic reſulgeat Dei gloria. Calv. in. Jer. 3.Jer 3to the Lord, Jer. 2. 3. A people ſeparate from all others, devoted only to God, that among them the glory of his holineſs might ſhine forth to take and enlighten the eies of the obſerving world. And therfore when the ten tribes eſpouſed to God, wantonly. plaid the harlot, in idolatry and other ſinnes, with other lovers, God writ her a bill of divorce; in her ſad baniſhment and Captivitie among Heathens: when the old Churches religious relation was abuſed to looſe ſuperſtition and and Converſation, then wee read God diſowed his people, who diſowned him. I have forſaken Practica notitia Paulus dcet eos fuiſſe abuſos, quod eum noſſent fas & jus rerum agendarn, partim aliis indulſerint, partim, quod ſi in alios animadvertebant, in ſeiphs tamen eadem peccate diſſimularent: Per. Matyr. in Rom. 2.Rom 2mine houſe. I have left mine heritage: I have given the dearly beloved of my ſoul, into the hand of her enemies. Jer. 12. 7. The degenerate feed of Abraham had no plea for, but ſmarted for their wantonneſs. Yea further the Heathen ſinning againſt his light of …ure, will have no excuſe, why he ſhould not endure the vengeance of eternal fire. His unanſwerable inditement will be re…d againſt him out of Romans the ſecond. Many principles of the Morall Law were naturally written in his heart. He had a Conſcience to excuſe in duty, accuſe in diſobience c. 2. 15. yea in retained not God in his knowledge 27. caſt good convictions out of his mind, gave himſelfe up ſinfully, as he was given up by God judicially, to vile affections and a reprobate mind. 26. 28. Sin enough to clear divine juſtine, and merit hell: Peter Martyr thus Comments. Paul teacheth ſaid He. They abuſed practicall p. 165knowledge, in that they knew what was juſt and equall to be done, partly they were indulgent in others, partly what they taxed in others they diſſembled in themſelves. With what colour of excuſe, will the Chriſtian Libertine ſtand dim light of nature, and above the Jewes darke fight of grace, goſpell twilight and dawning, he lives in high noone vangelicall light, if he riot before and againſt …s clearer ſunſhine irradiations? By how much the more Capernaite Chriſtians are lifted up in abuſed, heavenly, goſpell ordinances, ſo much the Lower, diſmall, hot roome will have in Hell.

SECT. 12.

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

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

1. In the worſhippers frame of Heart. The Heathens in their addreſſes to their falſe Gods, came not in a virtuous but vicious frame (i. e) not in a virtuous, when they come to ſacrifice p. 166to their Gods: They bring not their hearts due obſervance, Quomado Deus amabit coleutem, ſi ipſe non ametur ab eo? Cum neque ex animo ne que obſeruanner accedit, lſti cum ad ſacrifi…andum Diis ſuis veniunt, &c. Lact. 1. 5. c. 20 Flagitiis omnibus inquinati, veniunt ad precandum. Lact. 1. 5. c. 20. I…ic nibil exigitur aliud quā ſanguis pecudū, fumus, inepta libatis: ſepiê ſacrificaſſe …pinantur, ſi cutem laverint, tanquam libidines intra pectus incluſas, ulli amnes ablaunt aut ulla maria puriſicent. lb. Preoantur nihil aliud quam ut ſcelera inpune commitant. Ib. Peractis ſacrificiis inanibus, omnem Religionem in Templo, & cum Templo ſicut invenerant, relinquunt, nihilque ſecum ex eâ neque affe. runt, neque referunt. lb.love, integritie of mind, Reverence and fear. Are not theſe the failings of Carnall worſhippers of Jesus Chriſt? nihil intimum afferunt. The inwards are not in ſacrifice, as if an Idoll God, not an omniſcient Chriſt were worſhiped, where is the due obſervance of his preſence, doe not hearts run after other things? Where is Reverence, fear, love, upright ſervice of the Lord Chriſt.

2. They came to their gods in a vicious frame: They come to pray in the pollution of all their ſins, immodeſt Adulterers, Thieves, &c. without choice of worſhippers, no matter who came: Do not many impudently and unpreparedly come to God, ſtinking in their filth, with unclean hands and impure hearts? Jam. 4. 8. that have need of the waſhing of faith and repentance, Iſa. 1, 16. 18. 2. The wanton Heathen and Chriſtian, both agree in the unprofitableneſs of their Religion. The Heathen put himself and his god off, with the blood of Beaſts, ſmoak, a ſilly ſcarifice, thinks he hath piouſly ſacrificed, if he hath waſhed his skin, when no Rivers can waſh, nor Seas purifie inward Luſts: His Religion could neither make good, nor eſtabliſh in goodneſs: There was no good life, wiſdom, nor faith to be learned there; doth not the diſſolute Chriſtian make his holy Religion as vain unto him? Is not Chriſt and his own ſoul, with good words that vaniſh like ſmoak, a ſilly Sacrifice of heartleſs praiſe? Doth he think he hath piouſly ſacrificed, when he hath given God his eye, ear, knee and tongue, when the Waters of the Sanctuary have never waſhed his impure. inſide, no good life, wiſdom, nor faith is learned? 3. The licentious Indemnity in ſin, ſin freely, and never ſmart for it. They pray for nothing elſe, but that they may ſin with Impurity, faith Lactantius. The Chriſtian worſhip his God, that he might ſin without reſtraint and penalty: though his tongue ſays not ſo, his heart and life doth. 4. The diſſolute Heathen and the Chriſtian agree, in the event of both their Religious worſhip. When the vain Pagan Sacrifices are ended, the blinde Worſhippers leave all their Religion in the Temple, and with the Temple, as they found it; they bring nothing to it, nor carry away nothing from it. Is it not common ſad experience, Prophane p. 167Worſhippers of God get nothing by the Ordinances? Leave all their Religion as they found it, in and with the publick Aſſemblies; they bring no godlineſs to, nor carry none away from them: AS they come, ſo they return, Dead, Hardened, Proud, worldly, Impanitent Libertines: We ſee the ſad Parallel between the wanton Heathen and Chriſtian, under both their Religions: The abuſe of Gods grace is an Heatheniſh ſinne.

