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	sin_n	transgression_n	2,525	5	10.8527	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79826	The abuse of Gods grace: discovered in the kinds, causes, punishments, symptoms, cures, differences, cautions, and other practical improvements thereof. Proposed as a seasonable check to the wanton libertinisme of the present age. By Nicholas Claget, minister of the Gospel at Edmundsbury in Suffolk, M.A. of Magdalen Hall, Oxon.	Clagett, Nicholas, 1610?-1662.; Wilkinson, Henry, 1616-1690.	1659 (1659)	Wing C4368; Thomason E978_2; ESTC R207811	268,515	321

qui alle gorica resurrectionem imaginando veram illam quae nobis promissa es solvunt Marlo in Cor. 15. 1. time His words are There are those who do wrest the resurrecion of the Body manifestly declared in Scriptures into an imaginary signification a resurrection from the death of ignorance to the life of truth Marcion Basilides Valentinus Apelles were poisoned with the same Error Marlorat noted also the same evil spirit surprized a sort of furious men possessed with Devils who called themselves Libertines who imagining an Allegorical Resurrection deny the true literal promised resurrection of the Body Satans grand design in overthrowing this great truth is a carnal voluptous dissolute life Let us eat and drink to morrow we shall die will be the counsel and practice of the flesh if the dead rise not 1 Cor. 15. 32. The genuine fruit of such a corrupt error is playing the wanton under yea against the light of nature and grace At what door any unstable licentious Christians of the present Age have suffered first the questioning then the slight assent to and lastly the positive denial of the bodily Resurrection to come in the care of good life goeth out Moreover The party of Perfectists under the pretensions of a compleat transcendent grace inherent in the regenerate having first abused the word of grace have eminently dishonoured regenerating grace That sweet grand truth whoever is born of God sinneth not Joh. 3. 9. That is either the sinne unto death or reigning sin as in the unregenerate is wrested as the support of a possible perfect innocence yea as the cover of any sinne not to be accounted sin if in the regenerate The Pelagians and Catharists abused this place so called because they seigned Beleevers in Libertinorum insana opinio qui persuadent omnem sensum peccati abjici endum quod hominum imperfectorum sit conscientiae motibus perturbari eos dicunt vere in Chris̄to renatos a mortuis excitatos qui nullum peccati sensum amplius habent et existimant quicquid agant vel tentent placere fect Deo unde quum apudipsos adulteria facinora hujusmodi deprehenduntur ea ne quaquam insiciantur sed aiunt sibi non esse peccata quod ea pro peccatis non habeant sed illis ad pecca tum imputari praedicant quiper infirmita tem peccata esse existimant Marlor in 1 Cor. 9. 9. this life have an Angelical purity some Anabaptists have renewed this dream The same folly the Spirit of Error hath transmitted to the sottish Quakers All which depravers of the holy Text the same Apostle John that wrote it hath sufficiently confuted in these words If we say we have no sinne we decieve our selves and there is no truth in us How easie is it for ignorant loose stupid sinners to perswade themselves they are born of God And if nothing they doe is sinne with what bold security unbridled liberty and unconscionable insensibility will they give themselves up to the uncontrouled swing of their domineering Lusts How sadly hath the word of truth concerning Regeneration and Perfection been abused of old and present times The saying of Marlorat hath been transcribed in the erring braines and loose lives of some Monsters of Christian profession among us 'T is the mad opinion of Libertines who perswade said he that all sense of sin is to be cast off that it appertaines to imperfect men to be disturbed by the motions of conscience And therefore they say they are truly regenerate in Christ and raised from the dead who have no more sense of sin and think what sorever they do or hold pleaseth God When they are taken in Adultery and such kind of villanies they doe not deny them but say they are no sinnes to them because they do not account them so but they affirm they are onely imputed to them as sin who through their weakness think they are sins If this be weakness to account sin sin and to be troubled for it and it be Christian perfection not to think sin sin nor to have an awakened sensible conscience of sin I know not what wickedness is O sad and desperate delusion Here is the plain efficacy of Satan to miscall an admantine remorsless heart Chriperfection of life and healths activity Yet the of the Christian name dare call the stupidity of a dead and seared conscience Perfection If we right name and nature it let it bee called Perfection but of wickedness not holyness 'T is a character of sinners past grace They give themselves over to lasciviousnesse to work all uncleanness with greediness and that a licentious impenitent liberty may never meet with check again they are said to be past feeling the word imports past grieving Eph. 4. 