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mighty triumph upon ? When Dureus accused our famous Whitaker for one or two trivial, verbal mistakes, Whitaker reo turned him the same answer I shall give you, Bene habet, hic in rebus non vertuntur fortunæ ecclefiæ ; It is well the case of the church depends not upon such trifles. ..

For a conclusion; I do feriously warn all men to beware of receiving doctrines so destructive to the great truths of the gospel as these are. And I do folemnly profess I have not designedly strained them, to caft reproach upon him that published them; but the matters are so plain, that if Mr. Cary will maintain his positions, not only myself, but every intelligeot reader, will be easily able to fasten all those odious conIequents upon bim, after all his apologies.

Sir, in a word, I dare not say, but you are a good man; ', but since I read your two books, you have made me thiok,

more than once, of what one faid of Jonah after he had read his history, that he was a strange man of a good man : Yet as strange a good man as you are, I hope to meet you! with a sounder head, and better fpirit in heaven.

canon ciononon a casononanonocara consonansiononomaneas

The Second APPENDIX: Giving a brief Account

of the Rise and Growth of ANTINOMIANISM; the Deduction of the principal Errors of that Sect: With modest and seasonable reflections upon them. .

T HE delign of the following sheets, cast in as a Mantilla

to the foregoing discourse of Errors, is priocipally to

discharge, and free the free grace of God from those dangerous errors, which fight against it under its own colours; partly to prevent the seduction of some that stagger; and, lastly, (though least of all) to vindicate my own doctrine, the scope and current whereof, hath always been, and shall ever be, to exalt the free grace of God in Christ, to draw the vilest of sin. Ders to him, and relieve the distressed consciences of fio-burthened Christiaos.

But, potwithstanding my utmost care and caution, some have been apt to censure it, as if in some thiogs it had a tang of Antinomianism : But if my public, or private discourses, be the faithful messengers of my judgment and heart, (as I hope they are) nothing can be found in any of them casting a friendly aspect upon any of their principles, which I here justly censure, as erroneous.

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Three things I principally aim at in this short Appendix.
1. To give the reader the most probable rise of Antinomi

2. An account of the principal errors of that fect.
3. To confirm and establish Christians against them, by
found reasons, back'd with scripture-authority. And,

1. Of the rise of Antinomianism. The scriptures foreseeing there would arise such a sort of mor in the church, as would wax wanton against Christ, and tuna bis grace into lasciviousness; hath not only precautioned as in general, to beware of such opinions as corrupt the doctrine of free grace. Rom. vi. 1, 2.“ Shall we continue in fin, that grace “ may abound? God forbid :" But hath particularly indigitaled; and marked those very opinions, by wbich it would be a bused, and made abundant provision against them; as namely,

1. All Nighting and vilifying opinions or expreslions of the holy law of God, Rom. vii. 7, 12.

2. All opinions and principles, inclining men to a careless disregard and neglect of the duties of obedience, under pretenca of free grace, and liberty by Christ, James ii. Matth. XXV.

3. All opinions neglecting or flighting sanctification, as the evidence of our justification, and rendering it Deedless, or line ful to try the state of our souls, by the graces of the Spirit wrought in us, which is the principal fcope of the first epille

of Joh withstanding

in all ages

Notwithstanding, such is the wickedocss of some, and weakness of others, that in all ages, (especially the last past, and present), men have audaciously broken in upon the doctrine of free grace, and notoriously violated aud corrupted it, to the great reproach of Christ, scandal of the world, and hardening of the enemies of reformation. “Behold, (faith Contzen the • Jefuit, on Matth. xxiv.) the fruit of Proteltantism, and their • gospel-preaching.

Nothing is more opposite to looseness, than the free grace of God, which teaches us, That denying all ungodliness and worldly lufts, we should live føberly, righteously and godly in this pre fent world. Nor can it without manifest violence, be made pliable to such wicked purpofes; and therefore the apostle tells us, Jude 4. that this is done by turning the grace of our God into lasciviousness; peelok20.98vles, transferriog it, fcil foeda inter pretatione, by a corrupt, abusive interpretation, to such les and purposes as it abhors. No such wanton, licentious conclu. fions can be inferred from the gospel-doctrines of grace and !

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berty, but by wrestiag them against their true scope and intent; by the wicked arts and practices of deceivers upon them.

The gospel makes sio more odious than the law did, and discovers the puailhment of it in a more fevere and dread ful manner, than ever it was discovered before. Heb. ii, 2, 3. “For if the word spoken by angels was stedfast, and every for transgression and disobedience, received a just recompence of

enie reward; how shall we escape, if we neglect fo great falvacie . * on ?" It shews our obligations to duty to bę stronger than

ever, and our encouragements to holiness greater than ever, 2 Cor. vii. 1. and yet corrupt nature will be ftill tempring men to corrupt and abuse it. The more luscious the food is, the more men are apt to surfeit upon it.

