The Abuse of Gods Grace, Chapter 4 – Chapter 5

The Abuse of Gods Grace · Chapter 4 – Chapter 5

p. 69CHAP. IV. Shewing when a Sinner turneth the Grace of God into wantonneſs.

THis may be known in all the thirteen Sections of the foregoing Chapter: But becauſe the fulleſt diſcovery that can be, to ſtrip naked this hideous Monſter, Abuſe of Grace, next to the unpardonable ſin, the worſt of ſins will all be little enough: I ſhall therefore more fully ſhew, when a ſinner may be concluded, even in the Judgement of his own inlightned Conſcience, to turn the Grace of God into wantonneſs.

This Scarlet Tranſgreſſor doth ſo, when he carrieth wickedly in reference to Sin, God, Chriſt, the Law, Goſpel, and the Creatures.

SECT. 1.

IN reference unto ſin, there is wantonizing againſt Grace, in 1. The grace of God is turned into wantonneſs, in reference to ſin Quaſi Deus teſtatur de gratia ſua, ut non ſolliciti ſimus de cavenda ipſius offenſa, Piſcator. foreign.four things.

1. When the heart is careleſs of ſin, doth not caſt about which way to avoid it; but if the coat of Profeſſion be ſtained with it, if the heart be a ſink of uncleanneſs, if the hands be defiled, the daring ſinner makes no matter of it; as if God in teſtifying his Grace, ſhould give liberty to caſt off all care of avoiding offence: The Apoſtle hath recorded other things, of the truly Chriſtian repenting Corinthians, mentioning their carefulneſs to admiration: Behold what carefulneſs your godly ſorrow hath wrought in you? 2 Cor. 7. 11. What ſollitude and diligence not to fall into the old ſin? But it may be ſaid of many l…ſ…ivious ſpirits, Behold, they dwell careleſly, as the men of Laiſh did. Temptations, p. 70like the children of Dan, may invade, plunder, and ſpoil them, Judg. 18. They care not for their precious ſouls, though they periſh: But the Lord will deal with them, as he ſaid he would with Magog, ſend a fire among them that dwell careleſly in the Iſles, Ezek. 39. 6. The eaſe of theſe ſimple ones will ſlay them, Prov. 1. 32. Though they are careful to ſecure their fleſhly, worldly intereſt, and wholly careleſs of the main concernments of the glory of God, their own ſalvation, and the honor of Goſpel Grace: God will be careful to exalt his own Name, in avenging the diſhonors of his Grace.

SECT. 2.

2. WHen the heart is fearleſs of ſin, there is a looſe Libertine: 2. Grace is turned into wantonneſs, when the heart is fearleſs of ſin. ubi timor non eſt, ibi diſſolutio vitae eſt. Iſidorus.It is one of the Characters of theſe wantons in the Text, They fed themſelves without fear, Jude ep. v. 12. No wonder they were diſolute, when fearleſs Spirits: Job was afraid, that when the goodneſs of God had provided Feaſts for his children, the Devil ſhould be paid the ſhot; Leſt they ſhould ſin, and curſe God in their hearts, Job. 1. 5. Therefore he ſent and ſanctified them, and offered up ſacrifice for them, that in the name of Chriſt his Redeemer, their ſins might be expiated and forgiven them: But fearleſs Senſualiſts, eat and drink, and ſin with and againſt the Creatures, but fear no hurt; yea, What fear was ſaid of the repenting Corinthians, 2 Cor. 7. 11. What fearleſneſs may be ſaid of looſe perſons? They are not afraid to ſpeak evil of Dignities, 2 Pet. 2. 10. to ſet their mouths againſt Heaven: They ſpeak wickedly and loftily, not tremblingly concerning oppreſſion, Pſal. 73. 8. They fear not to ſin in lawful things, never regulating their uſe by expediency, and the grace of Temperance, and ſo wantonly dance on the pits brink; fall from lawful allowances, to unlawful things: They fear not the reckoning day, like looſe Debtors, while they ſpend on the ſtock of their Creditors Eſtate, and patience: Well were it for theſe, if awakened out of the deadly Lethargy of this carnal Security, they would hearken Time vel hoc ipſum quod te invenis non timentem.to the counſel one giveth, Fear for this reaſon, becauſe you have found the want of fear.

p. 71SECT. 3.

3. WHen the heart is ſorrowleſs for ſin; As an offence to 3. Grace is turned into wantonneſs, when the heart is ſorrowleſs for ſin.God, an unkindneſs to Chriſt, a defilement to the Spirit an obſtruction to fellowſhip with the holy God; and upon Goſpel conſiderations of ſpiritual Ingenuity, and love to the Lord, hath not a broken heart, and a contrite melting Spirit, in cloſe Soliloquy with God by meditation and ſupplication; but is as hard as an Adamant, without all mournings and relentings, upon the forecited grounds; Here is clear abuſing of Gods Grace: It was never offered to harden, but ſoften the heart, as it did the hearts of Peter, Matth. 26. 75. Mary Magdalen, Luke 7. 38. and humble Paul, Rom. 7. 24, 25. O Lord, are not thine eyes upon the truth? Thou haſt ſtricken them, but they have not grieved, Jer. 5. 3. God ſtrikes wicked, rocky hearts, with Afflictions, Reproofs, …errors, ſmitings of the Conſcience, fears of Hell; but their ſorrows are not to be diſcerned, but hypocritical, or ſlaviſh and brutiſh, which vaniſh when the ſmart is off. Tantum ſunt brutae Lamentationes. Calv. in Jer. 5.Jer 5Theſe are ſtrangers to godly ſorrow, which worketh out the loveliking delight, the reign of ſin: While Gods mourners are in ſecret, and looking over their ſins with heavy hearts and weeping eyes. They are wantonly leaping and triumphing in the helliſh mirth of ſporting in ſin, Prov. 10. 23. Taking pleaſure in unrighteouſneſs, 2 Theſſ. 2. 12. It is a clear evidence, that they who never had true Goſpel mourning for ſin, or have forſaken Gentes qui dolere deſierint, dediderunt ſe laſciviae. Pet. Martyr. 4. Grace is abuſed, when the heart is powerleſſe over ſin. foreign. Oecumenius. Diſruptis his vinculis, praed… ſuâ ſpoliatus. Daven. in Coloſ.the exerciſe of it, or think it needleſs, or ſcoff at it (as if there were no Scriptures: Bleſſed are they that mourn: Godly ſorrow works repentance: A broken heart, O God, thou wilt not deſpiſe;) are wanton abuſers both of the time and Grace of Repentance.

SECT. 4.