19. There is some hope of recovery in a troubled conscience none a sorrowless Trouble of spirit for wickedness may stop a bold careere hel wards and beget thoughts of returning but he that gallops to destruction hath not an inward pang a sing a groan a tear in his way must infallibly perish Wel were it if this vile spirit of error had been in that hell of gross darknesse ●hence it came but the same impudent Diabolical looseness that Reformed Writers condemned and discovered long agoe a generation of false adulterate Christians have revived in our sad infamous and spotted times I mean the Ergtish Borborities impure Ranters whose toadish natures have suckt up that venome their loose fraternitie powred out in the time of Calvin Marlorat and others as Calvins Opuscula especially his judicious and Zealous Tract against Libertines and Marlorat in his New Testament Expositions But O you scandals of the English name and bolts of Christianity Heavens scorn and Hels triumph the highest form in Satans School that rant it out in most free and liberal allowances of your uncontroled Lusts that make not sins definition The transgression of Gods Law 1. loh. 3. 4. but a Thought an Opinion Nothing is sinne with you unless you think and account it so who have so much sinned against conscience that you have quite cast off the sensible conscience of sin if your debauched looseness hath not cast off the Eible and s●n-discovering books out of your hearts and hands and providence may lead you to the reading of this Section I beseech you fear tremble repent and know the holy Text of which your impure hearts unmotified lusts vile affections have given a depraved Exposition be no patron of but severe enemy against your monstrous impieties impurities and unrighteous dealings Wil you not be speechless in the arraignment of the Last Judgment when from a double Tribunal of Nature and Grace Reason and Religion Paganism and Christianty you will be infallibly condemned You will learn that Virtue is Virtue Vice Vice Grace is Grace and Sin is Som whether they be thought or beleeved so be or no a stupid conscience in a stupid hellish Liberty to sin is no Christian

a property of true repentance 2 Cor. 7. 11. 6 A choice Gospel blessing is denyed 6. You deny your selves a choice Gospel blessing which is the turning of you from your iniquities Act. 3. 26. Joyfull news to sound hearts to be rid of the power of their tyrannizing sins 7 A choice fruit of Christs Intercess●ō is mist 7. You miss a choice fruit of Christs intercession which is to give repentance to Israel Act. 5. 31. One of the great donatives of the Prince of Life installed in his heavenly glory a choice Royal gift to fit for Heaven 8. You divide what God hath joyned together Remission and 8 That is divided which God hath joyned 9 Selfishnesse appears in thoughts hopes and desires Repentance Act. 5. 31. Sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus 1 Pet. 1. 2. 9. You are wholly selfish in your thoughts hopes and desires of pardon would have God blot out your sinnes to serve your own turn not to serve him to sinne with a peaceable spirit not serve him with a pure conscience That you might not goe to Hell not that you might be fit for Heaven O Christians abuse not upon these accounts pardoning grace If you doe and die in this wickedness be sure these considerations will like fire flashing about the ears in the other world flame upon your consciences as daring wantons that have played and sported with Gods pardons If you say God forbid we should abuse pardoning grace we are free from so great a sinne Take heed you dream not of innocence where the Word chargeth you with guilt Surely you play the wantons with pardoning grace if seven things are verified of you 1. If you sinne in hope of pardon which is wretched presumption 1. To sin in hope of pardon is wretched presumption Are you not like those ill nurtured and impudent children that are vile and wicked because they expect their fond and indulgent Parents forgivenesse or like those Rogues that rob and steal because they hope for a Psalm of Mercy or like those tempters of God that wound themselves because they look for healing from a soveraign Balsome What is this expectation of pardon but a confirmation in sin and an encourgaement to doe still more wickedly 2. If after your assurance that you are pardoned you boldly 2 To sin upon hopes of pardon is to welcome the flesh willingly and delightingly bid the next temptations welcome this is in effect as if you should say Welcome flesh we are your servants welcome devil we are your subjects welcome world with all your snares sinfull pleasures and pollutions we will refuse none of you we are out of gun-shot you can doe us no hurt we had lately a pardon sent into our bosoms and now we may have liberty of sport and dalliance we have a gracious God that will forgive us and a suretie who will pay all our debts If this be your case do you not clearly affront pardoning grace 3. If your design of desiring and obtaining pardon be onely 3 Such as sin in hope of pardon can easily beare the pollution of sin to have a quiet conscience but not a good one you can very well bear the obstruction the rebellion the pollution of your sinnes but onely dread their damnation If the use you make of pardons is onely that you may not be troubled not that you may be holy here is evident injury to Pardoning grace 4. When you goe on in sin after thoughts of pardon you 4 To sin after thoughts of pardon shews no love unto Jesus Christ have no sincere love to Jesus Christ Many rest in hopes yea some in assurances they are forgiven who yet never heartily loved the Lord Christ They never had a love to labour for his name Revel 2. 