WHereas the Antinomians, by their dangerous and wicked conclusions, which they falsly gather from Gods free grace, hath of late yeares been so farre spread, and corrupted so many people, I have thought good to declare what blasphemy is taught therein; and have briefly and fully gathered such testimonies against them, as I hope will be sufficient to satisfie any reasonable man: And yet no blemish at all arise to the glory of Gods free grace.

I. They say, that God never inflicts punishment upon the Eloct for their sinnes.

This is directly against the Word of God, and a very dangerous Do­ctrine to be taught; for if we look upon the dearest of Gods people, we shall finde them often under the rod for their sins. The Israelites to whom God saith that he is the Lord their God, (Levit. 26.13.) and tels them that he will remember the Covenant that he may be their God, vers. 44.45. Yet for all that, in the 14.16. and 18. verses, the Lord threatens them, that if they sin and forsake his Commandements to do wickedly, the Lord will send many plagues upon them, and will set his face against them, and destroy them by the Enemy. And if they go on in their sins, the Lord tels them that he will punish them seven times more for the same.

Who can have greater assurance of being an Elect childe of God, then good David had; yet because he sinned, God often punished him. Inso­much that he cried out, Lord I am afflicted and ready to die, from my youth up; while I suffer thy terrours I am distracted. Thy fierce wrath [Page 4]goeth over me, thy terrours have cut me off, Psalm. 88.15, 16. Is not death it selfe a punishment for sin, the wages of sin is death saith Paul, Rom. 6 23.

This Doctrine of thirs is a very nursery for wickednesse and vice, for if men may cozen and cheat; and under a shew of Religion, cloake over their sins with a seeming profession, onely if a man be perswaded that God hath Elected him, and therefore whatsoever sinnes he committs God will never call him to account for it, nor lay any punishment upon him, neither in this life nor in the life to come, it is no wonder that such a man, hearkens to the motives of the flesh, to follow that which is evill; and so that he can but hide it from the eyes of the world, take his fill of sin, in Gluttony and Drunkennesse, Whoring, Cozening, and all manner of secret wickednesse, If a man be perswaded that God will never call him to reckoning, what need he care how he lives, so the world see it not, like the Heathen, who say, God is a good master and will not beat them, and therefore because they feare the divell, they are afraid to offend him, but presume upon Gods goodnesse, and serve the Devill in all wickednesse.

II. They say that God is never angry with his children. A full place a­gainst this errour is, Psalm 38.3. There is, (saith David) no sound­nesse in my flesh, because of thine anger: neither is there any rest in my bones b cause of my sin.

I do wonder what thoughts they have of God, who thinke the Almigh­ty to be such a one, as will let them live in sin, and do any filthinesse be­fore him, and yet never once be so much as angry with them, surely the Heathen have higher thoughts of their Idolds; Can a man endure to see himselfe abused (as all men by sin dishonour God) and stand by and be­hold the same, and yet not be angry, and shall we think that the Great God of Heaven and Earth is not provoked to anger, when his children sin against him. Nay the truth of it is, that by the sins of his own people, God is most of all provoked, in so much that if they provoked him by such wickednesse, as ungodly men do, and follow Wine, and Wenching, and profane liberty, God will make his anger smoake against them, Psalm. 7 4, 1. But these Antinomians are like Achemon, who was a fellow that lived in all kinde of wickednesse and cruelty, oppressing his negh­bours by all kinde of injuries, and inhumane outrages, and thought that no evill could befall him, and shortly after he was caught by Hercules, as the Poets write of him, and hanged by the heeles at his club. And let those who have such unworthy conceits of God, presume as much as they will of Gods mercy, which is very large and gracio [...]s to those that feare him, yet this is certain, that if they carry such proud insulting thoughts in their hearts against God, if they repent not: they shall one [Page 5]day finde, not Hercules (concerning whom it matters not for the truth of that story) but a company of Divels to carry them to Hell, and thrust them thither by the head and shoulders.

III. They say, that God sees no sin in his children.

This is so apparent a blasphemy against Gods truth, that it strikes at one of his own Attributes; and denies God to be Omniscient, for if any thing be hid from his knowledge God cannot be said to be Omniscient. He that formed the eye, shall not he see, he that teacheth man know­ledge, shall not hee know. The Lord knoweth the thoughts of man that they are but vanity. Psal. 94. The whole Psalme is against them.

