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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

Tim. 5. 11 preferred a life of carnal pleasures a 1 Tim. 5. 6. before spiritual delights In the primitive Feasts of Love licentious Christians fea●ed their lusts b 2 Pet. 2. 13. as well as bellyes Fed without feare c Iude ep v. 12. had the character of their wantonnesse set out by the Apostles Peter and Jude The deeds of the Nicolaitans were abominable d Rev. 2. 15. Execrabiles fuerunt Nicolaitae qui profanato Matrimonio stupra et Adulteria permiserunt Gal. lasius Annot. in Irenaeum Their error was accursed who condemned Marriage and gave license to Adulteries and Fornications pure instituted Ordinances as none can doubt but they were such under Old and New Testament times could not keep out impure hearts and lives If the presence power and Doctrine of the Patriarchs Prophets ●vageli●●s Apostles could not prevent daring insolencies against the light of Gods truth and holy profession it is no wonder if in after ages from this impure spring Abuse of Grace noisome streams of loose principles and practises are flown Church History records how C●osticks Valentinians Arrians Marcionites Manichees and others have depraved the Truth of God how under these and other Enemies of the Gospel black egiments of Libertines have abused the Colours of Christ and sided with the Prince of darknesse by wronging the Grace of ●od Nor hath the church of Rome under the Papacy cause to wipe her mouth and hug het selfe in her Paramount chastity whose title is Mystery Babilon the Mother of Harlots and Abominations of the Earth e Rev. 17. 5. Shee is a wanton Bawd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her pompous Religion in her splendid garrish Attire her golden cup of Fornication f Rev. 17. 4. Romanum illud prostibulū spurcitiem suam legite nomine Ecclesias sanctitatis Gallasius Lais Philosophum pro Leone Decere Libidine coepit mores suos d● Lupanat ad scholam stransulit diserens volup esse summum bonum Lact de Justitia l. 5. c. 2. speaks her a Wanton of Wantons all the eye pleasing Pageantry of her unwritten Traditions are but the wanton products of her carnall wisdome pretencing to but never proving scripture allowance As the Mystical Fornication of her Idolatry is undeniable so in a wanton indulgence is shee a Fornicating Bawd in the Letter besides the tolleration of stewes in Rome one of her children Joannes a Casa hath exceeded the impure Hereticks of former times defending yea extolling corporall uncleannesse and yet Romish impurity must all be courted under the name of the Church and Holinesse This Romish impudent Strumpet is like Aristippus a filthy Philosopher who freely Luxuriating with Lais an impure Strumpet became a Pandor of a Philosoper and thinking it not enough to live wickedly he began to be a teacher of Lusts translated his Brothel-house Life to the schoole and taught the pleasure of the body to be the cheifest good Thus neither professed Philosophy nor christianity hath been an expedient to curb the insolencies of vile carnal affections Professed Heathens and Christians have been false to their lights and convictions yea have wantonly either put them out or turned their backs upon them and yet even in those times wherein loosenesse hath abounded against nature and grace the Lord hath stirred up witnesses to beare a severe Testimony against both kinds of Abuses Among the Degenerate seed of Adam loose Pagans there were many that abused their Gods whereof some were whole some halfe Atheists Some whole Wicked men contemners of Religion Denyed the Being of a God as Diagoras Melius who was therefore called an Atheist and Theodorus Cyrenaicus Ob id ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus Aristides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustus Phocion bonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch and Eumerius Siculus Others halfe Atheists acknowledged a Deity yet denyed Providence That God had any care of humane affaires that he governed the World yea denyed also the immortality of the Soule and a life in the other world Lucian was such a semi-Atheist making sport with Jupiter for being too cool and indulgent in his government to condemne lewd unmorral Heathens there were I may say a stricter sort of Pagans externally pure from the grosse crimes of the times though guilty of innumerable blameable impurities of the Heart unwasht by faith Such were Aristides surnamed the Just Phocion the Good profitable Patriot Cymon Incredibly beneficial and Liberal to the poore Epaminondas modest grave true Socrates patient meek Xenocrates continent frugal Lucretia chast Also Christianos pudore quodam suffundere possunt Rivius Hoc majeres nostri questi Junt hoc