3. to prize his presence Psal 16. 8. to stoop to his strict spiritual Government Mich. 5. 2. to regard his image to be living Saints Rom. 8. 29. To have evill Psal 119. 104. An eminent yet pardoned sinner will prove this high abuse of pardoning grace Much was forgiven her for she loved much Luk. 7. 47. She could not but answer love for love If you that write your selves down in your quiet consciences absolved persons love not the Lord Jesus you are worse than Publicans they love those that love them Mat. 5. 46. If a liberal creditor should freely forgive all your debts could you deny your lovelesse carriage to him is an high abuse of his goodnesse Should you hate your suretie conscience would tell you his love should be abused Thus doe you deal with God your creditor Christ your suretie you disgrace the pardoning grace you thinke you have from them when you hate the Father and the Sonne yea abhorre the guiding your hearts and lives by the Spirits motions 5. If after thoughts of obtained pardon you have no tender 5 Then pardoning grace is abused when there is no tender conscience c. conscience no mournings weepings meltings of love of Gospel joy for Absolution no serious sense of the dishonourable evill even of pardoned sinne no watchfull fearefull thoughts of the next transgression no sorrowfull apprehension of renewed sin When you came over a narrow bridge and very hardly saved your life are not you tender of comming that way again You have narrowlie scaped hell doe you think pardoning grace hath kept you off it O where is your tendernesse of sinning there again where you had been almost plunged into the bottomlesse pit An heart hardned in sin after thoughts of granted forgivenesse is an evident wrong to this Gospel grace 6. If after thoughts of getting a pardon you have no holy 6 Pardoning grace is abused when there is no shame for sin shame for your sinnes Mary Magdalen was pardoned but in an holy shame shee stood behind her Saviour Luk. 7. 38. The absolved Romans were ashamed even of their pardoned sinnes Rom. 6. 21. Ye are now said the Apostle ashamed of them Ingenious children of God are ashamed when renewing repentance in their Fathers presence they looke over the black roll even of pardoned sinnes Surely you that have impudent reflections on your conceited sinnes yea have no shame to keep you off from renewed and pleasing sins do much disparage pardoning grace 7. If after thoughts your sins are pardoned you cannot you 7 Pardoning grace is abused when you will not pardon others will not pardon others not your enemies not your friends not your joynt professors of the same heavenly faith and hope not your loving reprovers not your hearty intercessors at the throne of grace for you Are you indeed pardoned that cannot pardon Pardon of sin is an eminent part of Gospel-glory True believers are changed into it 2 Cor. 3. 18. When they see how much they are forgiven they cannot but forgive when they see an hundred debts are forgiven will they strain at it to forgive one Yea

him Alass carnal Libertines conceive they are free when they go up and down in chains of accustomed sins and have their Keeper with them yea in them i. e. the Prince of this wicked world How not onely unreasonable but unchristian hath been the practice of loose not Christian Reformation Satan can ruine by extreams Some Protestants in Germany that did well in leaving Antichrist did ill too in Apostacy from Christ It was the complaint of Mencelius O sad and shameful disgrace After the power of the holy Gospel had set enthralled Consciences at liberty O de decus tostquam per sanctum Evangelium a Papae tyrannide potestate libertas Volunt homines esse liberi nec d quequam prohiberi quo minus arbitratu suo vivant Joan. Mencelius l. de Pastore from the power and tyranny of the Pope men would be free from all bonds nor suffer any to hinder their licentious lives Are not these sad extreams the practice of these times After many amongst us are freed from humane Conscience-yoaks they complained of have they not also thrown off the Government of Christ by his Word and Spirit and do as much boggle at Divine as humane impositions as if the pure and strict Laws of Christ were equally intolerable with the erring Laws of men Surely Christian liberty puts an universal confinement upon corruption forbids every proud wanton erring Judgement is prone and free to pass a sentence upon crucifie carnal Lusts and Affections dares not adventure on a vain thought and idle word much less monstrous opinions and courses of old and present times Some men so fearfully