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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

dream of Perfection but in some things or others hath abused the grace of God Do not all of us almost said Luther live in the most filthy abuse of Gods gifts We cannot know the strictness of the Law of God and Gospel-rules and our own loose unconformity but we have cause to say guilty and to cry mightily to God Spare us O Lord. And now whoever thou aot that readest the ensuing Treatise I beseech thee lay to heart this great sin branded in this Book with all its aggravating circumstances of Abusing the Grace of God Let thy whole life and conversation evidence thy walking in the spirit thy self-abhorrency and universal hatred of sin that with David every false way thou utterly abhorrest The design I drive my conscience bearing me witnesse is to advance Grace in my own and others hearts and lives and to prevent the abuse of it Let not any of us abuse Grace like Spiders sucking poyson out of so sweet an hearb which then we doe apparently when we turn the Grace of God into wantonness If by these Meditations God may have glory and the Reader any spiritual benefit I shall abundantly rejoice that I have any way contributed my Mite towards assistance of such as walk in the narrow way to life Lastly I earnestly beg thy prayers that I may be faithful in my Ministry valiant for the truth against all gainsayers and instrumental to winne many souls unto righteousnesse And so good Reader I commend these my endeavours to the blessing of God and commit thee to Gods Gracious Providence and remain From my study in Edmundsbury in Suffolk March 18. 1658. Thy helper in the narrow way to Life Nicholas Claget The Contents of the Chapters Jude v. 4. TUrning the Grace of God into lasciviousness pag. 1 CHAP. 1. Containing the coherence of the words p. 1 CHAP. 2. Containing the Explanation of the words Deduction of the Doctrin with the Method of handling it p. 3 CHAP. 3. Shewing in how many waies or kinds the grace of God may be turned into wantonness p. 4. Sect. 1. Predestinating grace is turned into wantonness 5 2. Sparing grace is turned into wantonnesse 7 3. Long-suffering grace is turned into wantonness 8 4. The whole time of grace is turned into wantonness 10 5. The inviting offers of Grace are turned into wantonness 15 6. The means of grace are turned into wantonness 24 7. The examples of grace are turned into wantonness 34 8. Reconciling grace is turned into wantonness 37 9. Adopting grace is turned into wantonness 38 10. Freeing grace is turned into wantonness 47 11. Pardoning grace is turned into wantonness 50 12. The grace of imputed righteousness is turned into wantonness 55 13. Gloryfying grace is turned into wantonness 61 CHAP. 4. Shewing when the grace of God is turned into wantonness 69 Sect. 1. The Grace of God is turned into wantonness in reference to sin four waies 69 2. The grace of God is turned into wantonness when the heart is fearless of sin 70 3. The grace of God is turned into wantonness when the heart is sorrowless for sin 71 4. The grace of God is turned into wantonness when the heart is powerless over sin 71 5. The grace of God is turned into wantonness when the sinner carries loosly as to God in 4. particulars 75 6. The grace of God is turned into wantonness when the heart carries wickedly as to Christ in 3. things 77 7. When the heart carrieth wickedly as to the Law of God Doctrinally and Practically 82 8. The grace of God is turned into wantonness when as it carrieth wickedly as to the Gospel of Christ 84 9. The grace of God is turned into wantonness when as the heart carrieth it wickedly as to the creatures 87 CHAP. 5. Wherein are set down the causes why the grace of God is turned into wantonness 89 Sect. 1. Want of knowing the work and abuse of grace 90 2. Want of Faith to beleeve the signal darger of sin causeth ab●se of grace 91 3. Want of heat intention and livelyness in Religion causeth abuse of grace 91 4. Want of receiving of the truth in love is an advantage to turn a Libertine 93 5. Want of laying to heart Gospel-threatnings causeth abuse of grace 95 6. Want of grace changing and affecting the heart causeth abuse of grace 96 7. Want of the upright and genuine use of grace causeth abuse of grace 97 8. Want of sound conviction of the mischief of original corruption is a cause of turning the grace of God into wantonness 98 9. Want of considering the streight way to life causeth the abuse of grace 101 10. Error in 5. particulars causeth the abuse of grace 103 11. The error of sufficient attainments in Religion causeth the abuse of grace 104 12. A gross error to the abuse of grace that what pleaseth the loose sinner pleaseth God 107 13. Another error that abuseth grace is that false evidences are true 107 14. The error of abusive interpretation of Scripture hath produced the abuse of grace 113 15. The grace of God is abused by Presumption 123 16. Presumption of interest in the Promises causeth abuse of grace 126 17. The presumption of setting Death and Judgement at a far distance causeth the abuse of grace 129 18. The presumption of time enough to repent causeth the abuse of grace 131 19. Temptation causeth the abuse of grace in 4. particulars 134 20. Evill company is a temptation to wrong the grace of God 137 