SECT. 13.

13. IT is an univerſal ſin: It reigns in all carnall, wordly profeſſed 13. The abuſe of Gods grace is an univerſal ſinChriſtians, yea ſomething of its corrupt leaven is in the real, yea ſtrict ſervants of Chriſt, as ſhall further be ſhewn, when the differences of this ſin in found and rotten perſons ſhall be …id down. Among the ungenerate crowd that Proh dolor … Inſpice Evangelicos in civitatibus, vide Magiſtratus et nobitiū mores, deinde civium & ruſticorum, nonne decebat pariter omnes, die noctuque Deo gratias agere, quod ſint liberati ex fornace ferrea Papae & ex illis miſerrimis ignorantiae tenebris, ſed hoc non ſit, omnes autem in idunumincumbur. ut impoſſu. ris, fraudibus, injuriis alios premant, ipſt autem diteſcāt. Luth. in Gen.own the Chriſtian name, this horrid abomination hath univerſal dominion: It was Luthers Lamentation: It is a ſad thing! Look upon Goſpellers in Cities, eye Magiſtrates, and the maners of Noble men, and view the Life of Citizens and Country People; ought not all of them, night and day, give thanks to God, that they are delivered from the Iron Fornance of the Popes Tyranny, and the moſt miſerable darkneſs of Ignorance? but this is not done, for this is the great buſineſs that all purſue, that they may heap up wealth; ſo they grow rich, care not how they abuſe one another, by Impoſtures, Frauds and Injuries: As all earthy nominal Chriſtians ſlight that Goſpel grace, in which they proſeſs their felicity is wrapt up, and more induſtriouſly purſue that which is a ſhadow, then ſubſtantial happineſs; ſo in ſpiritual real ones, through the inclinations and temptations of the old man in them, there is ſome abuſe of Gods grace: surely they know wherefore Grace is recieved, what hinders but that it ſhould teach them how they ought and might improve it, who have more abilities then others to walk cloſe with God, deny themſelves, be fruitful in good works, live in Heaven, honor their Lord and Maſter Jesus Chriſt, by a ſhining, convincing converſation, be the preſidents of mortifying grace; and in brief, to hold forth the glory and power of Religion, to make it amiable in the eyes of wicked men, even theſe cannot p. 168but be conſcious to themſelves, how far ſhort they are, and live up to the dignity, eſſicacy, and majeſty of that Goſpel Holineſs and ſtrictneſs they profeſs, and in ſome meaſure but too little diſcover: That real ſervant of Chriſt is one of an hundred, yea one of a thouſand, that doth not in one thing or another ſpot the garment of his holy Profeſſion, and in ſome lower degree, yet intolerable and unallowable of wantonneſs, fall ſhort of the honor and power of Goſpel grace. Happy is the perſon, The None-ſuch, The Phaenix of the Countrey, who is ſo eminently mortified, ſo ſelf crucified to the world, impowred againſt Satan, grown in Grace, dwelling in Heaven, makes the practice and power of Religion the great buſineſs, hath ſuch daily and hourly aſſiſting grace, is in ſuch conſtant guard of his heart, and fear of God, that the tranſcendent Profeſſor rather lives as an Angel, then a Saint among men; but it is very rare to finde Chriſtians coming nigh this Character: Who are there that know the large and hard things required in the Law, and ſtrict rules of the Goſpel, and his ſwervings from both, but hath cauſe to charge himſelf with ſome inward or outward looſneſs, or both, and ſay with David, I have done fooliſhly, with Job, I am vile, with the Publican, A ſinner, O God! with Paul, In me, in my fleſh dwells no good thing; though in my minde I ſerve the Law of God, yet in my fleſh I play the Wanton, and ſerve the Law of ſin? This great ſin, The abuſe of Grace, is Epidemical, and ſo much the more abominable: As that Plague is worſt that Eo graviora ſunt peccate, quo magis Catholica, zanch.is generally raging and infections: That of Z…by ſhall period this point: The more Catholick ſins are, the greater they are: Generality of any ſin is its aggravation.