manage their Gospel liberty as if they might have leave to desire think affect believe speak Ac si evangelium esset talis doctrina quae unicuique potestatem faciendi credendi quod illi placei Concedat Joan Mence lius l. de Pastore and do whatsoever they please under Gospel-allowance which interpretative Blasphemy speaks the Gospel a prophane not an holy Gospel But it need fear no such reproach It s pure rules will vindicate themselves from loosness It s sound words from corrupt opinions Its condemning holiness shine in the threatned damnation of all those that make its liberty an occasion to the flesh yet far be it from me that I should so reproach Christs free ones that better improve their glorious Liberty in these trying times as to deny there are many who through preserving Grace hold fast to the form of sound words and do more warily manage Christian liberty by others Libertinism that dare not live as very many do that do not allow and follow but reprove pray against and weep over their loosness a better course then they take that rebuke sin with sin and while they declaim against unwary Christians use of liberty do fearfully abuse it themselves But the working out Salvation with fear and trembling will prevent among us many Libertines Ah dear Christians are you called to liberty see to it that you be guided by the life and laws of Christ Utter disproportions from these are none of Christs purchase nor dispensations Your dangers are fearful in common liberty of Conscience to be unconscionable Qui liber est naturâ servus est conscientiâ Eusebius Hom. 3. de Pascha while you may have nature state and Church-freedom you may be Conscience slaves No thraldom like that wherein the Devil rides and drives Consciences where he please If he can once be master in the Conscience the Soul and all else in his own SECT 11. 11. PArdoning Grace is turned into wantonness Apprehended 11 Pardoning Grace is turned into wantonness Remission hath proved the corroboration of sin How many are there that sin because they think they are pardoned and though they drive on the trade again it is but suing a Pardon and the corrupt Libertine hath peace again Sin and pardon pardon and sin is their circle of delusion But sin and repentance are strangers to each other What a dishonor is this to pardoning Grace It is made by these men the Incourager and Patron of sin as the Popes indulgences and large Pardons for sins past present and to come out of his rich cheating pardon office are to blinde Papists How do Libertines turn the pardon office of Heaven and throne of Grace erected by the Lord Jesus into a Stews of uncleanness a free opening of Hell Gates an open Market for any to buy the Devils Wares Hearken all ye that wrong pardoning mercy to nine things 1 Ungrateful wickedness in undervaluing the price of forgiveness 1. You in ungrateful Wickedness ●ndervalue yea tread under your feet the infinite price of forgiveness The state of pardon and every act of pardon cost the blood of the Son of God We have redemption through his blood the forgivenesse of sinnes Ephes 1. 7. Because this blood hath bought you a pardon will you sell your selves to worke wickednesse and disgrace your Redeemer and redemption 2. You abuse the riches of Gods grace Forgivenesse of sins 2 Riches of grace are abused is according to the riches of his grace Ephes 1. 7. The pardon of every sinne of infinite numberlesse sinnes is a distinct act of grace That must needs be rich exceeding rich grace that pardons innumerable sinnes as that must be an immense treasure of money that paies as many debts as there be Stars in the Firmament yea more than that the rich grace of God doth when he saves a sinner Will you now frolick in your carnall wantonness because rich grace will forgive you it is as if you should cast a Kings pardoning act of grace into the dunghill or tread it under your feet 3. You crosse the very end of Pardon which is the destroying 3 The ends of pardon are crossed Fit nobis venia non quae peccata foveat sed quae ad pie sanctéque vivendi studiū nos revocet Marlorat in Mat. 9. 4 Christs errant in being sent into the world is crost 5 Gods designs what in you lyes are crost not the favouring of sinne the healing not increasing the wound a pious holy not an impious and prophane life Christ never blotted out believers sinnes that his Pardons might be Indulgences to sinne but purges He never put any into a new state of pardon but he made them new creatures Sin no more followed the pardon of the Adulteresse Joh. 8. 11. Sinne is still the Devils and the fleshes allowance not Jesus Christs 4. You contradict the very errand of Christ sent into the world He came to call sinners to repentance Mat. 9. 13. not to give them leave to live in sin 5. You deprive God what in you lyes of another of his designs in forgiving sinners The planting of his holy fear in their hearts not to sin again There is forgivenesse with thee that thou mayst be feared Psal 130. 4. not that thou mayst be still dishonoured by the old sinnes Yea what fear