nos querimur c. eversos esse mores regnare nequitium in deterius res humanas labi Sence de benefil 1. c. 10. the Camilli Curij Fabij Fabritij Catoes Scipioes were eminent externall Moralists whose examples may shame profane Christians Seneca thus complained of debauched Pagans This said he our Ancestors complained of this is our complaint this wil be a complaints good manners are overthrowne wickednesse reignes men grow worse and worse but because even among Christians there are that Pene supra modum as one saith are excessive admirers of Pagans virtue yea some wanton wits among us are more taken with Heathen then protestant writers so thin in using these so large in quoting those it will be needful to shew the sad and dreadfull desiciencies of the most shining Pagan morality it was ignorant ill principled and ill ended Ignorant of the true God and the true way of his Worship Sine cultu veri dei etiam quod virtus videtur peccatum est Autor de Vocat Gentium and without the worship of the true God ehat which seems to be virtue is sin They were ignorant of the main viz. the knowledge of Jesus Christ the deceits of the heart the mischief of original corruption the fall of Adam So their Morality was ill principled the product of self-sufficiency They went not out of themselves to be virtuous made their own Reason and Wills the sole Basis on which they built their most stately virtuous Edifice Hence their proud titles of fore-Election and self-power too high a stile for lapsed sinners They were not poor but proud in spirit and arrogated too much to their own strength Lastly It was ill ended Heathens vertue centred in vain Glory not Gods Glory What a proud abominable speech was that of C. Cotta in Cicero No man ever thanked God for his virtue Virtutem nemo unquam acceptam Deo retulit propter virtutem enim jure laudamur in virtute recte gloriamur quod non contingerit se donum a De● non à nobis haberemus Numquis quod bonus vir esset gratias Diis egit at quod Inanes virtutā for we are praised for virtue and rightly glory in virtue which would not be if God gave it us and we had it not from our selves and a little

after saith he Was ever man thankful to the Gods that he was a good man He may be indeed that he was Rich Honored Healthy It seems they called Jupiter Optimum Maximum the greatest and best not because he makes just temperate wise but safe honored and wealthy No wonder then if Augustine called the virtues of the Heathens Glittering sins Rivius The vain shadows of virtues and Lactantius The Images of virtues All which speaks morality yea the whole Body of virtuous Paganism without God and Christ but as a Body without an head Dives quod Honoratus quod Incolumis Cicero Splendida peccata Aug. Vmbrae Rivius Imagines virtutum Lactan. Further as the better sort of Heathens were witnesses against the scandalous and profane whose yet moral Eminencies were too low and weak ladders to climb up to their Blessed Making Summum Bonum and its adjunct Perpetuity So in the evil times of Licentious Christians God hath been wont to enter in warnings and protests by his servants against them In this time saith Luther There is no discipline at all no Justice Hoc tempore nulla amplius disciplina nulla Justitia c. Luth. in Gen. Multi bodie doctrina evan g●lii abutūtur interim sibi ipsis blandiuntur c. Dicunt de Duce Georgio potuit in ultimo vitae articulo converti Antinomi contemnunt benedictionem suam Ecclesiam c. no modesty among men We cry we urge we are instant in season and out of season but the Magistrate winks at sin So many now adays saith he abuse the Doctrine of the Gospel and in the mean time flatter themselves though I live in my sins and am wicked I will repent at length 'T is said of Duke George He could be converted in the last Article of life So the Antinomists say They can be converted in their own time and so contemn their blessing The Church Baptism the Keys Remission Repentance Eternal life and receive the grace of God in vain Melancton though a man of a very milde Spirit thus hotly Execrandi sūt Antinomi qui nolunt docere legem in Ecclesia fingunt omnes suos impetus esse motus spiritus sancti Haec deliramementa horrendi furores Diabolici Melanct. de bonis Oper. rebuked lawless Liberoines The Antinomians are to be accursed said he who will not teach the Law in the Church and fain all their Impulses to be the motions of the Spirit and will not be governed by the Law These dotages are horrible Diabolical Furies such as were of old of many Sects Zuinglius sighed out these words If we were called Satanists Si Satanici pro Christian is diceremur Nobile illud vere pretiosum Christi nomen tantâ cum infamia conspunnus perinde ac si instar Mercurii Vsurae Furti c. Deus ac Patronus sit Zuing de Intemerata