Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	obedience_n	obligation_n	1,036	5	9.4199	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11603	Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1638 (1638)	STC 21844; ESTC S116824	112,358	217

Priscillianists of the ninth that if ever there were times to say as David now are the dayes It is * Psal 119.126 time for thee Lord to lay to thine hand for men have destroyed thy Law Let us be warned to be better informed in our judgements and remember what our Saviour saith Matth. 5.17 He never came to destroy the Law and Prophets and what Paul Rom. 3.31 We do not abrogate the Law by faith Thus understand First From obligation to Laws Ceremoniall and Judiciall particular to Jews we are freed so that now no longer lies bond or any mans conscience simply as from Gods Precept to observe dayes and times and difference of meats and apparell Secondly Yet though that be so we are not freed from obligation to obedience of the Morall Law for that is the Law of nature in all the parts of it given to Adam in innocencie when as yet was no difference betwixt people and people Thirdly But when we say we are free from the Law as the Law is abrogated to us thus we desire Scriptures should be understood First From the Curse of the Law Gal. 3.13 and 5.18 23. Secondly From the Justification of the Law requiring every man to bring unto Gods judgement seat the perfect righteousnesse of the Law of his own personall performance For without the Law is the righteousnesse of God revealed Rom. 3.21 22. Thirdly From the rigour of the Law that promiseth no life nor reward but to the perfect in obedience for our weak services are accepted yea crowned by promise of God in the Gospel Fourthly From exasperating vertue of the Law expressed by Paul Rom. 7.8 see Psal 40. But from obedience of the Law no man is freed Mat. 5.17 18. The second errour reproved is the misapplying and abuse of the Doctrine of Christian liberty even when it seems to be rightly understood as amongst our more intelligent people that will confesse they stand bound to the obedience of the Decalogue and their freedome to be onely from the Curse c. yet may we observe many abuses of Christian liberty First St Paul notes one frequent in his time Rom. 6.1 It seems this That because they were not under the Curse of the Law therefore we may sinne Mention if I see it not rife amongst many of our people I would it were not amongst some professing best mindes that because there is no condemnation to them that are in Christ therefore they take liberty to sinne Rom. 8.1 But where learnt we thus to turn the grace of God into wantonnesse that because Christ hath died to redeem us from the Curse therefore we should sinne against God Me thinks that of Paul should rather be our inference 2 Cor. 5.14 That the love of Christ should constrain us to live to his glory withall therein we should behold the strictnesse and severity of God against sinne which nothing could expiate but the death of the Sonne of God and can we forget what Saint Paul speaks Heb. 10. If we sin wilfully there remains no more sacrifice for sin and how can we be assured that we have share in freedome from the Curse not being freed from the reign of sinne Rom. 6.2 Yea see the qualification of men freed from damnation Rom. 8.1 They are such as walk not after flesh but after Spirit Secondly Saint Iames notes another that from the other part of freedome from Morall Law inferred a lawfull neglect of good works for sith we are justified by faith alone what necessity of good works see Iam. 2. But know we though faith justifie alone yet is not alone Gal. 5.6 though heat of fire warm alone yet is it not without light And are there no uses of good works but onely to justifie us What say you to these Obedience to God Matth. 