justified 1 Cor. 4. 4. The Lord Christ his personall duty is beleevers perfect righteousness not their own sanctification 4. There will be no escaping the curse of the Law Christ crucified was made a curse for his people Galat. 3. 13. that they might not be accursed Their services and penalties are no deliverances from Gods curse which unremoved will flame in everlasting burnings All beleevers have infinite reason to say The Lord Jesus not their own Graces hath delivered them from the wrath to come 5. There will be no refuge against conscience stormes in a 1 Thes 1. 10. trusted-in righteousnesse of graces Bare inherent holynesse failing and polluted with corrupt mixtures cannot secure a tempted soul by the Laws arrests the accusing conscience and Satans indictments This subtle and potent pleader will drive assaulted Christians from the weak holds of their pettie performances yea bring them to the brink of despair untill they run to the Cross of Christ and get within the invincible and royal Fort Christs imputed Righteousnesse This is the Saints refuge against their sharpest temptations and conscience-stormes Heb. 9. 12 14. and 10. 2. 6. There will not be a sufficient Argument utterly to strip believers from all glorying in themselves about a perfect Righteousnesse Would our own bare obedience be a current title to glory beleevers might wantonly applaud themselves and dance about their high duties as the Israelites about their Golden Idol they might commend themselves and boast in heart for the glory of their holynesse their Prayers Tears Alms Mortification as they are too apt to do But when they know and beleeve the Lord 2 Cor. 5. 21. Christ is made Righteousness unto them there was not so much as a good thought either in them or from them contributed to the making of this glorious robe imputed righteousness now they are denyed all glorying in themselves As to their perfect legal obedience they onely glory in Jesus Christ He is of God made our righteousnesse that according as it is written he that gloryeth let him glory in the Lord 1 Cor. 2. 30 31. 7. There will be no sure title to eternal life The perfect and infinite righteousness of the God-man Jesus Christ is an equivalent intitling purchase to the Gospels infinite reward of the next life As God is just and a justifier of beleevers so he is just and will be their glorifier Rom. 3. 26. 2 Tim. 4. 8. Let these things be a warning to all those that would secure their hopes confidences and joyes of salvation from miscarrying to study that righteousnesse which will fully and equally answer the demands of infinite justice and as to a justified estate from the guilt of sin to account their imperfect obedience polluted defective yea as dung compared with the complere personal righteousnesse of Jesus Christ But alass this error is too common yea too much an error in reall Christians very ignorant of the mystery of an imputed Righteousnesse to lay either the whole or the greatest weight on a weak foundation The Philosophers spake much of virtue but their external shining virtues were headless virtues because they were without the knowledge and worship of the true God so were it possible that an unjustified person should eminently shine in all the graces of the Spirit and be voted the none-such of the Age in contempt of the world mortification and new obedience these graces would be headless graces Christ would profit him nothing in his choicest doings and sufferings while his active and passive obedience is nor a sinners infinite compleat and everlasting righteousnesse SECT 13. 13. GLoryfying grace in the hopes and confidences thereof is 13 Gloryfying grace is turned into Wantonness turned into wantonnesse It is called the grace of life 1 Pet. 3. 7. and eternal life is the gift of God Rom. 6. 23. The crown of Glory is a crown of Free Grace adorned with that most orient Pearl the imputed Righteousnesse of Christ and the Jewels of the graces of the Spirit in their most perfect splendour and exercise that stand with the full fruition of God It is Grace that rewards Grace with Glory It is Grace that beginneth increaseth and consummates Grace Now many hope for gloryfying grace who almost but hope for heaven Who that have most just cause to feare yet are afraid in the serious and sad dwelling thoughts of their condition they are in eminent danger of Hell Instead of the blessed hope or hope of blessednesse the regular and warrantable expectation of glorifying grace there is a common hope and a cursed hope of Satans suggestion and corruptions entertainment though men continue in their sinnes they shall have heaven at length This hope never purifyed the heart and life 1 Joh. 3. 3. but will prove to them that trust in it like the thin and weak webb to the spider be swept away with the besom of destruction An evill conscience Pessima spei contubernalis mala conscientia Granat is the most dangerous companion of Hope Because many hope to be saved in the way of ruin their diseases become incurable like foolish patients that conclude health from that which increaseth their disease and hastneth their death Carnal hopes might have been cured by conditionall despair that ever soules should be saved while false hopes are rested in An hope of life in the paths of death is destruction to the soul A despair of ever getting good by such an hope might make men looke out for better hopes and more saving securities There are doubtlesse many that will in the other world curse their irrationall unscripturall and groundlesse hopes of Heaven A Prince hopes to wear his Fathers Crown How doth he abuse his hopes by living like a scullion and consorting with beggars Dishonourable imployments are below Royal state Many hope to wear the white robes of glory Rev. 3. 