4. WHen the heart is powerleſs over ſin, there is a licentious abuſe of Grace: Surely Grace is victorious, and will in time, in the conſcientious and ſpiritual uſe of means, rout the powers of Hell. Satan, before the reſcue of Grace comes, bindes his Captives faſt in the chains of their own ſins; But, when they are broken, he hath loſt his prey; and the tyrannizing Prince of the world, John 14. 30. That hath the power p. 72of binding; loſt ſinners, under the power of the ſpiritual death, and guilt of eternal, Heb. 2. is caſt out, in the merits and power of infinite redemption, John 12. 31, 32. Grace is not a ſhadowy, but real war, though it be often worſted, yet it rallies again, and by the renewed Auxiliary Forces of Divine power, it beats down ſtrong corruptions before it. What injury is it to Grace, to contemplate, but never practice Mortification; to profeſs the Chriſtian warfare, but never to fight; or in undue arms, or without skill to put on Gods Armor, or to ſleep in them, or to lay them by, or to run to the enemy, and ſo to do no execution on carnal Luſts and Affections? What is this, but to diſparage, and endeavor, what in us lies, to degrade Divine Power, from the glory of its victorious ability, as if the contracted corruption from the firſt Adam, could ſtill be too hard for the Grace of the ſecond? How doth a powerleſs profeſſion over ſin, proclaim it ſelf a ſtranger to the mighty Arm of the Prince of Grace, never feeling the power of theſe truths: Chriſt brings forth judgement unto victory, Matth. 12. 20. Greater is he that is in victorious Believers, than he that is in the world, 1 Joh. 4. 4. Are there not many among us that have notions, fancies, expreſſions of Grace, yea, infuſed, gracious, heavenly motions, ſpeaking in them: But do they leave theſe ſins and do theſe duties, in the fear of God? How can they that are falſe to their own Convictions, Confeſsions, and the Holy Ghoſts Inſpirations? What mocking of God is there in unmortifying profeſſion, as is too legibly to be read in the lives of men? Doth not all the Grace of vain, idle opinionative Chriſtians, that ſeems to be expreſſed in Prayer ex tempore, or of ſet forms; in appearing to be taken, with gracious examples, Sermons, Chapters, good Books, and Conference, evacuate into lazy Speculation, and powerleſs profeſſion? In holy duties of worſhip, there ſeems to be Evangelical Grace; but in the frame of the heart and courſe of life, in dealings with men in Callings, Conditions, Relations; with many there is no being of Grace, and with the gracious, no conſtant, ſufficient, convincing exerciſe of Grace, a few excepted, that make Religion their buſineſs. What a diſgrace is put upon the grace of God? What temptation to blaſpheming Sons of Belial, that the Grace of God men ſpeak of, is a Fable, a Dream, a Fancy, no Reality? Such do-nothings, or p. 73nothing to purpoſe, as beat the air in their cold profeſſ…ons, and dead convictions of Gods grace, may bl…ſh and be aſhamed of their wanton ſpirits and converſation, when they read theſe Scriptures: From the day the grace of God was known in truth by Deus ex peccatorum ſordibus, ad frugem meliorem …ecare dignatur. Gualther. de Matthaeo.the beleeving Coloſſians, they brought forth fruit, Col. 1. 6. Wee beſeech you receive not the Grace of God in vain, by offenſive converſation to God and men, unrepented of. 1 Cor. 6. 1, 3. The Gentiles had their underſtandings darkened, alienated from the life of God, paſt feeling, given over to laſciviouſneſſe, working all uncleanneſſe with greedineſs, but you have not ſo learned Chriſt. Eph. 4. 18, 19. The grace of God, O holy Epheſians, hath over-powered your hearts to an abhorring, and declining theſe ſinnes, and to walk in the bleſſed paths of holineſſe. Grace acting to purpoſe in regenerate Zacheus, put him upon liberal contribution to the poor, and honeſt reſtitution of ill gotten eſtate. Luk. 19. 8. When the Goſpel came to the Theſſalonians, not onelyonly in word, but in power, it enabled them to turn from idols (in the zealous worſhip and preſervation whereof, Idolaters are uſually mad. Jer. 50. 38.) to ſerve Idolis renunciaveritis, voſque in ſervitiū Dei addixeritis. Dikſonus. Magices libros intelligimus. Gualt. in loc.the living and true God. 1 Theſ. 1. 5, 9. when the ſame word of grace took poſſeſſion of the hearts of them that uſed curious and Magical Arts, they brought their books together, and burnt them before all men, though they were worth fifty thouſand pieces of ſilver. Act. 19. 19. O ſhame of the common powerleſs Chriſtian profeſſion of the Age! The Goſpel of grace, by the mighty breathing of the Spirit came near the hearts of Magicians, made them Chriſtians, and open penitents, even to a publick ſacrificing of their wicked Propriori numinis afflatu tacti, libros publicè, congeſtos exurunt.books to the flames; but a thouſand Sermons of Goſpel grace may reach the eare, the fancy, the underſtanding of profeſſed Chriſtians, but never change the heart to a powerful reformation. Oh that bare Illuminiſts and verbaliſts in Religion, that live as if the eſſentials thereof were onelyonly notions, and words would conſider three things.

1. The Kingdom of God ſtands not in word but power. 1 Cor. 4. 20. Its reall ſubjects are as well diligent doers, as good ſpeakers: Lay more… ſtreſſe on hearts and lives than lips, had rather be than ſeem to be penitents, rather run in the way of Gods Commandements, than talk of them. A groundleſſe intitling to Chriſt Lord, Lord, will ſpeak no faithfull Subjects of Chriſt at the great p. 74day, why ſhould it now? The kingdom of God is righteouſneſſe Rom. 14. 17. not onelyonly imputed, but inherent, not onelyonly of Juſtification but Sanctification. In the Kingdome of grace, all ſaved Profeſſors have holy hearts and good lives. Satans ſubjects, though they take Chriſts Preſs-mony in Baptiſme, uſe the badges of his Government, yet never did ſet one foot into Chriſts kingdome.

2. Such as call Chriſt their Lord and Saviour, yea often bind their ſayings by theſe words, as they hope to be ſaved, when they neither rightly underſtand ſalvation, nor true hope; yea all Libertines of ſtricter profeſſion, that have carnall, looſe, epicurean hearts, and lives, they are no better than the enemies of Jeſus Chriſt, and ſelf-deſtroyers. The compaſſionate Apoſtle could not but ſpeak of theſe with teares; They are the enemies of the Croſſe of Chriſt, whoſe end is deſtruction, whoſe God is their belly, who mind earthly things, Phil. 3. 18, 19. Let them look over this Text, and weep, who either in larger profeſſions, or ſtricter, but eaſie religious formalities, are effeminate, delicate, fleſh-pleaſer, belly-ſtudents, and gloriouſly back-adorners, money-idolaters, almoſt in nothing denying themſelves in their ſenſualities, they are enemies to the croſſe of Chriſt. Did they Epicurei jur… dicuntur hoſtes Christi, videntur enim velle regnum ſuum, illis reſtituere, quod Chriſtus …n cruce ſpoliavit. Daven. in Coloſ.never read, Our Old man was crucified with Chriſt, Rom. 6. 6. That as corruption was crucified meritoriouſly on the croſs, ſo it ſhould be crucified efficaciouſly in the heart? was it not the great deſign of Chriſt crucified, that the body of ſin ſhould die? are not theſe enemies to his croſs, that pamper it, and keep it alive? Beſides are not they enemies to Chriſts croſs, who though they read and cannot deny it that Chriſt triumphed openly in his bloody paſſion over his enemies, a World, b Fleſh, and c Devil, a Joh. 16. 33. b Rom. 6. 6. c Col. 2. 15. yet by their graceleſs hearts, and diſſolute lives, like Traytors to their profeſſed Lord, reſtore to his enemies what in them lyes, their vanquiſhed Kingdom, which the Lord Chriſt died for to deſtroy in the Croſſe.