5.16 Eph. 2.10 The glory we bring to God in adorning the Gospel Tit. 2. In stopping the mouthes of aliens 1 Pet. 2. In preparing them to glorifie God 1 Pet. 2. and 3. and is it nothing that by them We make calling and election sure 2 Pet. 1.10 And how shall we assure our selves that we are justified except by our works see Iames 2. And me thinks the glorious reward and crown of righteousnesse which God hath prepared for them that love his appearing 2 Tim. 4.8 should excite us see Mat. 10.20 The third abuse is that of the freedome from rigour of the Law that because God hath promised to accept our endeavours though mixt with many imperfections therefore cry out Quorsum such precisenesse and such striving for perfection as if the Lord had not promised to judge us after the mitigation of the Gospel True it is there is such a promise to spare us Mal. 3.17 yet withall there is a precept to make * Heb. 12.13 strait steps to our feet To walk * Eph. 5.15 accurately To keep our selves * Iam 1.27 unspotted of the world To abstain from the very * 1 Thes 5.22 appearance of evill Secondly He that promised to accept our endeavours required that they should be strenuous and bent to the utmost of our ability Act. 24.16 Phil. 3.12 13 14. and so onely God spares as a father the sonne that serves him Thirdly The imperfections which God hath promised to pardon issue not from presumption or malice but from ignorance and infirmity There are three sundry degrees of actuall sinnes in men First Such as issue from ignorance Psal 19.12 Cleanse me from my secret sinnes Heb. 7. The high Priest offers sacrifice for sinnes of ignorance Secondly From infirmitie or passion Gal. 6.1 1 Ioh. 2. For these were ordained sacrifices of atonement and propitiation Thirdly From presumption Num. 15.30 And he that thus sinnes dies without ransome for he hath in pride of his heart contemned the Commandment of God and what do they lesse that thus presume of Gods mercy and bounty See Deut. 29.19 20. But mark we in the next place the ground of Davids protestation For thou hast loosed my bonds and see whether it be not applicable unto us Besides that freedome from Civill thraldome and from Spirituall bondage under the Law Morall Ceremonial in that sense that hath been explained There is yet a threefold liberty which we in this Church are partakers of and they should be all so many obligations to do service unto God First What say you to this Freedome from thraldome to Idolls and humane Traditions Saint Paul mentions it to Galatians as no small blessing of God Gal. 4.8 9. and Col. 2. If we look back to our forefathers or cast our eye upon other Nations Christian what miserable vassallage live they in under Antichrist the Idolls of wood and stone which he hath erected Besides the many will-worships which he forceth upon the consciences of men more then the Commandments of God from these bonds God hath freed us Secondly Come yet to a more generall favour of God Those of you I mean whom Gods truth hath

afflictions work upon gracious dispositions even to the disturbance of the tranquillity of the soul It is little Paul saith Heb. 12.11 no affliction joyous therefore addes it is grievous Psal 42.5 11. and 43.5 we read of dejecting the soul of tumults in his soul Psal 6.3 of vexation and Psal 38.8 he roared for the very disquietnesse of his heart And you may observe the same to issue out of foure causes usually First Violent Passions whether grief or fear or wrath c. when they grow immoderate towards violent what a cumbustion fill they the whole man withall Iam. 4.1 See envious grief and desire of revenge in Haeman what disquiet it worketh Hest 5.13 and 6.12 So Ahabs covetousnesse 1 Kings 21.4 Secondly Conflict First Twixt sanctified reason and appetite when reason perswades one way affection draws another and each strives for victory Secondly Twixt rectified conscience and affection when affection would carry to evill and conscience would restrain from evill Thirdly Twixt corruption and grace Rom. 7.23 the law of the members rebelling against the law of the minde Thirdly Guiltinesse as Psal 32. and 38. and 51. This is piercing above measure Psal 38.3 4. I mean when either new sinnes are unrepented of and for which we have not yet received assurance of pardon into the conscience c. or when the Lord presents to the soul old sinnes without manifestation of favour in the pardon of them as Iob 13.26 Who can expresse the terrour of that unrest the soul is then possessed withall Fourthly Apprehension whether true or fained it matters not to the disquiet of the soul It was a false apprehension of Iob 13.24 that God counted him as an enemy he meant his good as his triall his humiliation his justifying against all the slanderous imputations of Satan Yet how perplexed is that holy soul False that of David that God had * Psal 77.8 9. forgotten to be gracious or had shut up his loving kindnesse in displeasure yet is he troubled overwhelmed breaks sleep yea is astonished Psal 77.3 4. But is the apprehension true then no marvell if the soul can finde no rest It was true that God had taken from him the joy of his salvation Psal 51. inhibited