4 5. and yet embrace dunghill lusts and courses live dishonourably and abusively under their high expectations These resemble the Lapwing accounted an Emblem of infelicity which feeds on dung though it weares a Coronet on its head In the common abused hope of glory Hope is put out of office the springs of Hope are not regarded the work of hope is not done the properties of Hope are not to be found 1. Hope is put out of office It hath the office of a setling Anchor in heaven in tempestuous and troublesome times But the vulgar hope though it pretend heaven for its hold casts Anchor only among the creatures of which is worse among the Devils staying and strengthning it self in their counsels and lusts It hath the office of a saving refuge against Afflictions Desertions Temptations Corruptions Heb. 6. 18. The carnal hope of glory hath no City of Refuge but below viz. Wits Riches Friends Honours c. It hath the office of purging water which makes inside and Job 31. 24. 1 John 3. 3. outside clean The false hope of heaven wallows Swine-like in

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 forehead 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. wantonly 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 a word in their own Apology as the muzzled mouth of a beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. to 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. mine 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 knowledge 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

account of we think not worth the craving O prayerless ones that think Gods grace will save you How basely doe you account it that seek not for it SECT 2. THey may argue their gross abuse of Gods grace 2. Who fromally and carelesly pray for it look not after 2 They abuse Grace who formally and carelesly pray for it their requests no● in a ridiculous sporting devotion are solicitous that the desire of grace should be obtained in heart and life It is as if jeering companions should in a Market cheapen commodities vvhich they care not for nor are resolved to buy such scoffi●g Christians in their seeming drawings nigh to God seem to bid fair and high to obtain heavenly commodities If God will enrich them with such and such grace they will part with their carnal Lusts and Loves and so they ever turne their backs upon the grace they ask have no estimate see no need of it make no enquirie about it and live without it This is in effect as if in plain tearms abominable petitioners should thus say to God Lord I ask thy grace but I care not for it yea shouldst thou give it me I would not have it Thou hast honour enough and I salvation enough though I barely ask it and never receive it The enemies of Christ bowed the knee to Christ on the Cross in mockery Prayer for grace without a real sense of the want of it and longings after it deep sorrow for its absence wrastlings to get it restlesnesse to attain it is a bowing the knee to Christ in mockery Princes doe not use to send their Ambassadors but they desire a return of the Ambassage from Forreigne Potentates Israelites Princes in Prayer Gen. 32. 28. do not use to send their Ambassages to Heaven but they earnestly desire their return How grosly doe most abuse Prayer for grace praying with no grace no spiritual understanding in their cold formal words Lord give me grace when they know not lay not to heart what they ask in saying so Did they understand what they ask and were willing to receive it the grace of God would doe the things which their corrupt nature abhorres nor cannot heartily say Amen unto It would mortifie dearest lusts which they nourish pull down the pride they live in break their hard hearts which are now stoney forgive the wrongs they cannot forget turn the spirit of the world out of their hearts cause them to deny self they seek new mold the inward and the outward man Common petitioners are false-hearted to the saving interest of their own soules and the honour of God in his grace The grace they pray for amiss they miss for as in the Poetick Fiction Ixion had but a cloud for Juno so these in their Devout Fiction have what they sought for but a shadow for grace The Picture not the Life of grace will serve their turn and this is ever the just plague of these phantastick Christians their Religion and their Felicitie are both a fancy in the black dismal shadow of Death God will put off them as they put off themselves with a shadowy grace and a shadowy heaven And as a painted fire giveth not a spark of warmth to a freezing body so painted Devotion that had the colour not the fervour of grace will not give a spark of