virgine pag. 349. for Christians there were no need of other maners O calamity never enough to be deplored O inestimable misery We do with such infamy disgrace the noble and truly precious name of Christ as if like a Mercury he were the God and Patron of Usury Theft Rapine and Robbery Brentius thus rebuked the loose Gospellers of his Age There Quid confidas his quibus cares Brentius in c. 3. Matth. Quast Justificatis fide quidvis liceret Hemingius Opusc Ineo is so great a corruption of maners such fludious injustice that we give no occasion to our enemies to believe we trust in good works for how should you trust in what you have not Hemingius a Dane Divine observing the abuse of Justification thus writes 'T is an error of Ancient and Modern Libertines when they hear men are freely justified by anothers righteousnesse they teach carnal security as if the justified by faith many live as they list Musculus thus declaimed against visible licentiousness 'T is clearer then the Meridian light Unbridled men count nothing sin that Meridianâ luce clarius apud homines effiaenatos pro peccato nihil reputatur c. Vah quanta infamia pudendâ turpitudine notamur Musculus Dom. 1. Advent suits with their lusts The Devil doth not let loose the reins more on the necks of the Heathens Turks and Infidels than of Gospellers with what infamy and shameful turpitude are we branded our reproach is our enemies triumph Nicolaus Gallasias taxed the Anabaptists of his time that Sublimia spectare alieni esse à mundo spiritu regi videntur Nic. Gall. Annot. in Irenaeum pag. 358. they were like the Valentian Sect Various Arrogant Curious subtle in their error resembling them in despising others fained Holiness fair Speeches soaring aloft to high things seeming to be estranged from the World and governed by the Spirit Jacobus Andraeas faulted the debauched Germans The Word was preached among them with no Reformation Their life and Horrenda Epicurea bestialis vita c. Atque hoc universum genus ab illis Evangelicum dicitur Institutum Jaco Andraeas con 4. ad c. 21. Luk. conversation was Horrid Epicureal Bestial Christ was not so much blasphemed among Turks they were wanton in their most costly and foolish apparel and all this loose carriage was vailed under a Gospel cover Joannes Rivius a Saxon Divine in his Epistle to the Duke of Saxony thus complains As of old in the infancy of the Christian Church Christ sent his Apostles into the world to preach the Vt in primordio quondam exorientis Ecclesis c. Joannes Rivius Athenodorensis opera Theol. pag. 254. Gospel The Devil stirred up his Apostles under pretence of Christ and his Gospel who used Scripture testimony to corrupt the Purity of Doctrine So when Christ hath stirred up in this age pious Writers to restore the Doctrine of the Gospel The Devil hath stirred up Anabaptists and other Sectaries to defile the purity of restored truth under pretence of promoting the Gospel removing errors and restoring Orthodox Religion Thus the Prince of darkness is transformed into an Angel of light Joannes Spangeburgius thus blamed licentious Libertines that would be kept in no bonds after they saw they were set at liberty Postquam à vinculis Papatus se liberatos esse vident volunt esse liberi ab Evangelio praeceptis Dei. Joan. Spangeb in Narrar henes Dei from the chains of Popery they would be free and discharged from the Gospel and the commands of God Calvin called the Libertines of his time Evil spirits cloathed Omnium mortalium sceleratissimos Adversus Libertinos Calvinus with humane appearance of all mortals the most wicked In his Opuscula he hath written a sad and severe Tractate against Libertines Salvians words were sad What is the Assembly of Christians but a sink of sin Why do we flatter our selves with the Christian Quid est aliud caetus Christianorum quam sentina vitiorum Salv. de Gub. 91. Ideo plus sub religion is titulo Deum ludimus quia

silly chapmen to take off the braid wares of corrupt errours Have no opininions taught you looseness Why doe you not shew you are Christians to purpose in doing illustrious singular things that the neighbours that study your lives and are strangers to your inward Faith and Love may say These are children of God indeed would I were in their condition It is not the language but the power of your Profession that will draw hearts after it How have you defaced your Adoption when your sinfull omissions of convincing duties and breakings forth of corruption sharpen the edge of bitter language and tempt to these words of reproach O these are the children of God in scorn denying you the honour because you have denyed God the glory and your selves the credit of your Adoption Let this lord your hearts for your unwatchful and dishonourable conversation and call