lively operation of his sanctifyng spirit Psal 32 c. Here if he roar for the disquietnesse of his heart who marvells Who I mean that ever tasted how gracious the Lord is Vse 1 Take heed how ye censure lest ye mis-censure those to whom these things betide What if through passion or conflict or consciousnesse of evill or apprehension of wrath they finde for present happily no rest in their souls What when through sinfull infirmity they bewray impatience murmuring c. Therefore are they none of Gods Et quidni Davidem Jobum Jeremiam quicquid sol unquam vidit renatissimum ex renatorum albo expungimus Then condemn we the whole generation of the just Pity compassionate comfort such perplexities for either thou mayest in like sort be * Gal. 6.1 tempted thou art yet in the * Heb. 13.3 body Hodie mihi cras tibi and God is often moved to * Pro. 24.18 turn his hand from them to thee that he may teach thee more compassion and Iobs friends for this fault are sharply rebuked Iob 38.2 and sacrifices expiatory for that sinne prescribed Iob 42.7 8. Flatter not thy self by mis-understanding the Vse 2 promise as if without interruptions the performance were intended Mercy and peace shall be upon them that walk after the rule Gal. 6.16 But think you without interruption Where is that promise Hath not God reserved to himself power to chasten to try to prevent c. Though favour be not lost yet sense is often interrupted and though God never hate Ioh. 13.1 yet is oft angry with his dearest servants c. Beware how we provoke the Lord to remove Vse 3 from us this blessednesse of our soul or through our own indiscretion interrupt or disturb the rest of our souls the happinesse of a Christian upon earth stands in it Occasions of the souls disquietnesse I will minde you of the occasions how Gods own servants have fallen into it First Giving liberty to their reason to exact Gods justice and to quarrell the unequall distribution of the good things of this life see Psal 37. and 73. Ier. 12. Hab. 1.13 c. Thus curb it First He is an absolute Lord Matth. 20. Secondly Yeeld that there must be difference betwixt him that serveth God and him that serveth him not Must this difference needs be in outward things Eccles 9.1 Sufficeth it not that we have our preferment in spirituall blessings Ephes 1.3 And is he bound presently to manifest it see Mal. 3.18 Secondly Our over-prizing some speciall blessings and too much contentment found in them I finde many have faulted in that kinde Abraham in Ishmael Iacob in Ioseph David in Absalon None but God hath chastened read the stories Thirdly But above all beware of presumptuous sins sins against conscience committed out of perswasion of the graciousnesse and mercy of God Doth thy experience of Gods favour the pledges of his love encourage thee to evill Trust me no more if thou loose not till thy repentance renewed that former fervour thou hast tasted in his grace and so pierce thy selfe thorow with perplexed sorrows see David Psal 51. And so is the Effect of Davids Pressures Follows now the check David gives his soul for such causlesse disquiet Return unto thy rest O my soul Enjoy thy old tranquillity solace thy self in God so doth grace check its own passions the storm of violence once overblown especially for what disturbance riseth from outward pressures see Psal 42.5 ●1 and Psal 43.5 and Psa 77.10 It is mine infirmity and Psal 73.22 he be-fools be-sots be-beasts himself for it What a fool What an ignaro What a beast am I to be thus vexed and disquieted for what Gods provident hand disposeth And weigh it well ye shall see reasons enough of controuling our selves in this behalfe that we suffer either passion or mis-apprehension to rob us of so great a benefit as is the quiet of the soul First Where have we learnt to equall to over-value any outward blessing to the peace of the soul which passeth all understanding Phil. 4.7 Secondly Where to advantage the devill against us to work upon our passions till perhaps we be swallowed up of sorrow 2 Cor. 7 11. We are not ignorant saith Paul of Satans wiles Thirdly Is it just with God to afflict us Have we sinned against him Why then do we not willingly bear his wrath Mic. 7.9 Fourthly Have we forgotten the consolation that God offers himself unto us as unto children Heb. 12.5 His promise that he will do us good for this evill 2 Sam. 16. and in the issue make us partakers of the quiet fruit of righteousnesse Heb. 12.11 Bear we not our selves in these unavoidable passions which