comfort to a cold departing soul If thy conscience tels thee Reader thou art such a one who hast palpably abused the grace of God and hast as often mocked the God of grace as thou hast unconscionably and impudently prayed unto him Know assuredly God will teach the in the other world to distinguish between prayer for thee semblance and the life of grace This would make thee a glorious convert a Samuel asked of God that will neither dispossesse Satan out the world nor crucifie the old man Grace where ever received hath kingly dominion 'T is sad to think how vulgar sottish people who pretend to prayer when they say they would have grace Reign in them it is but a King of clouts not a living Authoritative Monarch furnished with the mighty Militia of Heaven able to throw down stoutest enemies in the soul SECT 3. THey may undoubtedly conclude they are open and evident 3 They abuse Gods grace who shroud unrighteous courses under the grace of God abusers of Gods grace 3. Who shroud unrighteous and oppressive courses under the grace of God Paul taxed the Corinthians called to be Saints and sanctified in Jesus Christ at least in Church Judgement such with the abuse of their gracious calling in that they were so far from suffering that they defrauded 1 Cor. 6. 7. Nay you 'd wrong and defraud and that your brethren ver 8. So under the colour of the Temple of the Lord the Temple of the Lord the figure of Gods grace in Christ Theft Murder and Adultery had quiet Patronage Jer. 7. 4 9. If the grace of God that brings salvation teacheth to deny worldly lusts and to live righteously Ordinary injustice cannot be the spot of Gods children A pious man may unawares be surprized by a temptation to unrighteousness but to live by and in the gain of secret fraud or open violence the bread of wickedness Prov. 4. 17. the penury the teares the blood of Orphans and Widdows the ruins of the unjustly desolate and oppressed is an high inconsistencie with the grace of God It never made Rapine sacred Robbery for Burnt-offering is abominable The most reitterated sweet presumptions of interest in grace will ever lastingly be confuted by an unjust conversation Injurious dealing is so far from being alleviated that it is aggravated by a profession of ●eligion 'T is double three-fold ten-fold hundred-fold guilt to make God justifie Satan the streight rule of his Nature Law ●ospel to call the crooked and unequal designs and practises of men Darknesse it self stayes not but vanisheth before the light and the unequal dealings of men before the grace of God Jezabel was too unjust cruel bloody to counsel to the Robbery and Murder of Nabaoth but to make a Fast the Prologue to and Sanctuary of a false possession and effusion of blood was accumulated wickedness The turning of long Prayers into strong Snares to devoure widdows houses was the Pharisees sin of deeper dye of greater damnation Mat. 23. 14. ●s on the one hand the righteous Moralist will perish who doth not influence his second Table obedience by first Table piety so on the other hand the unjust worshipper of God will be condemned for confuting first Table Religion by second Table unrightcousness God hath not opposed godlyness to righteousness nor righteousness to godlyness no good man must nor dares to do He that here impenitently separates what God hath joyned together will be undone for ever Vnjust possessors will with cold comfort look upon their fair and rich estates when by undue artifices unequal methods the breaches of divine and just humane Laws they are guilty possessors

The cries of wrongs decry and out-cry the cryes of Prayers O let every one among us that lay claim to the Mediator Spirit Gospel Ordinances Comforts of Grace seriously examine the efficacie and glory of grace as well downwards in exercise of a just conscience voyd of offence towards men as upwards in a pious conscience voyd of offence towards ●od O let every one try the obloquy and infamy of grace whether dishonest dealing have not opened the mouthes of malicious observers to asperse the strictness of the first Table and break out thus reproachfully against gracious profession Are there not every where such sharp taunts in England These are your Sermon-hunters these are your Devout ones these are your Sabbatarians against Recreations on the Lords day very precise arrant Hypocrites why they will not Swear but they wil Lye they are dishonest in their dealings and bargains they will not pay their debts they will over reach they are not square in their walkings better deal with other men that are not so strict in religion as they seem to be that now and then say by faith and troth are good merry neighbors keep not such adoe about Reading Hearing Praying whining Talking as they do as if looseness in the first Table helped to strictness in the second or the strict duties of Gods worship did give men liberty to deny men their dues This is the sad consequence of the open abuse of gods grace by oppression and unrighteousness O unjust Reader if in this Section thou readest thy character fear tremble repent thy wickedness is great thine iniquitie is infinite and thine inditement is plain