3. From an holy profeſſion, powerleſſe over corruption, the Lord Chriſt is like to have no followers in the world. Primitive Chriſtians won repute to Chriſt and his Goſpel, not by their ſhadowy forms, but ſubſtantial powers of Godlineſs. The Apoſtle Peter exhorted Chriſtian Wives, ſo powerfully to adorn their Profeſſion, that their lives, as really converting Sermons might p. 75win their idolatrous Husbands to Jeſus Chriſt and his Truth. 1 Pet. 3. 1. when powerleſſe good ſpeeches doe no good, the practicall power of godlineſſe would make converts. When heathens found the chriſtians not onelyonly holy lives, but miraculous power of caſting Daemonibus ejectis omnes quireſanali fuerunt, adhaeſerunt religioni cujus potentiam ſenſerint Juſtitia. De Lact. l. 5. c. 23Devils out of their bodies, they ſtuck cloſe to that Religion, whoſe power they felt. Were the lives of chriſtians now adayes ſhining and convincing, did the miraculous power of caſting Devils out of ſouls appear, not onelyonly the delivered themſelves, but prophane obſervers would magnifie and keep cloſe to that religious profeſſion, whoſe glorious victorious power is admirably diſcerned.

SECT. 5.

2. THe grace of God is turned into wantonneſſe, when the The grace of God is turned into wantonnes, when the ſinner carries looſly as to God.ſinner carries looſely as to God, hee doth ſo in four things.

1. When Pretenders to Gods grace, doe not retaine the light of God ſhining in their minds, ſo that truths, that would be ſaving and ſanctifying, are impriſoned in unrighteouſneſſe, and God is not with liking and love in all their thoughts, Pſal. 10. 4. He is known, but not glorifyed as God, Rom. 1. 21. By the ſin as well of wanton chriſtians as wanton heathens, Gods grace is injured. Impure hearts, and evill lives are ſad contradictions to divine informations: Careleſſe ſervants minde not their Maſters pleaſure, not careleſſe Chriſtians the pleaſure of God.

2. When the commands of God are caſt behind the back, the grace of God is abuſed. As his Laws are ſweetly qualified in Chriſt, they are all Acts of Grace. God favours us in requiring obedience of us on Goſpel tearms: His Laws are known to Jacob, and his Statutes to Iſrael, he hath not dealt ſo with any Nation, Pſal, 147. 20. To the Iſraelites pertained the giving of the Law, Rom. 9. 4. Now to caſt his gracious pleaſure behinde the back, is ſuch an indignitie, as to caſt away a Princes gracious Proclamation, wherein his pleaſure is ſweetned with many acts of grace. God needs not our obedience, we need his commands, and in their obediential ſervice there is not only work but wages. The ſweet peace and comfort of ſincere goſpel duty payes for its performance. In conſcionable and ſpirituall obedience, as God p. 74duplicate page p. 75duplicate page p. 76is glorified, ſo there is great reward, Iſa. 49. 4. Pſal. 19. 11. What wrong do they to the grace of God, and their own ſouls, who under the favor of Grace neglect that holy compliance with the Divine Will, which is rewarded with preſent purity and delight, 1 Pet. 1. 22. Rom. 7. 22. and ſhall be with promiſed eternal happineſs? Rom. 2. 7. Heb. 6. 12.

3. When there is impudent irreverence in the preſence of Erubeſcentia virtutis tinctura. Laertius in vita. Diog.God: There is no fear of God in the eyes of daring ſinners, Rom. 3. 18. whereas true Grace would put on an holy bluſh, either to prevent ſin, or repent of it: The Philoſopher reſented modeſt ſhamefaſtneſs, as virtues colour; and the Scripture accounts of holy ſhame, as the complexion of Grace: O my God, I am aſhamed, and bluſh to lift up my face to thee, Ezra. 9. 6. ſo Rom. 6. 21. O our hypocriſie! we that ſtile the Lord our gracious God, are aſhamed of ſins before men, but bluſh not to ſin before God: O our ſlighting of Gods preſence! Though we ſee Gods All-ſeeing eye upon us, and are convinced, the Lord knoweth, and exactly weigheth our ſinful thoughts, reaſonings, deſires, affections, Perturbations, cloſe Atheiſme, irreverence, filthineſs, pride, envy, malice, and Books of ſinful words, Actions, to be read over again in the great examining and Judging day: yet the audacious ſinner will pour out his pollutions before the ſeen face of God, with a ſhameleſs whores forehead, Frous illis erat meretricis, nec vellent erubeſcere, nullis Dei judiciis, ſe corrigi ſuſtinerent. Calvin: in Jer. 3. 3.Jer 3:3and a ſpirit ſenſeleſs of his ſevere judgements or prying preſenſe. Too many that go for Gods ſervants, are like the looſe ones of men, that know their gracious Maſters eye is before them, yet abuſe him, and ſlight his pleaſure before his face; ſuch a frame of ſpirit ſpeaketh this wickedneſs, as if ſuch Language were uttered before the Lord: O Lord, thou art my loving Maſter, but I ſo little regard thee, that though I know thou feeſt me, yet I will diſſemble, be unclean, paſſionate, unjuſt in my dealings, worldly, and follow the ſwinge of my corrupt luſts in thy ſight; ſuch kinde of excuſes carry great filth and guilt—But be not deceived, God will not be ſo mocked.