SECT. 14.

14. IT is an un-Churching ſin: It provokes God, to take away the 14. The abuſe of Grace is an unchurching ſin.goſpel, the golden Chandleſticks, that hold ſorth glorious, Goſpel, ſaving light, and to give the abuſed good tidings of grace to them that will bring forth the fru…s of it, Matth. 21. 43. Abuſing Gods grace was the ſin of Sardis; who had a name to live the life of grace, but was dead, Rev. 3, 1. It was the ſin of Laodicea, that boaſted her ſelf rich in gifts and graces, in goſpel Treaſures, when ſhe was poor and miſerable, but rich in ſin, p. 169Rev. 3. 17. It was the ſin of the Jews that cryed the Temple of the Lord, bo…e much on Sacrifices, the types of Gods grace in Chri…t, which was abuſed to ſtealing, murther, falſe ſwearing, idolatry, and ſo perverted the ceremonial Religion of Gods grace, into a ſecuring Den of Robbers, Jer. 7, 9. 11. but uſed it not as an healing Medicine. If God enter into judgement with England, he may, and there is cauſe to fear he will, un-Goſpel, and un-Church her: He may juſtly do with than part of his looſe Family, as Maſters do with their looſe ſervants, take away thoſe Candles, and that Food they play the wantons with. Is not Evangelical Doctrine ſweetly, clearly, plainly, and commonly Preached throughout the Nation? Are we not like Capernaum, lifred up to Heaven in Ordinances? Deſerve we not to be like Capernaum too, caſt to Hell for our impenitence, barrenneſs, thriving wickedneſs, wanton abuſe of the means? Are not the plentiful ſhowres of Heavenly Doctrine, the ſweet and warm Beams of the Goſpel Sun, diſhonored by a plentiful Spring of Thoms, Hemlock, noiſom Weeds, curſed Opinions and Practices? We are Judgement proof, and Sermon proof, neither the voice of Gods Word, nor Rod amends us. O incurable England! Are we not ſick of the remedy? Are not Soul Phyſitions now adays Phyſitians of no value? And O ſad truth of little, yea in ſome places of no ſucceſs! Did it kill the heart of Eli, that the outward glory, the Ark was departed from Iſrael? O our ſtupidity, ſpiritual death, hard heartedneſs, want of zeal for the honor of God, credit of his goſpel, ſalvation of Souls! The inward glory of the Ark is gone, or almoſt gone; the aſtoniſhments, the converſions, the Devil-baniſhing, the World-conquering, the heart-changing, the ſoul-warming, the Luſt-mortifying, the Spirit-quickning, the Grace-growing power of the Ordinances, is by many deg ees from what it was, gone from us. Many years agoe the terrible and needful truths of the Law Preached, have made the Auditors hair even ſtand an end; trembling and weeping, reſolving and practicing Reformation, were the happy fruits of … rouſing Miniſtry. The ſame Truths, with ſome ſuitable affections in their godly Meſſengers, are Preached now, but with little ſucceſs: How thin, O how thin are the numbers of repenting, reforming Believers! How rarely are ſpiritual Fiſhermen, and the Words Net bleſſed p. 170by a draught of ſouls? How ſeldom do we ſee and feel the beauty and power of glory, of Chriſt in the Sanctuary, as experimented in former times? Are not multitudes of Chriſtians, of large profeſſion, grown more debauched, ſenſual, careleſs of their ſouls? Yea, Are not ſtricter Chriſtians grown looſer then they were? Is there not a ſad fall from degrees of prizing the Ordinances, firſt Love, tenderneſs of Conſcience, the fear of God, guard over thoughts and words? Is it not true of many, that have the root of the matter in them, They are not ſo fruitful as once they were? Good Trees that ſhould be better, are worſe; and are not evil profeſſed Chriſtians grown ſtark mught, thrive onelyonly in ſin, and grow worſe and worſe? yea, Do not the convictions of theſe truths lie dead upon the ſpirits of the moſt lively and beſt approved Chriſtians? Is there not even in quickned ſouls a kinde of dead inſenſibility of Gods diſhonor, the abuſe of his Grace, the reproach of his Goſpel? Is it not very rare to get a few hearty ſighs and groans, to wring a few tears, that the Goſpel grace of God, the Chriſtians glory is univerſally abuſed? May we not fear this ſpiritual Judgement of hardneſs of heart, is the fore-runner, and will be the procurer of a Goſpel Famine? That the word of God, the God of the word will depart from us, and leave England in that Death, Darkneſs, Deſtruction it hath deſerved: May we not from likeneſs of ſins, fear likeneſs of Judgements? Abuſe of Grace hath been, we may fear it will be an un-Churching ſin. O all you Zions mourners, who are what you are by diſtinguiſhing Goſpel grace, bewail your own unſuitableneſs to Gods grace! Sigh and cry for all the Abominations that are done in the midſt of our ſinful Jeruſalem, if days of deſolation come, it will cheer your hearts; you were affected with Gods diſhonor, you will be markt out either for deliverance out of common evils, ſupportance in them, or an happy iſſue out of them.