against thee thou hast openly and fear fully abused the grace of God SECT 4. THey may clearly be convinced they are evident prophaners 4 They are abusers of Gods grace who content themselves with faint desires of Gods grace 4. Who account these faint desires Lord have mercy upon me God give me his grace satisfactions for daily sins How many thus at once wrong themselves and the grace of God thinking such words enough to pacifie the conscience and make God amends for all the wrongs done to him When there is added Drunkenness to Thirst one act of uncleanness to another oath to oath wilfull sins stand thick to one another 'T is not the bare vocal natural force of these words Grace and Mercy that can allay the Devil and appease God but their supernatural efficacy Satan can laugh at words trembleth onely at power O the sad and vast numbers of prophane professed Christians among us who no sooner utter from prophane spirits those sweet gospel-words Grace and Mercy but all is presently at peace within them and as they thinke above too and now filthy drunken Swine unclean Goats and cheating Foxes the visible contemners of both Tables sleep as securely under the favour and protection of these sweet words Gods Grace and Mercy as if they were innocents Such as these ignorant prophane persons that never considered what is the worth power what should be the renowne of Gods Grace and Mercy evidently abuse their precious names to vile things SECT 5. THey may know they openly injure the grace of God 5. Who by restraints sometimes laid upon sin are licenciously 5 They abuse Gods grace who by restraint at one time take liberty to sin more freely at another time bold to sin the more freely at other times 'T is the sad experience of multitudes who abstain from sin not still to abstain but to give after the freer reins to lust as gluttons fast for a while that they may devoure the creatures more liberally and largely thus many for a time fast that in the feeding the old man in the next meals they may be gluttons while Sermon-sick they forbear acting over the old sinnes but when the fits are over they are at the usual trade again like intemperate Seamen while Sea-sick abstain from disorders but when at shore are at the old drinking and excess while the terrors of God have been on many spirits and have wrested humble confessions and holy resolutions one would think some men not onely Agrippa-like Allmost Christians Act. 26. 28. but Paul-like Alltogether Saints but when the pangs are over the abstinence from sinne is over too They are like the water colder after it is heared colder after Hel-heats have been upon their consciences Seven wo●se Devils enter into Formal Spirits They are not a few who before the Lords Supper have unbent their bo●es slackned their intentions and vigorous prosecutions of their sinful courses and put stands to their careere Hel-wards the gaming drunken wanton company is left the oathes and worldlyness are for a while suppressed the Communicants with bended knees eyes lifted up sad composed countenances reverend gestures personate an Angelical respect for a season the Devils Terms are adjourned and there is a Vacation for God and a seeming austere Discipline of Repentance but as a Traveller leaving his beast at the door to speak with his Friend comes to him again and is on his old rode so these travellers in the broad way to destruction seem to leave their sinne when at the Communion Table and in their Sabbath worship but come to them again yea with more confidence gallop on in the Road to everlasting misery because they have made some seeming profession wherein they boast Thus because the religiously ●icked Harlot began with God and payd her homage in Peace-offerings might as shee pretended cum privilegio with heavens leave ●oe the work of Hell Grace that holds the bridle of restraint at one time would hold it at all times gives dispensation to sin at no time Accursed be that abstinence from sin that doth not dispose still to abstain but is an allowance to more excessive ryots If this bee not gross abuse of Grace what is SECT 6. THey may be assured they doe undeniable evident wrong to 6 They abuse Gods grace who turn it into a sanctuary for unnatural sinnes Gods grace 6. Who turn it into a Sanctuary for unnatural sins Such there are who are so far from an obediential compliance ●ith the reign of grace that they grosly deny the demands of nature and put a clo●k of spiritual grace on unnatural sinnes If there be but a confident fancy of and bold challenge to the grace of God though in the Court of Nature there be a sufficient ●ury to cry guilty guilty the grace of the gospel is pleaded as sufficient security and indemnity These Anomala errata naturae Monsters in nature are pictured out in the word of truth What they know naturally as brute beasts voyd of reason yea worse in Sordes Ecclesiae Tertull. those things they corrupt themselves Jude Ep. v 10. The stains and blots of the Church and Reproach of grace are dishonorably peccant against the Light and Laws of Nature Against that great Law of Nature Summary of Duty commanded by Christ commended by the Imperor Severus urged