for future caution Your publick sinnes make your Father hear ill in the world 2. Christians of strict profession that have onely childrens name not nature artificial not supernaturally natural not lively in externall exercises of Religion that put over impious designs and practises the too good cover of a pious name that are adorned painted Sepulchers unclean within that make not Religion the great expedient for blessed eternity but a fair net Quidam probitate ficta c viam sibi ad potentiā muniunt Lact. de vero cult l. 6. c. 6. to catch the world in That in your zealous devotions more hot in the mouth than heart call God frequently your Father and make it the pleasing Prologue and usher of many of your Petitions Confessions and Thanksgivings and yet have no filiall affections of love and feare shame and sorrow no pleasure in pleasing him no real godly sorrow for his dishonour That betray the weaknesse of your painted piety having no real fervencie of heart for the interest of Gods name but your own concernments That betray the whole body of your Religion is a dead carkass without the life and soul of it the quickning Spirit No wonder if you stink when the ill savour of your loathed pollutions intemperance incontinence unrighteousnesse unnaturall sins betray the power of Religion was but feigned never feared in the heart that could never disperse inward nor outward beloved and delighted in imperious sins O you that are strict in the exercises of piety and do but feign not really affect and pursue Christianity Gods most heavy and smarting blows will be at you without great repentance and singular reforming sinceritie Doe no longer mock God nor men Hypocrisie at length ends in Apostasie The feigned friends of Christ are real enemies O let not Religion holy Religion be wickedly blasphemed nor be your play and game but your serious businesse in good earnest and know when you dye as well may you expect a painted fire should warm you as a painted Religion comfort your self-accused and tempted departing soules Before I close this point I must warn the loose and scoffing generation that possibly may read this page to forbear their triumph Some may say The Author hath hit the mark and ecchoes with our thoughts we are glad he hath payd the Hypocrites out upon these Precisians they are all Hypocrites And are you glad indeed Where is your charity That would not rejoice in iniquity 1 Cor. 13. 6. What if your merry sarcasmes and satyricall invectives against the Hypocrites be an arrow justly shot against your selves Did you never read there are hypocritical mockers in feasts Psal 35. 16. The severe censurers of Hypocrisie had need be upright Are not you eminently grosly guilty of the crime you cry down If you will not believe it it is easie to prove it deny it if you can Do not you profess salvation only by Jesus Christ Do not you know except you be born again you cannot enter into the kingdom of heaven Joh. 3. 5. Is it not plain Scripture He that is in Christ is a new creature 2 Cor. 5. 17. They that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Are you not commanded to redeem the time Ephes 5. 16. Are not livers in pleasures dead to God while they live 1 Tim. 5. 6. Must not he that abides in Christ walk as he walked 1 Joh. 2. 5. Now I beseech you that throw the dreadfull charge of Hypocrisie and it may be truly against some persons and yet care not though through the sides of Hypocrites yee wound the generation of Gods children are not you gross Hypocrites your selves You profess Christianity credit Gospel-revelation call Christ your Saviour dare not say you will not be ruled by his Laws expect salvation by him own his Ordinances and if asked the question before a Sacrament or on a sick bed by Ministers that please you will you follow the rules of the Gospel to fit you for heaven My charitie perswades me you would say yea God forbid but I should be ruled by Jesus Christ It is very easie then to conclude from your own concessions you are Professors now what is Hypocrisie but a constant contradiction to the profession of the power of godlinesse Is not yours such Be not angry with this home-speaking to your bosomes your consciences if you repent not will speak a thousand times more after death than a few pages Can your studious and ordinary giving up your selves to the lusts pomps and vanities of the world be interpreted a devoting or resignment of your persons up to Jesus Christ Are you born of the Spirit that shew no scripture proofs of your high heavenly birth the life of the Spirit the graces of the Spirit the leading of the Spirit that are not acquainted with the breathings of the Spirit at the throne of grace who never made your families houses of prayer Are you indeed new creatures Is it possible