4. When pretenders to the Grace of God live wholly to themſelves, Niſi quiſque à ſemetipſo deficiat, ad eum qui ſupra ipſum non appropinquat. Greg.and not to him; This is an affront to Gods Grace. It is the genuine and proper work of Grace, to live to God: He cannot draw nigh unto him that departs not from himſelf. Grace is water of life, it is with this, as with other water, it riſeth as p. 77high as the Spring from whence it came: The God of grace is the ſpring of grace; this living water runs up to its own Spring: He is the Sea of grace, this ſweet ſtream in a ſupernatural gratitude, runs into its own Sea. The Lord Chriſt deſigned this in his death, that his redeemed ones ſhould not live unto themſelves, but to him that died for them and roſe again, 2 Cor. 5. 15. But now when carnal Goſpellers follow the guidance of their own reaſon, the imperious Law of their deſires and affections, like Iſrael, bring forth fruit unto themſelves, Hoſ. 10. 1. Center their Religious ſervices, hearing, faſting, praying, reading, for ſelf, not God, Zach. 7. 5. When ſhining, glorious profeſſion, is but a more unſuſpected and politick ſacrifice to that grand Idol, Carnal ſelf, either in the whole or main of its ſervices, the grace of God is abuſed: When all Chriſtians by their profeſſion, ſhould lay out and conſecrate themſelves wholly to Chriſt, they are unworthy that the earth ſhould bear them, that do not fully reſign and devote themſelves to Chriſt. They are not worthy of the name of men, falſe to the Law of natural gratitude, that ſerve not their deliverer; and are not they as unworthy of the name of Chriſtians, falſe to the Law of ſupernatural thankfulneſs, that ſerve not their profeſſed infinite Redeemer? Pretended favorites of Heaven, are like thoſe ſelfiſh Courtiers who abuſe their Princes ear, Smiles, Grace, Honors, and Bounty to Chambering and Wantonneſs, to the greatning of themſelves and families, but improve not their Soveraigns Grace to his Honor, the glory of his Crown, the increaſing of his Treaſure, the eſtabliſhment of his Dominions; the lively Pictures of them that go for the Spiritual Darlings of Gods Court, who live not to the glorious intereſt of their Heavenly King, but bias all his gracious dealings, according to the motions of worldly and corrupt 6. The Grace of God is turned into wantonneſs, when the heart carryeth wickedly as to Chriſt. Theſaurus omnium Chriſtus donorum. Marlorat.ſelfiſhneſs.

SECT. 6.

3. THe Grace of God is turned into wantonneſs: When the heart carries wickedly, as to Chriſt, in three things.

1. When the profuſe riotous ſinner, runs in Gods Debt, becauſe Chriſt is his ſurety: Indeed, upon this truth and rocky foundation, that Chriſt is the faithful ſurety of his people, Heb. 7. 22. p. 78is built the eternal ſalvation of his Church: It is the richeſt, right orient Pearl, in the Goſpels Cabinet: A Believer would not be without this everlaſting prop and ſuccor to faith, this aſſured conveyance of eternal happineſs for the world: It is droſs and dung to this excellent knowledge, Chriſt is a ſurety: But to whom, and for what? To refuſers and deſpiſers of him? to looſe the reins on the neck of luſts? to priviledge the liberties and power of Satan? to ſin without controll and remorſe? Surely Chriſt as our ſurety on the Croſs, ſuſtained our perſon, and Chriſtus ut ſponſor perſonam noſtram gerebat, ut vetus noſter homo in nobis necaretur Dikſ. in Rom. 6. Faedus gratiae habet Chriſtum ſponſorem, ut tanquam Dei amici ambularemus. Dikſ. in Heb. 7.Rom 6Heb 7made to his Father an engagement for us, that our old man in time ſhould die, Rom. 6. 6. Yea, in the great agreement of the holy and everlaſting Covenant of Grace, there was this part of ſuretiſhip, that …e ſhould walk in holy fellowſhip with God and Chriſt, by the Spirit, as the friends of God, and therefore it is an intolerable indignity to our heavenly ſurety, at once to believe him an undertaker, that corruption ſhould die, and to live in ſin. This maketh him a ſurety, and no ſurety: A ſurety, in the profeſſed Faith and owning of this ſuretiſhip; no ſurety in the Preſervation, and not Mortification of wanton Luſts. Conſider this, all ye that ſin againſt the grace of your profeſſed ſurety, but without his leave, or the leaſt allowance of his Goſpel, was a gracious pardon-office, dearly purchaſed, by the infinite price of the blood of the Son of God, that it ſhould laviſh out forgiveneſs of ſins to diſſolute livers? Did God decree, and Chriſt accept of a weighty, coſtly, and ſuffering ſuretiſhip, that profuſe, Iewd Debtors, might ſpend more freely, merrily, and daringly, on the ſtock of their ſureties ſatisfactions? Such indignity carnal profeſſion impoſeth upon Chriſts ſaving undertaking: The Lord invites the humbled, burthened ſinner, to accept of Deus nos invitat ad veniam, & nos quo…idie cumulamus offenſam.his pardoning mercy, and proud Libertines heap up ſin: Theſe ſpots and diſhonors in Chriſtian Aſſemblies, are like to a young riotous Gallant, that ſpends largely, in Gaming, Feaſting, Whoring, and comfortably ſtayeth upon this, he ſhall not be Arreſted, not Impriſoned, becauſe he hath a rich ſurety will pay all: So expenſive Libertines give large vent to their corruptions, in their ſinful creature-exceſſes, in their abominable hypocriſies, in their unrighteous dealings, in their idolized ſenſualities, in their carnal ſecurities, and yet they chear, and fully ſtay themſelves in this Indemnity, the Law ſhall not arreſt them, nor caſt p. 79them into the eternal priſon of utter darkneſs, becauſe they have a rich ſurety, Jeſus Chriſt, who (as they preſume) will pay all.

2. When the faith of redemption, by Chriſt, worketh not Redemptio nos obſtrictos tenet, ac ſub obedientiae fraeno cohibet Carnis noſtrae laſciviam. Calvin. in 1 Cor. 6. Qui redemptus eſt alter us beneficio, non eſt ſui juris, Calvin. in Jer. 2. 20.1 Cor 6Jer 2:20ſubjection to him, the grace of God is turned into wantonneſs: Eternal Redemption, is an eternal obligation to ſervice, a bridle to curb our laſcivious fleſh, not a Feaſt to feed it: God hath on purpoſe decreed Chriſt a Redeemer, that he might be ſoveraign Lord over all his purchaſe, as we have dominion over that we pay dear for: Now where redemption by Jeſus Chriſt is preached in common, that the price of his blood was a ſufficient ranſome to redeem the whole world; there are very few but believe Chriſt died for them: But how is the myſtery and mercy of Redemption abuſed? the Faith of Redemption worketh not ſubjection in moſt profeſſed Chriſtians: They would be ſaved in their ſins, not from their ſins. Chriſt hath redeemed his people out of the hands of their enemies, but they are content to be in them ſtill; He died to reſcue them from their vain converſation, 1 Pet. 1. 18. but they are vain, Jam. 2. 20. Walk after vanity, Jer. 2. 5. and ſhall finde vanity their recompence, Job 15. 31. He was crucified, to deliver from the power of Satan, Heb. 2. 14, 15. but they are ſtill his poſſeſsion, Eph. 2. 2. as taken Beaſts are the Hunters prey, as Priſoners are the Conquerors ſpoil, to be carried up and down, dealt with at their pleaſure, 2 Tim. 2. 25. O that ſuch as are by profeſſion Subjects, and by diſpoſition and converſation Rebels againſt Chriſt, would ſeriouſly ponder theſe things.

