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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 fame 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 cart 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 intelligent reader, will be easily able to fasten all thode odious conlequents 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 founder head, and better fpirit in heaven.

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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.

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HE design of the following sheets, cast in as a Mantilla to the foregoing discourse of Errors, is principally 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 feduction of fome 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 Chriftiaps.

But, notwithstanding 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 jusly censure, as erroneous.

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

anism. 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 Antinomianifm. The scriptores foreseeing there would arise such a sort of mer in the church, as would wax wanton against Christ, and tum his grace into lasciviousness; hath not only precautioned as it 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 indigital ed, and marked those very opinions, by wbich it would be a bused, and made abundant provision against them; as namely,

1. All fighting 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 pretence of free grace, and liberty by Christ, James ii. Matth. XXV.

3. All opinions neglecting or flighting fan&tification, as the evidence of our justification, and rendering it needless, or firful to try the state of our souls, by the graces of the Spirit wrought in us, which is the principal fcope of the first epile of Joha. Notwithstandiog, such is the wickedoels of some, and weak

. ness 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

Jesuit, on Marth. xxiv.) the fruit of Protestantism, and their . gospel-preaching.'

Nothing is more opposite to looseness, than the free grace of God, which teaches us, That denying all ungedliness and worldly lufts, we should live føberly, rightèously and godly in this prea fent world. Nor can it without manifest violence, be made pliable to such wicked purposes; and therefore the apostle tells us, Jude 4. that this is done by turning the grace of our God into lasciviousness; pilaillagoules, transferring it, fcil foeda intero pretatione, by a corrupt, abusive interpretation, to foch nies and purposes as it abhors. No such wanton, licentious conclufions can be inferred from the gospel-doctrines of grace

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berty, but by wresting 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 punishment of it in a more severe and dreadful maoper, than ever it was discovered before. Heb. ii. 2, 3. “ For if the word spoken by angels was stedfast, and every ** transgression and disobedience, received a juft recompence of 4 reward; how shall we escape, if we neglect so great falvaci* on?" It fhews our obligations to duty to bę Atronger than ever, and our encouragements to holiness greater than ever, 2 Cor. vii. 1. and yet corrupt nature will be still tempring men to corrupt and abuse it. The more luscious the food is, the more men are apt to surfeit

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 defigacdly, 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 representing their Gods to them as drunken, and lascivious deities. So the Nicolaitans, and fchool of Simon, and after them the Gnoftics, and other Heretics in the very dawning of gospel-light and liberty, began presently to loose the bond of restraint from their lufts, under pretence of grace and liberty. The * Etiani blushed not to teach, That fin, and perseverance in fin, could hurt the salvation of none, so that they would embrace their principles.

How vile and abominable inferences the Manichaeans, Valentinians, 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 fin, as most that went before them. + Calvia mournfully observes, That under pretence of Christian liberty, they trampled all godliness under 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 vileft of them. One of them cries out, Away with the law,

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August, de. Hæref. Tom. 6. Hæref. 54. Calv. aduerfus Libert. c. 8,

away with the law, it cuts off a man's legs, and then bids him walk. Another faith, It is as possible for Chrift himself to fin, as for a child of God to fin. That if a man, by the Spirit, know himfelf to be in the flate of grace, though he be drunk, or commit murder, God lees 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 loole 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 priociples too much incline that way; but though they dare not, others will, whoinbibe corrupt notions 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 such 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 fin, 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 noted before in the fifth Cause of my Treatise of Errors. And that this is not 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 hews 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 above it. The Papilts have designedly, and industriouky fealed up the scriptures from the people, left they should there difcover those fovereigo, apd 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 malles, 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

free grace of God to fingers, (which is, indeed, the only effectual remedy of distressed consciences) and by the same light the horrid cheats of the man of fin were discovered; all good men, who were enlightened by the reformation, justly and deeply abhorred Popery, as the enemy of the grace of God, and true peace of conscicace, 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 also 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 undecoming the grace of God, and tending to looseness and neglect of duty.

3. It is manifest, that others of them have been ingulphed, and fucked into those dangerous quickfands 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, whicher will not his own deluding fancies carry him, under a vain and finful pretence of the Spirit?

In the year 1528, when Helsar, Traier, and Seekler, were confuted by Hallerus; and their errors about oaths, magistrates, and paedo-baptism, were detected by him, and by Colveus at Bern, that which they had to say for themselves, was, That the Spirit taught them otherwise than the letters of the Scriptures speak

. Sở 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 injudiciousness 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 consequents of the opinions they embrace, and what looseness may be occasioned by them: I speak not of oc. casions 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, ftrictness, and diligence, 1 Cor. vii. 29. but the Epicure infers all manger of dissolute, and licentious practices.

1. 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 expreffiods, as give an handle to wicked men to abuse the grace of God,

VOL. IV.

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