that the old oathes drunkennesse uncleannesse slighting and contemning the Word of God laughing at those truths you hear that should set you a trembling loathing of religious exercises living in the old affections and conversation should prove you were new creatures Can you beleeve Christ in you hath crucified the flesh with its affections and lusts which you pamper and keep alive Doe you redeem precious time all which should you live an hundred years abating the necessary and moderate attendances on the things of this life would call for all time in the numerous services of Religion conquests of Temptations subjection to the Gospel and preparation for Eternity Will you call your covetous costly passionate gaming in the afternoon till night yea sometimes from night till morning redeeming the time Is your sleeping till nine or ten a clock on the Lords day time Redemption Is your earthy frothy unedifying discourses one with another when you are commanded to provoke one another to love and good works Heb. 10. 28. To speak what may minister grace and soul advantage to the hearer Eph. 4. 29. Time improvements

the Truth for by-ends not the love of it 2 Thes 2. 10. So Heretical loose prophane spirits are not in love with truth and as a Wife who is not in love with her Husband abuseth his kindesse so do these the truth Love is kind behaveth not it self unseemly 1 Cor. 13. 4 5. True love of truth is so kind to her as not to put unseemly affronts upon her I wonder not when David setting up a pair of ballances and weighing truth in one scale and the greatest glories of the world in the other in his judicious esteem Truth as most weighty and massie did preponderate His love run out in fullest stream to the Truth O how do I love thy Law Psal 119. 97. The joy of his high love was not onely parallel to the joy of all riches V 14. accounted as a rich fee-simple an heritage for ever V. 111. but the beauty and treasure of truth was better unto him than thousands of Gold and Silver V. 72. Above Gold yea above fine Gold V. 128. And now as a faithfull Spouse deeply in love with and betrothed to her dear ●ridegroom by no difficulties and afflictions is beat off from him quickens and sharpens her zeale after him by opposition so David espoused to the pure and lovely truth of God V. 140. was faithfull to the interest of it in all affictions the whetstone of his holy profession meditation of and conversation by it This was the sweet song of his pilgrimage v. 54. Neither trouble and anguish that took hold on him v. 145. nor Princes persecutions v. 161. nor the presence of Kings v. 46. nor his enemies despising of him v. 141. nor proud mens forging lyes against him v. 69. nor their digging pits nor laying snares for him v. 85. 110. nor their waiting to destroy him v. 95. nor their almost consuming him upon earth v. 87. could bring down his high esteem nor cool his burning love to the Truth whose guiding purifying comforting influence he had found in his heart life Buy the truth and sell it not Prov. 23. 23. buy it at any reat sell it at no rate as it is with persons deeply sick of love they will have such a man or woman though they beg with them so it is with the lovers of saving truth they will be match'd to it though they perish by it though it cost them the losse of their estates liberties and lives The word of truth the Gospel of salvation hath been dearer to blessed Martyrs than their hearts blood The Apostles could doe nothing against the truth but for the truth 2 Cor. 13. 8. and then no wonder they were zelots for the truth did neither Sancti viri amando discunt quod docendo proferunt Greg. super Ezek. deny the profession of it nor wantonly abuse it Reall Saints learn the truth by loving it professe the truth they have learned and stick to the truth they professe 'T is a true and sure experience they who have not received the truth for the love of it rience they who have not received the truth for the love of it but for and by carnall ends will make it their decoy and stalking Horse and as it was never heartily loved for it selfe in time Mollior solutior vita est quast lascivia adversus Christum Calv. in loc of Temptation they will reject it or dissemble it with which they have ever played the wantons to which they never yeelded hearty obedience The Apostle tells us that younger widdows professed Christians waxed wanton against Christ in their too soft and delicate life of pleasures 1 Tim. 5. 