1. Both the Scriptures and experience of loyal Subjects to Chriſt, do clearly evidence, that effectual, beneficial Redemption, is proved by ſubjection; that he died not to redeem us to the life, but death of ſin; not that we ſhould live and die in ſin, but Non ut nos vivendo pecca tis, immorarmur, & tandem immoreremur. Otho Caſmannus.live and die in the ſtate and power of Grace.

2. They that believe themſelves the redeemed of Chriſt, and yet are the ſlaves of their luſts, the vaſſals of Satan, have either not conſidered at all, or very ſlightly, That the proper intention of Redemption was Dominion; Ye are bought with a price, are not your own, your Body and Spirits are Gods, 1 Cor. 6. 19, 20.

p. 90To this end Chriſt both died, and roſe and revived, that he might Nullus fidelium juris ſui ſed alieni. Dickſonus. Ʋtinam hoc altiſſimis radicibus in mente figatur. Pet. Martyr, in Rom. 14.Rom 14be the Lord both of the dead and living, Rom. 14. 9. Surely no Believer is of his own right, but anothers: His Perſon is deeply and dearly paid for; now what is bought, paſſeth into the dominion of the buyer. The ranſomed of Chriſt are Peculium Chriſti, Chriſts own poſſeſſion. It was an holy wiſh of an holy Writer, O that Chriſts Lordſhip, with deepeſt impreſsions, might be rooted and fixed in our mindes: The looſe depravers of Redemption, run the hazard of periſhing, when they refuſe to be Chriſts poſſeſſion.

3. The greateſt freedom, pomp and glory of the world that Impii pre viliſfimis & abjectiſſimis habentur, licet ſpiendeant in oculis hominum. Davenant: in Coloſſ.takes carnal eyes, diſchargeth no wicked Libertines from being the moſt vile and abject ſlaves. Nobles, though bound in ſilver chains, are Priſoners. The Devil and the old Man will never envy their ſpiritual Captives outward freedoms, while efficacious Redemption hath made no powerful Tranſlation unto Chriſts Kingdom of ſalvation.

4. Carnal walkers conceits of Redemption by Chriſt, are pleaſing, deluſive and vaniſhing dreams: While the Iſraelites ſerved Quicquid ſomniant homines carnales de liberatione ſuâ eſt vaniſſimum. Nam ut Iſraelitae dum Phaaroni inſerviebant, non erant libertate donati: ſic Chriſtiani dum Diabolo parent, dum peccati delitiis diffluunt. Davenant.Pharaoh, they were not delivered; ſo titular Chriſtians never, felt the power of Redemption, while they obey the Devil, and abound in the pleaſures of ſin: The chained Priſoners thoughts of Ranſome, are very ſorry ones, while he ſtill ſtarves, and dieth in his Irons.

5. The avenging jealouſie of the Lord Chriſt, will flame out againſt them, who reſt, yea boaſt in heart, yea ſometimes in tongue, of his ranſoming Grace, and yet ſhake off his rightly purchaſed Government: He counts them no better than enemies, that refuſe his dominion, and threatens their deſtruction, Luke 19. 27. He ſhall come from Heaven to revenge their diſobedience to his Goſpel, 2 Theſſ. 1. who prophanely reſted on the Grace of his Redemption. How can they anſwer their undoing fallacy, of dividing what God hath joyned, parting Redemption from iniquity, and Redemption from Hell, as if the whole of it were to reſcue loſt ſinners from the ſmart, not the filth of ſin; to give them a licentious eaſe, not to fit them for their profeſſed Lords p. 81uſe, and their own eternal ſweet communion with him, to keep them from being veſſels of wrath, not to make them veſſels of honour. What a diſhonour is this to the grace of God, That Luſt, the Devill, and the World, ſhould Lord it over Chriſts purchaſe? What reproach to Redemption, that thoſe who beleeve they are ranſomed by him will not be ſubject to him, but abide, Col. 1. 21. Enemies to him in their minds, declared by wicked workes? Are not theſe men like ranſomed captives, bought by a deare price, who are ſo far from ſubjection, and paying honour to, that they rebel againſt their Lord?

3. When Chriſt is deſired for his comforts, not for his ſervice, Gods grace is turned into wantonneſs. Thus many take Chriſt to ſerve their turnes of him, not to ſerve him, for a ſhelter to comfort them in ſtorms, not a Maſter to doe his will. When under the terrors and ſorrows of death and hell they would have comfortable words from Chriſt, even then when they have rebellious hearts againſt him. I have heard from an eye, and ear-witneſs, a ſad report of a tipling, adulterous, prophane man, when he had the terrours of an angry God on his wounded ſoul, and not onelyonly fear of Hell, but confeſſed feeling of the paines and flames of hell in his ſpirit, was in his fleſh (like another trembling Balſhazar at the hand writing againſt him) a real afflicted Quaker, ſent for the Miniſter, cried out of his groſſe ſinnes, yea his barren and forſaken uſe of reading and prayer, but the ſlaviſh ſorrows were ſoon waſted, and the terrified ſinner ſoon grew vain, frothy, ſenſuall, and voluptuous. Such as like onelyonly the pacifying, but not the purifying part of Religion, have whoriſh hearts, wandring from God to other Loves, even then when they are afraid of him. Wanton, unclean wives, would have their husbands good lookes, words, and gifts, though diſobedient to them, and defilers of the Marriage bed. Thus too many adulterous hearts, when the lips only matched with Jeſus Chriſt, would have the comforts of Reconciliation, Remiſſion, Adoption, the peace and joyes of the Holy Ghoſt, even then when they contemn his holy ſtrict Goſpel-government. The Apoſtle Paul will be a condemning inſtance againſt theſe ſelfiſh wantons. As he obtained Pardoning mercy. 1 Tim. 1. 13. So he was the ſervant of Jeſus Chriſt. Rom. 1. 1. yea laboured in Chriſts vineyard more than any of the Apoſtles, 1 Cor. 15. 10. Should God put ſound p. 82hearts to the choice, whether they had rather have eminent grace to doe the will, than ſee the ſweet face of Chriſt, they would prefer dutifulneſs before joyes, and rather obey the commands than ſee the ſmiles of God. But rotten hearts are all for the comforts, Hypocritae magno ſupercilio jactant pietaetem, ſed pias monitiones rejiciunt. Calv. Iſa. 50.Isa 50nothing for the ſelf-denying, mortifying precepts of the goſpel, would be content to ſpend their daies in carnall rejoycing, not working for the Lord Jeſus. It is juſt with God, that all ſuch who onelyonly ſeek the comforts, but not the labours and taſks of chriſtianity ſhall everlaſtingly be ſtrangers to the ſolaces, who were enemies to the duties of the Goſpel. They who center Optimo jure nobis adimitur gaudium ubi in ipſo gaudere neſcimus. Calv. in Iſa. 24.Isa 24their joy in themſelves ſhall never have true joy. O that theſe men that fear no evill but wrath and Hell, and ſo doe keep in, not leave their wickedneſſe, and ſee no good in Religion, but its comfort and peace, would ſeriouſly conſider the experimentall words of Zanchy: Evill men doe but inwardly reſtrain their wickedneſs, which without feares they would wantonly powre forth, Suam pravitatem intus cohibent, quā …lioqui petu…nter effuſuri erant. unde nec meliores nec juſtiores apud Deum, quia licet timore impediti, ſuam iniquitatem exercere non audent, tamen intus habent cor peccatis aeſtuans neo renovatum ab obedientia Dei. Zanchius de legis officio.and this maketh them not the better, nor more righteous in Gods account, becauſe though chained up by fear, they dare not act their iniquity, yet within they have ſins impure flames, pent up, but no heart renewed by the obedience of God.