21. Scandalous sins of the godly are temptations to abuse grace 139 22. Divisions and contentious about Christian Religion cause abuse of grace 144 CHAP. 6. Shewing wherein the greatness of this sin appears 143 Sect. 1. It a sin of a more than ordinary prophaness 153 2. It is an hypocritical sin 154 3. It is an ungrateful sin 155 4. Abuse of grace is a sin against experience 156 5. Abuse of grace is a sin destructive to true faith 158 6. Abuse of grace is opposite to the power of godliness 158 7. Abuse of grace is a reproaching sin 159 8. Abuse of grace brings daily loss to the soul 160 9. Abuse of grace is a despising sin 161 10. Abuse of grace is a revo●t●ng sin 162 11. Abuse of grace is an unexcusable sin 165 12. Abuse of grace is an heathenish sin 165 13. Abuse of grace is an universal sin 167 14. Abuse of grace is an unchurching sin 168 CHAP. 7. Wherein are set forth the punishments of this great sin abusing Gods grace 171 1. It is a great judgement to be given up to carnal lusts 171 2. Spiritual blind●ess is a judgement inflicted on those who pervert the grace of God 174 3. Hardness is a ●udgement inflicted upon such as abuse the grace of God 175 4. Incurableness in sin is a judgement against those who abuse the grace of God 177 5. Prophaning of Gods grace will bring a terrible judgement at the last day 178 6. The hottest room in

of the sweet Creatures maketh a strong Body but niverso a weak minde Bodily delights are like an intoxicating Wine and Sunt in vinum inebriatienis augmentū Corruptionis Ex eod c. 58. Nulla est carnis cupiditas quae non hominem inebriat Marlorat Qui honoratur in via in perventione damnabitur quasi per amaena prata in car●erem pervenit Gregor in Moral Danda esf opera ne se mundo ingurgitent si volunt ad Christi regnum properare Marlorat the improvements of corruption There is no lust of the flesh that the unwary sinner is not drunk with Its cravings and service unfit for duty as the over-charged Drinker is for his work It was therefore Christs caution Take heed to your selves lest at any time your hearts be over-charged with surfetting and drunkenness and cares of this life and so that day come upon you unawares Luke 21. 34. God hath not given the Creatures to hinder but promote obedience 'T is a sad exchange when the abused Honors of this life shall be swallowed up in the damnation and contempt of the other and the worlds voluptuous wantons pass through the pleasant Meadows of present delights to the stinking howling and smarting Prison of Hell They that would make haste to Christs Kingdom of glory had need be careful lest they cram and surfett their souls with the world Too much of thoughts desires affections to this is sadly punished with nothing in the other Wo to them that are intemperately full here they shall hunger hereafter and their dis-satisfaction will be a part of their Hell Christian liberty and Gospel grace will be no Patrons of Creature excesses 2. When the use of the Creatures is Idolatrous Gods grace is abused Joseph should be great in Aegypt but Pharaoh would be in the Throne above him We may use the creatures but they must not be set in the hearts Throne above God We make that an Idol that hath an equal or higher room in our hearts 'T is a kinde of Idolatry to place happiness in the Creatures Covetousness Est quoddam idololatriae genus foelicitatē in rebus creatis ponere Granatensis is stiled Idolatry Col. 3. 5. Inordinate sweet worldly loves are heart Idols God never gave the Creatures to be set in his room 'T is his high dishonor when the love of the world swallows up the love of God trust in the Creatures denyeth confidence in the Rock of Ages rejoycing in things of nought obstructs Joys in the things of Eternity The service of the Creature puts by the service of God Blessed for ever A Prince will not bear it that his promoted Creatures should be set above him so neither will the Jealousie of God bear it that the creatures he hath made should be set above him We usually say stand by and remove those things that stand in our light O our little account of God! we say not stand by nor remove from our irregular esteem and affections the things that stand in Gods light If we have not Grace enough to take our hearts off from the dark Eclipses of Gods glory and God intend mercy to us he will either remove them out of his light or imbitter their use Hence Parents and Children Husbands and Wives have been bitter-sweet one to another yea often times more bitter then sweet Lest a constant tenor of undisturbed contentment and delight should tempt and turn Relations into Idols upon this account too riches health and friends have fled away lest the Lords people too prone to adore and admire Creatures into Idols should set them too high The words of Augustine are not more true then sad experience Whatsoever you love that is from God will be justly imbittered to you because Bonum quod amatis ab illo sed amarum erit juste quia injuste amatur deserto illo Aug. Conf. I. 4 Misera anima a te refugit cum quo semper gaudet sequitur mundum cum quo semper dolet Aug. in Medit. it is injustly loved by departure from him They are also a part of his sweet meditation The miserable soul runneth from thee in whose sweet presence it is feasted with joy and followeth the World with which it meets with thorny vexations CHAP. V. Wherein are set down the Càuses why the Grace of God is turned into wantonness SATAN a malicious enemy of Gods Grace knowing that the abuse thereof is a sin of aggravated and accumulated wickedness of a deep scarlet tincture and the highest affront that can be offered to a gracious God The Mediator and Spirit of Grace hath many pernicious Methods and destructive Wiles to tempt to this hainous sin Though all of them are not in every abuse of Gods Grace yet some of them in some and some of them in others are the causes of this eminent and dishonorable injury to the God of Grace I shall consider them under four Heads Wants Errors Presumptions and Temptations SECT 1. 