This prevention and abuse of free grace, and Christian liberty, is justly chargeable (though upon different accounts) both upon wicked and good men. Wicked men corrupt it defigaed. ly, that by entitling God to their fins, they might fin the more quietly, and securely. So the devil instigated the Heathens to fio against the light, and law of nature, by representiog their Gods to them as drunken, aod lascivious deities. So the Nicolaitans, and fchool of Simon, and after them the Gnostics, and other Heretics in the very dawning of gospel-light and li berty, began presently to loose the bond of restraint from their lusts, under pretence of grace and liberty. The * Etiani blushed not to teach, That fin, and perseverance in fin, could hurt the salvation 8f none, so that they would embrace their prins

ciples. - How vile and abominable inferences the Manichaeans, Va

lentinians, and Cerdonites drew from the grace and liberty of : the gospel, in the following ages, I had rather mourn over,

than recite; and if we come down to the fifteenth century, we shall find the Libertines of those days as deeply drenched in this lin, as most that went before them. + Calvin mournfully obferves, That under pretence of Christian liberty, they trampled all godliness uoder foot ; the vile courses their loose opinions foon carried them into, plainly discovered for what intents and purposes they were projected and calculated : and he that reads the preface to that grave and learned Mr. Thomas Gataker's book, intituled, God's eye upon Ifrael, will find, That some -Antinomians, of our days, are not much behind the worst a od vilest of them. One of them cries out, Away with the law,

before themi nian liberty: Hofe opinio

oce Okrile.coutered for and his Gata come


* Auguft, de. Hærel. Tom. 6. Hæref. 54.

Calv. adverfus Libert. c. 8, i

away with the law, it cuts off a man's legs, and then bids him walk. Another faith, It is as possible for Christ himself to fin, as for a child of God to fin. That if a man, by the Spirit, know himself to be in the flate of grace, though he be drunk, or commit murder, God fees no fin in him: With much more of the fame bran, which I will not transcribe.

But others there are, whose judgments are unhappily tainted, and leavened with those loose doctrines; yet being, in the main, godly persons, they dare not take liberty to fin, or live in the neglect of known duties, though their principles too much in. cline that way; but though they dare not, others will, whoinbibe corrupt potions from them; and the renowned piety of the authors will be no antidote against the danger, but make the poison operate the more powerfully, by receiving it in fuch a vehicle. Now it is highly probable, such men as these might be charmed into such dangerous opinions, upon such accounts as these:

1. It is like some of them might have felt in themselves the anguish of a perplexed conscience under sin, and not being able to live with these terrors of the law, and dismal fears of conscience, might too hastily snatch at those doctrines which promise them relief and ease, as I Doted before in the fifth Cause of my Treatise of Errors. And that this is oot a guess at random, will appear from the very title page of Mr. Saltmarsh's book of free grace, where (as an inducement to the reader to swallow his Antinomian doctrine) he thews him this curious bait.

It is (faith he) an experiment of Jesus Christ upon one who hath been in the bondage of a troubled conscience, at times, for the Space of about twelve years, till now upon a clearer discovery of Jesus Christ in the gospel, &c.

2. Others have been induced to espouse these opinions from the excess of their zeal against the errors of the Papists, who have notoriously corrupted the doctrine of justification by free grace; decried imputent, and exalted inherent righteousness &bove it. The Papists have designedly, and industriouly fealed up the scriptures from the people, left they should there discover chose fovereigo, aod effectual remedies, which God hath provided for their distressed consciences, ia the riches of his own grace, and the meritorious death of Christ; and fo all their masses, pilgrimages, auricular confessions, with all their dear indulgences, should lie upon their hands as ftale and cheap commodities. Oh, (faid Stephen Gardiner) let not this gap of free grace be opened to the people.

But as soon as the light of reformation had discovered the

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free grace of God to fingers, (svhich is, indeed, the only effectual remedy of distressed consciences) and by the same light the horrid cheats of the man of sio were discovered; all good men, who were enlightened by the reformation, juftly and deeply abhorred Popery, as the enemy of the grace of God, and true peace of conscieoce, and fixed themselves upon the sound and comfortable doctrines of justification by faith thro' the alone righteousness of Christ. Mean while, thankfully acknowledgiog, that they which believe, ought alfo to maintain good works. But others there were, transported by an indiscreet zeal, who have almost beaded the grace of God as far too much the other way, and have both spoken and written many things very unbecoming the grace of God, and tending to looseness and aeglect of duty.

3. It is manifeft, that others of them have been ingulphed, and fucked in to those dangerous quicksands of Antinomian errors,

by separating the spirit from the written word; if once a man :: pretend the spirit without the scriptures to be his rule, whither will not his own deluding fancies carry him, under a vain and finful pretence of the Spirit ?

In the year 1528, when Helfar, Traier, and Seekler, were confuted by Hallerus; and their errors about oaths, magiftrates, :: and paedo-baptism,. were detected by him, and by Colveus at

Bera, that which they had to say for themselves, was, That the · Spirit taught them otherwise than the letters of the Scriptures

Jpeak. So dangerous it is to separate what God hath conjoined, and father our own fancies upon the holy Spirit.

4. And it is not unlike, but a comparative weakness, and in- judiciousness of mind, meeting with a fervent zeal for Christ,

and his glory, may induce others to espouse such taking, and plausible, though pernicious doctrines; they are not aware of the dangerous confequents of the opinions they embrace, and what looseness may be occasioned by them: I speak not of oca, calions taken, but given, by such opinions and expressions; a good man will draw excellent inferences of duty from the very fame doctrine. Instance that of the shortness of time, from whence the 'apostle infers abstinence, strictness, and diligence, 1 Cor. vii. 29. but the Epicure infers all manger of dissolute, and liceotious practices. 5. Let us eat and drink, for co-mor"row we shall die,” i Cor. xv. 22. The best doctrines are tbis way liable to abuse.

But let all good men beware of such opinions and expreflions, as give an handle to wicked men to abuse the grace of God,


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