SECT. 7.

4. VVHen the heart carrieth wickedly as to the Law of God, The Grace of God is turned into wantonneſs. 7 When the heart carrieth wickedly as to the Law of God.This is done Doctrinally, and Practically.

1. Doctrinally: When the Juſtifying grace of God is made 2 diſ-obligement from the obedience of the Law: Becauſe they that are under grace, are not under the damning power of the Law: Therefore looſe Opinioniſts teach, they are not under the commanding power of the Law, as if Chriſt dyed to free from the malediction, that men might be free from the direction of the Law. This aboliſhment of the pure divine Laws Authority, betrayes as a crackt brain, ſo an unholy heart. An holy Law cannot but be bid welcome of an holy heart, and a ſpiritual Law will pleaſe a ſpiritual heart. It is too clear an evidence of a looſe ſpirit to diſanull the government of a ſtrict Law, They are wanton p. 83Sons, who becauſe they are free from their Fathers diſinheriting, will therefore be free from their Fathers ruling. The Lord Chriſt hath ſet a black mark of diſpleaſure upon theſe diſſolute Opinioniſts, and hath taught us, They that teach beleevers foreign, i. e. minimi ſiet, imo nihili, vult, e. dicere, illos iriè regno coelorum. Piſc: Schol: in Mat.are quit from the obedience of Gods commandements, ſhall be leaſt in the Kingdome of heaven. Mat. 5. 19. He ſhall be called leaſt, that is, he ſhall have the leaſt, yea no account with God at all; for thus Chriſt would be underſtood, they ſhall be baniſhed from their hopes of having a part in the Kingdom of Heaven. A ſevere threatning againſt doctrinal Antinomianiſme.

2. Practically: When under pretence that Chriſt hath redeemed ſinners from the curſe of the Law, they really lead accurſed lawleſs lives: They groſly erre, that think, the wrath and hell of the Law ſhall never reach them that are lawleſs. Aſſurance of ſaving Grace, joyned with a diſordered life, ſeemes to faſten a diſgracefull agreement on Chriſt, which he will never own, that he ſhall take off the Laws curſe, that they may ſhake off the Laws yoak: Hence Libertines take a courſe by their falſe Faith and covenant, that all the volleys of the Law, diſcharged from a jealous angry God againſt them, are but naked powdercracks, a ſcaring noyſe, not killing bullets, not doe execution upon them. Now Luſt and the Devill in theſe Practical Antinomians (for ſuch are wicked men that abuſe the grace of God) gaine a priviledging licenſe from the death of Chriſt, to ſin ſecurely, as if an open trade in Hells commodities, were allowed and ſealed by the blood of Chriſt. The Apoſtle hath told theſe to their terrour (unleſs the hardning habits of conſtant irregular courſes have foreign. Lex poſita legis contemptoribus, & iis qui ſubjici neſciunt. Dum legem divinam deſeris, ſalutē propriam derelinquis, Salv.put them paſt fear) The avenging Law is made for the lawleſs and diſobedient. 1 Tim. 1. 9. for ungoverned practical Antinomians, that live as they liſt, under the favour, as they think, of Goſpel grace. But little doe daring Rebels think, that have made voyd the Laws of God in their hearts and lives, That while they leave Gods Law, they forſake their own ſalvation; it being a ſignal part of their ſalvation to be ſaved from ſin, Mat. 1. 21. which is a tranſgreſſion of the Law. 1 Joh. 3. 4. How little doe theſe abuſers of Law and Goſpel conſider intention, which was not onelyonly to ſave ſinners from Hell, but his Law from wilfull, conſtant diſreputation and violation in the world: He hath magnified his Law, and made it honourable. Iſa. 42. 21. not onelyonly by his own perſonal obedience, p. 84but commending it to, and commanding it of all his followers, as a moſt equall rule of life, and way of happineſſe. They that oppoſe freedom from the Laws curſe, to binding in the Laws bonds, ſhould remember, that this ſpirituall bleſſing is a deep obligement Oritur hoc de. bitum ex beneficiis in nos collatis, ne amplius ſemper ſecundum carnem vivamus. Peter Mart. in Rom. Carni nihil debemus nifi mortifieationē. Ex. eod.to abhor a carnal converſation, and that they are not debters to the fleſh but the spirit, not to ſin, but Chriſt. Rom. 8. They owe on proviſions to, but mortification of their luſts. Yea further, they ſhould conſider, the Spirit, voice is the Laws, and the leading of Gods Sons by the spirit, is leading them in the cleane paths of the Laws obedience: Such as dare aboliſh obedience to the Law, becauſe the grace of God in Chriſt hath freed from the curſe, ſhould doe well to fear and tremble, they are the men and women that ſhall never eſcape the curſe, who ever abhorred and caſt off the authoritie of the Law. It is a word of eternall veritie, equity, and purity: The Idaea of eternal right reaſon in the minde of God, moſt fit to be an immutable and eternall rule of duty, and will juſtly and infallibly call for eternal puniſhment upon all looſe Rebels againſt it, hatſoever ſanctuary they think to Lex in ſanctis aternum duratfind in Goſpel grace. Well were it for Lawleſs Libertines, could they ſee themſelves under the curſing Law, and feele the ſmart of it, as a ſevere Schoolmaſter, to laſh them unto Chriſt, that being reſcued from the curſe, they might bee enabled by the ſpirit of Faith, love and power, to performe the duties of the Law.The Grace of God is turned into wantonneſs, when the heart carryes wickedly as to the Goſpel of Chriſt. Audiunt vocē ſervi ejus, Iſa 50. 10. Subeſttacita Antitheſis, inter audientiam quam exigit & licentian ſpernendae doctrinae, calv.Isa 50:10

SECT. 8.