6 11. a reason is subjoyned Nemo vel tantillum potest a Christo deflectere quin Satanam sequatur Hinc admonemar quam exitialis sit c. 1b beca use they cast off their first faith v. 12. The faith of 〈◊〉 severe mortifying Christianitie These also are said to go after Satan v. 15. A sad Text that will prove many specious pompous christians to be fatanicall Calvin beginnes his Exposition of those words Some are turned aside after Satan with a Notanda loquutio Note the words well No man can a little turn from jesus Christ but he is in a ready way to follow Satan Hence we are admonished how deadly a sinne it is to turn aside from the right course which of the sons of God will make us the slaves of Satan and being drawn off from the government of Christ sets Satan over us to be out Leader SECT 5. 5. WAnt of laying to heart Gospel threatnings contributes 5. Want of laying to heart Gospel threatnings contributes to the Gods grace to the Abuse of Gods grace The Lord hath to prevent the abuse of it annexed the threatnings of the covenant of works to the violation of the covenant of grace Death Hell the wrath to come the curses of the Law were the threats of the covenant of Works These are used to Hedge in a reverend regard to and obedience of the covenant of grace God in infinite wisdome and love jealous of the Apostasy of his peoples hearts and zealous of his own glory and their salvation hath annexed dreadfull threatnings to the Preaching of the Gospel to keep down proud wanton flesh to be a thorny thick-sett preventive of over-leaping rebellions and preservative of obedience The fear of anger is a good expedient left the hope of Gods goodnesse be abused to carnal neglect Hence we read these comminations Expedit esse sub 〈◊〉 ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinae benignitatis solvamur in negligentiam Orig. We are not of those which draw back to perdition Heb. 10. 38. Perdition is implyedly threatned against A postasie from Christ He that loveth not the Lord Jesus Christ in sinceritie let him be Anathema Maranatha accursed excommunicate for ever 1 Cor. 16. 22. The everlasting curse is threatned to Christs false friends He that believeth not is damned Joh. 3. 18. Except ye repent ye shall perish Luk. 13. 3. Yea there where the Lord proclaimes the glory of his name in grace and mercy left it should be wronged to wantonness he mentions a terrible threatning That he will by no means clear the guilty Exod. 34. 6 7. Such as by unbeleeving loose impenitent courses a second time crucisie the Son of God and prostitute his metits to wicked courses should doe well to study those angry words He will by no means clear such guilty ones Because pround secure Libertines either Impii simul metuunt contemnunt saenas Luth. in Gen consider not or fear not or positively contemn Gods threatned wrath Hence it is that they securely play the 〈◊〉 in the hopes of mercy 'T is rare these sad and serious thoughts are layd to heart If I do not beleeve in Christ I am lost for ever If I live in my sinne I shall perish If I depart from Christ I shall be 〈◊〉 one If I abuse the long-suffering goodness truth

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

him and thus as the ploughing of the wicked is sin so is his c●●●●●ment Because with some persons civill ●itles are so abominable though they are not like to read this Page yet the holy Scriptures will assure the sober Reader their folly is manifest and noto●ious Put case persons of honour are wicked as too many are who are like to smart for it to all Eternity for staining their o●n honour and Gods too Yet Paul a vessel of honor without courtship but by the teachings of the Holy Ghost had learned this good manners to give great though bad persons their civil respects Noble Felix Act. 24. 3. King Agrippa Act. 25. 26. I appeal to Caesar Act. 25. 11. Pauls persecutors at Antioch were yet stiled Honourable Women and chief Men of the city Act. 13. 50. No unmannerly railing Quakers in ●po●o lical times But because in civil courteous Appellations it is not more easie than common to erre there is an huge generation of vain complementists whose immoderate compellations are the froth of language the vanitie of minde the waste of time the impertinencie of Christian society I would willingly caution the gracious person convinced of his duty he must be courteous and give honour to whom honour is due to observe these Rules Christian when you give civil honour to others according to their worldly Qualitie and Precedencie 1. Do it with Reverence of the Majesty of God Persons of Honour are the Image the bright Beams of God the infinite ●●ount●in of Honour 'T is he hath set the children of men in their Titles Seats Estates of Honour Neither Affliction nor Promotion comes from the ground God is the Judge sets up whom he pleaseth Ps 75. 7. As in Wisdoms left hand are riches and glory Pro. 3. 