1. WAnts The failings or omissions of nine things are 1. The omissions of several things are the causes of playing the wantons under Grace the deficient causes of wantonness under Grace 1. Want of knowing the work and abuse of Grace Many have confused notions of Gods grace who are ignorant of the wrongs they do unto it and think they are under the priviledge of grace when they are strangers to and enemies against it Many say that God is gracious and by Gods grace they will amend when they consider not that renewing active grace would put them upon constant conscionable regular and vehement endeavors for reformation when they practice but neither know nor are humbled for the contradictions to grace when they are not soundly convinced that saving Grace teacheth to deny ungodliness and worldly lusts Tit. 2. 11 12. which they out of choice and delight fulfil That it abounds with faith and love 1 Tim. 1. 14. when it never produced these Graces in them that the will of God is their sanctification 1 Thess 4. 3. when they never saw the amiable beauty nor practiced the duties of holyness that grace changeth the heart when they know nothing of the inward mysterious miraculous work of conversion in its Doctrine and experience that grace is an effectual curb to and a cleansing Purgatory of vain and impure thoughts when they know no hurt in the vanity and pollution of them that grace leads the heart daily to the Throne of grace when they are strangers to Prayer in the Holy Ghost and think there is no hurt in its irreligious omission that it is Grace must save them when they know not that a principal part of its salvation is the mortification of lust and reformation of life Ignorance of the wrongs done to grace is a black concealing vail over them which at once hinders the accusing conscience tempts to dreams of innocence imboldens to a carnal indulgence to beloved sins were the eyes of the Doctrinal and

Two texts among others are the strong hold for their earthly minds Parents lay up for their children 2 Cor. 12. 14. And he that provides not for his own is worse than an Insidel 1 Tim. 5. 8 ●oth are true but miserably abused by uncompassionate covetous hearts The first of laying up for children was never intended to swallow up laying out in works of Charity and Mercy But what though Gods allowance and Parents indulgence may lawfully make their children the heirs in part of their Estates will this excuse their dis-inheriting Christ in the necessitous poor will this excuse their rebelling against the Gospel Old New Testament requities for liberal alms giving nothing or next to nothing in no proportion to estates Amongst the sayings of ancient modern holy writers yea the confessions of heathens that might easily swel into a Book Some sayings out of Salvian might make Scripture Worldlings to tremble who profess their portion is in God and give sad grounds of Jealousie 't is only in this life When they thus Apologize we know what Gods Justice demands what sacred truth requires but we ●●rfess we are bowed under the yoak of our fleshly allience we Dedimus cap●●● manus vincal●● charitatis c●ss● saenguint ●●●es vicerunt devotionē rel●gionis jura pictatis Salvian contra Ava●iti●● Vi●●●● excu●●●un●●●● non excusans have given our captive hards to the chairs of our Parental affections The voice of blood is lowder then that of faith and the rights of nature have swallowed up the devotion of Religion Something may be said to cover but not to cure the disease of worldliness a shadow of excuse not excusing giving to the guilty a shew of deprecation no security from the cry of guilt O worldly I arent whose all it is to heap up estates for thy children or the main of thy earthly travel and solace The unhappiest man in the World Doest thou think how well others shall live after thee and not how ill thou art like to die Tell me I pray thee O miser O Infidel when many are inriched with thy divided Patrimony and greedy Purchases have you so ill deserved of your self as not to advantage your soul by charity to strangers 〈◊〉 de 〈◊〉 〈◊〉 es ●am male meritus Take this choice admonition Let no man prefer his dearest childe above his soul Christians are so to consult the good of their Heirs in this life as to accommodate themselves in Eternity Facilius est hic deesse quippiā quam parentibus in futuro multo est levior praesens tenuitas quam aeterna paupertas ib. 