This doctrine of theirs keeps men back from examination of their sinnes, and powring out their soules before God, by humble and hearty repentance, the onely comfort that Christians finde (of all intercour­ses) between God and their soules; It may be if these men would lay down this fond opinion and fall to examination, and confesse their sinns unto Almighty God, the Lord might be pleased to enlighten their soules and give them better knowledge of him. If they would I say go to God, and in their closets confesse,

Imprimis. Such a day I offended the Lord by cosening and cheating such a neighbour, and such a friend so and so, and why should I not make restitution of it again.

Item. Such a day I was drunke, and I wasted and spoiled the good crea­tures of our God, and spewed them upon the ground.

Item. At such a time I offended God by the filthy sin of Adultery.

Item. So many Sabbaths I have profaned, so many opportunities of grace I have slighted, so many good people I have seduced, and shall I thinke that the Almighty Omnipotent God sees not these things.

There is a great deale mo [...]e hopes of such penitent Publicanes, that hum­bly confesse their sins to God, then of those proud Antimonian Pharisees, who would hide their sins from Gods eyes; and without repentance are like to go to Heaven, when Sy [...]iphus hath rouled his stone over the infer­nall Hill; or Tantulus filled his belly as full with golden apples as his eyes.

IV. They say that such as are elect are at all times b [...]loved of God, in what condition soever they be, be they never so great sinners, yea in the very act of sin it selfe.

But God loves his elect, not as they are sinfull, but as they are in Christ because of Election, and in that respect they are greatly beloved of God, Rom. 8.33. But as they are sinners, and as God looks upon them in the act, they are not beloved of God: Those who are in the flesh, and walk in sin cannot please God, Rom. 8.7, 8. Living in sin, estates a man in one condi­tion, and the election of grace in anothe.

In respect of the person, God may be said to love a man that is in sin, because of Election, and fore-knowing his repentance and faith; but as he is in a sinfull condition, God loves no man: Whosoever is born of God doth not commit sin (allowing of it in his heart) for his seed remain­eth in him (saith Iohn) and he cannot sin, because he is born of God. 1. Iohn 3.9.

A man may say of Ornus, that if the Asse was beaten away he might make up his Ropes, but as fast as he twists, the Asse stands by and bites them off (as the Poets have feigned) and so may I say of these men; if they could beat the Divell away, it were a manifestation of Election, and God would love them; but they cannot beat the divell away whilst they practise and allow of sin, and have such base thoughts of God; and conse­quently, there can appear no manifestation of their Election; except they cast away the deeds of darknesse, and put on Christ the Armour of light, and then is a signe they have put on Jesus Christ, Rom. 13. the latter end.

Do you think that God will love you, or manifest any love unto you whilst you take liberty in sin, and teach men so; and encourage one ano­ther in such wicked wayes. No, assure your selves God hates sin, and all the sinfull wayes of man: And therefore depart from evill, and do good, and dwell in the love and favour of God for ever. Psal. 37.27.

5. They say, that sanctification of life in duties of Pietie, is nothing at all esteemed of God.

But let me tell those who are of this opinion, that although a sanctified life do not justifie us, yet the servants of God before they can attain ever­lasting life, they must have their fruit unto holinesse, Rom. 6.22. And in the 5. Chapter of Matthews Gospell, Christ teacheth his Disciples, and in them us also, how exactly he requires of those that will be saved, to live in an holy and godly conversation. But this damnable doctrine of b [...]ating down a sanctified, spirituall, pious, and holy life, is a dangerous erro [...]r, and gives way exceedingly to loosenesse, and none can be imagi-more dangerous in that kinde then it is; tending to the ruine and over­throw of a nation, both Church and State.

This makes no difference between a mans own wife and his neighbors, his own goods, and others, never checks his lusts, nor stayes his malice, it cannot stop his mouth from drunkennesse, nor his heart from pride, dis­simulation, and all manner of evill; every man like Ixion in hell, may turn the wheel of their inventions continually, and still be the same men; and like Acessius stay for a better Moon then Astrologers could ever yet disco­ver and when they have done, conclude with the Preacher, saying, I said I will be wise but it was farre from me. Eccles. 7.23.