16. so he distributes worldly honours mo●ly to vile men However they are civil honour is not vile though the persons that have it be vile come vilely by it and use it vilely 2. Give civil honour for conscience sake the sense of duty God hath commanded it not so much to please them as to please God 3. When the lip honoureth let the heart reverence Wee may neither give men civil worship nor God religious hypocritically 4. Lavish not out too many words nor time in civil courtesies 5. From a prudent observation of Persons Time and Place mix religious and spiritual with civil discourse To spend whole hours mornings afternoons as very many vain frothy persons do in air-beating soul-unbettering windy courtesies and merry discourse without a thought a word of the Majesty of God who as he hath a Book of remembrance to note down the pious words of them that fear him so he registers too the numerous superfluous words of them that fear him not will have a sad account in the great day 6. If among your civil treatments as the Spouse let your lips drop like the Honey-comb when you speak of by a secret ejaculation beg a blessing on your gracious words for your own and the companies advantage 7. Labour to affect your heart with the good things that in gravity and wisdom you deliver 8. If you see civil courtesie swalloweth up pietie your selfe and heavenly language be a burden to the company savouring not the things of God preferring a Romance before a Sermon vain chassie Tales before the precious Truths of God they had rather be foolishly carnally constantly merry than really wise goe home and mourn in secret you have given vain spirits their due honours who denyed God his they have been all for courtesie nothing for piety visited only one anothers bodies not soules spent their time and strength in outward while strangers to inward mirth SECT 9. THey without breach of Charity do grosly wrong the grace 9 They abuse grace who are eminent worldlings of God 9. Who under glorious pretensions to Saving-grace are eminent worldings When Heaven and Earth meet together then will Heavenly and Earthly minds Grace as it is heaven-born so it doth make heavenly The Mediator of Grace hath taught us We cannot serve God and Mammon How many go among us in their own thoughts and in others opinion for persons in the state of grace and yet dextrously deeply with all the powers of their understanding and carnal reason design project for the world affect it vehemently pursue it fervently keep it basely part with it sorrowfully heap it up covetously desire it endlesly admire it adore it idolatrously are afraid to put too much in Christs coffers the bellyes of the poor Is this the fruit of grace Did ever grace come with power but it did unglue the heart from the world Is not this Scripture The love of the world and the things of the world and the love of the Father dwell not together 1 Joh. 2. 15. Will this passe for good Divinity Will either the Scriptures a Death-bed or the Last Judgement own it viz. A gracious Mammonist a gracious Worldling a gracious Hold-fast a gracious Hard-heart a gracious Rebel against the Laws of Christ that commands labour for Heaven more than Earth laying up Treasure in Heaven more than in Earth more to be rich in good works than in wealth to settle the affections on things above and not on earth will cordial and practical contradiction to these and many such Laws of Christ speak a gracious person the honour of grace the power of grace O no the nullitie of grace the infamy of grace Else the Apostle would not with tears speake of earthly minds as enemies to the Cross of Christ whose end is a sad word a very sad one destruction Let the Masters of great Estates consider it that had such before the Wars among us or since the Civil bloody commotions by providence shining on gracious profession in Court City Country the Bench the Pulpit the Army who have not walked but suddenly leapt to huge riches some to hundreds others thousands by the year Whoever they are be they assured of it they grosly abuse the grace of God who give sad proof they are eminent worldlings I beseech you all who are so and shall cast your eyes on these lines seriously ask your own soules Do you not set your hearts on the Mammon of iniquity Are not your stupendious sweet possessions your Idols Are they not your treasure do not your thoughts esteems affections run out in full stream to them Do not your poor neighbours in the Countries places where you live see and bewail it your bowels move no more to them than rocks Doe you know when to say we have enough to give largely to Jesus Christ as well as to your families In these years of Judgement when Lo●ships Farms great Riches have changed Masters are there none that say Poor creatures that think on it with tears Ah wofull change our old Masters fed and cloathed us but we may starve under our new Possessors I dare not charge you all for gracelesse worldlings God will your consciences one day