'T is better that children should want something here then Parients all hereafter Present mean estate is better then eternal poverty Better that Heirs want a large Patrimony then the Testators their salvation yea they to whom Inheritances are left if they have any piety bowels mercy to them that leave them should be glad of their pious liberality lest they perish Hearken hide-bound heart-bound Parents that have the judgement of withered hands upon you to the words of Christ He that loves Sonor Daughter more then me is not worthy of me Matth. 10. 37. Have ye banished self-love from your selves soul love is true self-love O unbelief O perverseness 'T is a vulgar saying Charity begins at home This is a new kinde of Monster to consult the well-fare of any one but ones self Behold thou art to goe O man of matchless misery to a sacred tryal to that trembling and intolerable Judgement where onely a good Conscience an innocent Life works of Mercy will refresh thee Where a liberal minde a fruitful repentance and copious alms will befriend thee What if immoderate scraping together for thine bei●s shut Heaven against thee Mens larga Paenitentia fructuosa Eleemo synae copiosae and open hell to receive thee Will the memory of thine heirs vast and voluptuous Estate ease thy Bed of flames Will the thoughts of their delitious tables even to glut and wantonness afford thee a crum of mercy a drop of water to cool abate thy torturing pangs Hadst thou not been better by a Bill of Exchange to have sent a great part of thine Estate in works of mercy into the other world As to the other refuge of Tenacious covetousnesse he that provides not for his own house is worse then an Infidell how is this Text made to speak on the Misers side and how far from his Protection The mind of the Spirit and the Apostle in those words was not to countenance a confined use of christians estates within the Pale of their own families but to taxe and caution against the Abolishment of naturall affections and necessary provisions in carelesse family-guides under the Pretensions of piety This inhumanity to ones own flesh and bloud sets professed christians Sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 below Heathenish Infidells who are by the guide of Nature propense to love their own Of kin to this is that Popish Inhumanity which is cryed up for superlative Piety if any leave their wife children and aged Parents or go a Pilgrimage to Jerusalem or cloyster up themselves in a Monastery The Catabaptists as Marlorat noted were besotted with the same madnesse for leaving their wives and children as astonished witlesse fanatick men they run up and down To propagate as they fancied the Dominions of Christ The same wild course the brain-sick Ita se pomeria Christi propagaturos dixerant Marloin 1 Tim. 5. besotted Quakers take in these dayes leaving their dearest Relations in tedious journyes where Satan called the spirit is pleased to send them whom the Holy Spirit calls worse then Infidells for undoing their families to propagate the light within them from County to County such as these as oppose Religion to the necessary provisions of this life are here intended But Non ita claudenda est res familiaris ut eam benignitas aperire non posset neque ita referanda ut pateat omnibus Cicero 2. Offic. what speak those words for worldly Christians of the other extream Are not they worse then Infidells whose improved naturall reason and moralities have made them liberall to the poore and needy Have not these denyed the Faith of Scripture that abundantly commands charitable distribution yea the True faith in God that is ever fruitfull in the compassionate works of Almagiving Thus too many with Scripture leave as they thinke are Bad Stewards of their Wealth let the large waters of creature mercies run out almost only in the channells of their own Families are not the blessed cisterns to convey them into wanting houses Trace all the kinds of abusing Gods Grace to their proper Oirginalls and it will be experimented the wresting of some Scriptures or others hath been the cause of loose hearts and wanton lives SECT 11. THe third head of causes why the Grace of God is abused Sect. 11. The grace of God is abused by

and lives that with the repenting Jaylors they had had heart tremblings then with the secure Sodomites a fair morning a sun-shine of prosperity should usher in fiery avenging stormes of warth How wise and safe had been their estate that at once have peace with sin and as they think with God had they at once seen God and sin their enemy their softest beds had been to them beds of Thornes their sweetest comforts bitter vexations the creatures armed against them feared their very meat might prove their poyson every night might be the last that these awakening driving terrors might chase unquiet afrighted spirits into Jesus Christ that the fear and war of the spirit of bondage might end in the joy and peace of the spirit of adoption that tempestuous soules might hear these sweet calming words Be of good cheere t is I be not afraid Mat. 14 27. Fear not I am thy God Isa 41. 10. My Person Spirit Graces Comforts Glory infinite merits are thine Some in the Wildernesse of their sins feares and sorrowes have at length leaned on their beloved when the false peace of most presumptuous ones hath lur'd them into Hell As many there as have been tempted by secure flattery into their tormenting easelesse bed of Tribulation will have cause to think and say within themselves accursed be that calm of our polluted quiet hearts lives that hath brought us to an eternall storme accursed be that peace that hath cheated us into an eternall war accused be that sweetnesse that hath inticed us into eternall bitternesse accursed be that friendship with the world and Devill that hath betrayed us to an eternall enmity with God SECT 14. 