Without doubt every honest man, that truely feares God, hath a great respect to duties of Piety, and to performe them with great reverence be­fore Almighty God, trembling to thinke of those imperfections and failings which he findes in himselfe, his sins cost him many a sob and sigh, and often groanes before God, for almighty God hath promised to bot­tle up all such teares, Psal. 56.8.

VI. They say that that the godly finde no difficulties in the way to heaven, but live in much pleasure and delight in this world.

This is Contrary to what our blessed Lord and Saviour Iesus Christ taught; that those that go to heaven strive for it, and exhorting his Dis­ciples to take paines in so difficult and hard a worke, he tels them plainly that the reason why it doth so much concerne them, to strive for Heaven, is, because the way is so exceeding straight, that many shall seek to enter in, and shall not be able, Luke 13.24.

And when the Hebrewes that were Converted to the Faith of Christ were cast into prison, and contradicted by wicked and sinfull men, railing against them, at which they began to be much troubled, Paul told them that they must expect yet greater Difficulties then they had suffered, if they would be saved, they have not yet resisted unto blood (saith he) stri­ving aginst sin.

It is true, the yoke of Christ is easie, Matth. 11 30. (but yet it is a Yoke) for the yoke of sin bowes a man to eternall damnation in Hell; so in that respect the yoke of Christ, though it be a Yoke is an easie one, but these men draw out a fatall conclusion from hence, to give way to an idle and lazy life: But there is a woe denounced against those that are at ease (yea even) in Zion Amos 6.1.

And those that teach this loosenesse in liberty to sin, are like the lewd Srumpet: Ezekel. 23. When the voice of a multitude being at ease was with her, and with the men of the common sort, were brought drunken Sabeans from the wildernesse, which put bracelets upon their hands, and beautifull Crownes upon their heads, for which God procee­ded against them, as against shedders of blood. And let them remember what the Preachet saith, Ezek. 11.9. Remember that for all these things thou shalt come to judgement.

VII. They say that those who belong to God, are able in this world per­fectly to distinguish betwixt Gods people and the wicked.

This is something like a mean pillar of the Church of Rome, Rhemist Anotati. in Iohn 14. verse 16. Bellarmine pleads hrad for it. That the Ca­tholike Church cannot possibly erre, not only in matters absolutely necessary to salvation, but in any thing which it imposeth and commandeth, whether it be contained in the Word of God or not. Bellarmin. De Eccles. lib. 3 cap. 14. [Page 8]By the Church here they mean not only the Ministers or Governours of the Church (as Doctor Willet observes in Sinopsis) but the whole com­pany of the faithfull.

But the contrary is proved by Scripture. 1. Before the comming of Christ, the Jewish Church erred. 2 Kings 3.14.4. And secondly, in Christs time the Church erred; Math. 26.22. And lastly, since Christs time the famous Churches of Corinth. Galatia, &c. have erred: 1 Cor. 6 5. 1 Cor. 15.13. 1 Cor. 11.21. Gal. 3.1. But especially that place of Scripture is most full to clear this, Rev. 2.17. where it is said; To him that overcommeth will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.

How then, or from whence shall any in these times, have such cleere judgements to discern more then any other men that ever were in the world. Quomodo erit Ecclesia in isto tempore, perfecta sine macula & ruga cujus membra non mendaciter, confiteantur se habere [...]eccata: (saith Augu­stine contra Pelag. 2. Epist. lib. 4. cap. 7.) How can the Church be perfect in this life, without spot or wrinkle, whose members do truly confesse, that they are not without sin. And as themselves have sometimes confes­sed, Iudicium Ecclesiae non nunquam opinionem sequitur, quam & fallere saepe contingit falli. The judgement of the Church is many times ruled by opinion, which both may deceive and be deceived. Decret. Greg. lib. 5. tit. 39. c. 8. Innocent. 3.

These Doctrines therefore of the Antimonians are to be held, Non bona sed malae exemplum, aedificans ad delictum. Tertull. de velandis virginibus. Not as an example of good, but evill, edifying (or imboldning) unto sin. It is, Factum minus rectum occasionem praebens ruinae, A deed ill performed, yeilding occasion of falling; (as Aquinus saith, Aquin. 2.2. q. 43.) and justly to be reproved.