5. THe grace of God is turned into wantonneſſe, when the heart carrieth wickedly as to the Goſpel of Chriſt, and ſo it doth.

1. When the Goſpel cometh in Word onelyonly, not in Power, when all its ſweet invitations, intreaties, wooings, exhortations, doe but bear the air, are never entertained by the true hearing ear, into the beleeving heart; when Goſpel Sermons, Chapters, Diſcourſes, Examples take no impreſſion upon hard hearts; when glorious Evangelicall myſteries, Angels admiration, are ſlighted by the carnal, vngrateful world, yea when a long, barren, uneffectuall living, under Goſpel ſaving diſcoveries, ſadly declareth, it hath not yet bin the power of God unto ſalvation when after ten, twenty, forty years convincing, inviting miniſtry it may be ſaid of p. 85too many under ſouls Phyſitians, what was ſaid of the woman with the bloody iſſue, under bodily Phyſitians, They are nothing bettered, but grow worſe. Mar. 5. 26. when the moſt favour carnal ſpirits give the goſpel, is to give it the hearing, and that is all; like wanton ſons that give their Fathers the hearing of their commands, and that is all; in this caſe the grace of God is highly abuſed. Againſt ſuch as oppoſe the word of Holineſs, Life, and Salvation, and have no faith to mingle it in their hearts, as if it were a fable, a lye, a loſs, ſo doe, injudicious ſlighty, careleſs, ob…linate, though profeſſed chriſtians; theſe are witneſſes. The Theſſalonians, who did not only hear the word, but felt the power of it. 1. Theſ. 1. 5. The fruitfull coloſſians who heard it, and knew the grace of God in truth, Col. 1. 5, 6. The Romans who after it was delivered unto them, were delivered in its tranforming mold, as mettal into the Bell-founders, or clay into the Potters ſhop. Rom. 6. 17. The whole number of foreignthe ſaved that in the word of grace have felt and demonſtrated the revealing of Gods arme, are mightily tranſlated from Satans kingdom into Chriſts. Col. 1. 13. have mightily experimented the caſting out of the Prince of this world, Joh. 12. 31. will be aſtoniſhing witneſſes againſt them, who indeed have heard and read, and have had cold and lazy convictions of the goſpel, but with ſtony hearts reſiſted the faſtning and ſaving powerfull impreſſions of it.

2. When the Goſpel doth not diſmantle the Devils garriſons; doth not by its ſtorms, or friendly ſweet Parley, get the Royal Fort, the Will for Chriſt, and doth not ſet him there as commander in chief. When the Forts of hell doe not fall before heavenly Diabolus vinctos nos ten… bat foreign. Oecumenius. Qui hujus imperium adhue ferunt, ſcelerum licentiā, & ſatanici regni fulc…a inſtaurant: Ganlt: in Luk: 10Goſpel batteries; when its ſweet trumpet ſoundeth to the battle, its weapons are handled and uſed, but all the while pretenders to Chriſts colours, fight on the ſide of the Prince of darkneſs, and are faithful to him as their Liege Lord, here the grace of God is iniured, as being appointed to be the conquering arm of God, but is bleſſed with no victories over formall profeſſors. Satan careth not how much we have the nations of Goſpel in our minds, and mouths, ſo he may ſtill bind us faſt in the chains of our own ſins. They who yet can bear his deſtructive government, they are the ſupporters of a ſinful licentiouſneſs, the props, not the ruins of Satans kingdom. He will reſent Goſpel Faith, and profeſſion, as a meer mockery, that doth not deny his ſervice, nor diſturb his poſſeſſion He hath too clear demonſtrations of a carnall goſpeller, that bare words cannot p. 86caſt him our, that nothing beneath Almightineſs can do it, untill the chains of our own making, the reaſonings, luſts, affections of the fleſh are broken aſſunder; he looſeth no Priſoners, untill the Captain of ſalvation lead captivity captive; there neither is nor can be any deliverance: Such as under Goſpel-means of reſcue, that never yet had the victorious power of Grace, Diſruptis hiſce vinculis, ille praed… ,ſuà ſpoliatus, nos liberati ſumus. Davenanat in Goloſſ. Satis oftendunt ſe in foelicem illam-tyrannidem non agnoviſſe, & proinde Evangeliun n…nquam in animum admiſiſſe. Gualther. in Luke 10.Luke 10ſufficiently declare they never had a ſerious ſenſe of Satans pernicious Tyranny, nor ever received the power of the Goſpel in their hearts.

3. When the Goſpel hath no becoming converſation in the World: It is ſo, when it and the Author of it are owned in words, but in works denyed, Tit. 1. 16. When un-Goſpel livers are ſo far, like Demetrius, to have a good report of the truth, 3. Ep. Joh. 11. and adorning the Doctrine of God our Saviour, Tit. 2. 10. That the word of Gods Grace is blaſphemed, Tit. 2. 5. and heareth ill of carping, graceleſs Criticks, almoſt as fabulous, that is, ſo impotent over diſſolute lives: Herein is Grace abuſed. It was a ſad ſaying of Linacre, reading the ſevere requiries of the Aut hoc non eſt Evangelium, out nos non ſumus Evangelici. Linacr.Goſpel; Or this is no Goſpel, or we are no Goſpellers: Such as have an high calling to Earthly Crowns and Thrones, uſually live worthy of their high promotion; Their Spirits and Places are equally high: God hath called his people unto a Kingdom, and Glory, and this calleth upon them to walk worthy of God, 1. Theſſ 2. 12. It was good counſel Agapetus gave to Juſtinian the Emperor, foreign Agapetus ad Juſtinianum. foreign Ex eod.To walk worthy of God, ſaying, He indeed is worthy of God, who doth nothing unworthy of him: The thanks he ſeeks, owns, and delights in, is not the eaſie tender of good words, but the real production of pious works: When the mouth is hot with GoſpelRedemption, Reconciliation, Pardon, Sonſhip, & the like, but the heart is cold in the thoughts of theſe things: Goſpel -duties and confeſſions keep no even pace; when there is Goſpel in the lips, but no tuning harmony of it in the life, here the grace of God is wronged.

p. 87SECT. 9.