4. The presumption of setting death and Judgement at far distance Sect. 14. The setting of death and judgement at far distance causeth the abuse of Grace 1. Death Resentment of it as of a Traveller thousands of miles off at scores of yeares removes begets through the deceits of the flesh and lyes of the Devill a tolleration yea a resolution to play the wanton not only against Nature but Grace The Epicure that beleeves not the Soules immortality concludes wanton voluptuous life from probable short life Let us eat and drinke for to morrow we shall die 1 Cor. 15. 32. And the Christian though he beleeveth his Soule shall live for ever doth wantonize in carnall delights from probable length of dayes he shall have time enough to get the Grace of Repentance and therefore he abuseth the space and call yea the conviction of returning the vilest of Christians while under the sentence and on the bed of death seeme to have some sober thoughts of the excellency and necessity of Grace and of some complying desires and wishes O that they had it who when they beleeved it yea found it at vast distance from them despised and abused the motions of the spirit and word and of Grace How Saint like is the inlightned Libertine within a few houres of his death how dissolute ten years scores of years before it 2. Judgement Because particular Judgement after death and the generall Judgement of the great day is delayed Therefore The heart of the Sons of men is set in them to do evill Eccles 8. 11. wanton scoffers walke after their own ungodly Lusts saying Where is the promise of his coming 2. Pet. 3. 3 4. That cooling word in the Indulge exple animi cupiditates scito tan dem sis ratio nem Deo red diturus q. d. fac quicquid mali poteris tandem vapu labis aut in manus carnificis incides Mercer l. 5. c. 2. hot chase of sin Remember God will bring thee to Judgement Eccl. 11. 9. is too litle remembred the words of Mercer are observeable Feed and dandle thy lusts with most cockering indulgence coming to every desire of thy carnall mind yet know at length God will reckon with you fill up your measure of sin to your utmost possibilities at length you shall smart for it and fall into the hands of avenging Execution my Lord hath delayed his coming said the loose evill servants and therefore they were intemperate and injurious rioted in drunkennesse and Beate their fellow servants Matth. 24. 48 49. As the wanton whorish woman argued to uncleannesse Come let us take our fill of Loves let us solace our selves with Love for the good man is gone a long journey Prov. 7. 18. So the wanton Christian argues to licenciousnesse he may in the spacious intervalls between his healthy time and the last Judgement bathe his fleshly mind in fleshly loves and delights for it will be long ere the last Assizes come and will it be long what if millions of years it will come at length too soon and too sore upon the injurious slighters of Gods Grace Ah Christians that sport your selves with your own deceivings Irremediabile periculum sit aliquem cupiditatibus fraena laxare ut se rationem Deo non meminerit redditurum Bernard that Gospell Grace and liberty will favour your disordered walking that give your Lusts too large roome under the plain hearing and convincements of strictnesse that stumble in high noone day slacken the Reines to your head strong desires as if God would call you to account Bernard tells you this is an irremedilesse soule danger If the Faith of the last Judgement do not teach men holy Wisdome Repentance Temperance Obedience what will what can weep you said the Apostle James to the rich loose wantons of his time And howle for the miseries that are come upon you Jam. 5. 1. why Ye have lived in pleasure in the earth and have been wanton ye have nourished your hearts as in a day of slangther v. 5. The coming of the Lord draweth nigh As if he had said you play the wantons with creature mercies forgetting God and your duties but the accounting day is nigh Faciat jructū qui potest adest dominus qui fructum requirit faecundos vivificet steriles depre hendet Am. Super Luc. The Judge is at the doore They are good words of Ambrose Let every one bring forth the fruit of Grace the Lord is present in his word to faith who will require fruit will not be put off with leaves He will give eternall Life to fruitfull trees will take and cast barren ones into Hell SECT 15. 5. The presumption of time enough to repent hath brought 15. The presumption of time enough to repent doth cause the abuse of Grace forth this uncomely Monster The abuse of Grace There are not a few incurable instances in the other World who have first delayed and then everlastingly lost the space and Grace of repentance Those words of Christ concerning Jerusalem may be truly and sadly said of Grace-refusing and abusing Christians Hadst thou known in this thy day the things belonging to thy Peace but now they are hidden from thine eyes Hannibal bewailed the loss of his opportunity to master Rome when he would have