6. THe Grace of God is turned into wantonneſs, when the 9. The Grace of God is turned into wantonneſs, when the heart carrieth wickedly as to the Creatures. Difficile eſt ut quis de deliriis tranſeat ad delitias, ut in utroque ſaeculo primus ſitheart carries wickedly as to the Creatures: Even theſe the good bleſſings of God, through the corruption of nature, are back friends to godlineſs. It's rare to finde the high bleſſings of the upper and lower Springs to kiſs each other: It is not ordinary to ſee Heavenly and Earthly riches to meet together in the fame perſons. Its hard, ſaid Jerome, to paſs from delights to delights, from the pleaſures of this life, to thoſe of the next;to be eminet in the great Eſtates, Honors, and ſweetneſſes of both worlds. There wants not ſad and common experience: This World becomes the immortal ſouls enemy; it is an eminent part of Gods Grace, when a precious ſoul is delivered: from the burthens, the ſnares, the pollutions of it: A corrupt ſtomack turns good meat into bad humors; and a corrupt heart Creature delights, into bad manners: They accidentally prove the ſouls bane: They make God and ſouls Strangers, prove intangling ſnares, and lead immoral mindes Captive. Bruit Beaſts goe heavily under a weighty preſſing burthen, and wealthy ones move faintly and wearily in the ways of Godlineſs, under a great load of riches. The Lord Chriſt knoweth well, that his heavenly Racers can run beſt; and Soldiers can fight beſt, that are leaſt burthened; therefore ordinarily he gives not out to his people vaſt Eſtates; Not many mighty, 1 Cor. 1. 26. The poor in the world, rich in faith: The lighter, the happier, the ſpeedier is motion Heavenwards. As the Redeemed by Chriſt were given him of the Father, to be taken out of the world, John 17. 6. So it is a main part of firſt converſion, to be turned from the Creatures unto God, and therefore it is an abuſe of Gods grace, to be licentious among the Creatures: That is done, when the uſe of the Creatures is intemperate and idolatrous.

1. Intemperate, when ſo much is taken in as wholly unſuiteth Non inducunt ad bon…rificandum createrem, potius abdus …, in …bl vionem. Pariſienſis pars 2. de Univerſo.for the ſervice of God. Creature-ſurfets, unſit for glorifying of Gods grace: They are not coards to draw to God to honor him, but fetters to draw from God, and forget him. 'Tis hard at once to have a full purſe and belly, and a ſoul filled with Spiritual Riches and Delights. Seneca's ſaying is too frequent experience: A liberal uſe of the ſweet Creatures, maketh a ſtrong Body, but niverſo. p. 88a weak minde. Bodily delights, are like an intoxicating Wine, and Sunt in vinum inebriatienis & augmentū Corruptionis. Ex eod c. 58. Nulla eſt carnis cupiditas quae non hominem inebriat. Marlorat. Qui honoratur in via in perventione damnabitur, & quaſi per amaena prata in car…erem pervenit. Gregor. in Moral. Danda eſf opera ne ſe mundo ingurgitent, ſi volunt ad Chriſti regnum properare. Marlorat.the improvements of corruption: There is no luſt of the fleſh, that the unwary ſinner is not drunk with: Its cravings and ſervice unfit for duty, as the over-charged Drinker is for his work. It was therefore Chriſts caution, Take heed to your ſelves, leſt at any time your hearts be over-charged with ſurfetting, and drunkenneſs, and cares of this life, and ſo that day come upon you unawares, Luke 21. 34. God hath not given the Creatures to hinder, but promote obedience: 'Tis a ſad exchange, when the abuſed Honors of this life, ſhall be ſwallowed up in the damnation and contempt of the other, and the worlds voluptuous wantons, paſs through the pleaſant Meadows of preſent delights, to the ſtinking, howling, and ſmarting Priſon of Hell: They that would make haſte to Chriſts Kingdom of glory, had need be careful, leſt they cram and ſurfett their ſouls with the world. Too much of thoughts, deſires, affections to this, is ſadly puniſhed with nothing in the other. Wo to them that are intemperately full here, they ſhall hunger hereafter; and their diſ-ſatisfaction will be a part of their Hell. Chriſtian liberty, and Goſpel grace, will be no Patrons of Creature exceſſes.

2. When the uſe of the Creatures is Idolatrous, Gods grace is abuſed: Joſeph ſhould be great in Aegypt, but Pharaoh would be in the Throne above him: We may uſe the creatures, but they muſt not be ſet in the hearts Throne above God: We make that an Idol, that hath an equal or higher room in our hearts. 'Tis a kinde of Idolatry to place happineſs in the Creatures: Covetouſneſs Eſt quoddam idololatriae genus, foelicitatē in rebus creatis ponere. Granatenſis.is ſtiled Idolatry, Col. 3. 5. Inordinate ſweet worldly loves, are heart Idols: God never gave the Creatures to be ſet in his room: 'Tis his high diſhonor, when the love of the world ſwallows up the love of God; truſt in the Creatures, denyeth confidence in the Rock of Ages; rejoycing in things of nought, obſtructs Joys in the things of Eternity: The ſervice of the Creature, puts by the ſervice of God, Bleſſed for ever. A Prince will not bear it, that his promoted Creatures ſhould be ſet above him; ſo neither will the Jealouſie of God bear it, that the creatures he hath made ſhould be ſet above him: We uſually ſay, ſtand by, and remove thoſe things that ſtand in our light. O our little account of God! we ſay not, ſtand by, nor remove from our irregular eſteem and affections, the things that p. 89ſtand in Gods light. If we have not Grace enough to take our hearts off from the dark Eclipſes of Gods glory, and God intend mercy to us, he will either remove them out of his light, or imbitter their uſe. Hence Parents and Children, Husbands and Wives, have been bitter-ſweet one to another, yea often times more bitter then ſweet; Leſt a conſtant tenor of undiſturbed contentment and delight, ſhould tempt and turn Relations into Idols: upon this account too, riches, health, and friends, have fled away; leſt the Lords people, too prone to adore and admire Creatures into Idols, ſhould ſet them too high. The words of Auguſtine are not more true, then ſad experience: Whatſoever you love that is from God, will be juſtly imbittered to you, becauſe Bonum quod amatis ab illo, ſed amarum erit juſte quia injuſte amatur deſerto illo. Aug. Conf. I. 4 Miſera anima a te refugit, cum quo ſemper gaudet, & ſequitur mundum, cum quo ſemper dolet. Aug. in Medit.it is injuſtly loved by departure from him. They are alſo a part of his ſweet meditation: The miſerable ſoul runneth from thee, in whoſe ſweet preſence it is feaſted with joy, and followeth the World, with which it meets with thorny vexations.

CHAP. V. Wherein are ſet down the Càuſes, why the Grace of God is turned into wantonneſs.

SATAN, a malicious enemy of Gods Grace, knowing that the abuſe thereof is a ſin of aggravated and accumulated wickedneſs of a deep ſcarlet tincture, and the higheſt affront that can be offered to a gracious God, The Mediator and Spirit of Grace, hath many pernicious Methods, and deſtructive Wiles, to tempt to this hainous ſin: Though all of them are not in every abuſe of Gods Grace, yet ſome of them in ſome, and ſome of them in others, are the cauſes of this eminent and diſhonorable injury to the God of Grace: I ſhall conſider them under four Heads; Wants, Errors, Preſumptions, and Temptations.