A DECLARATION Against the ANTINOMIANS, and their Doctrine of LIBERTY.  
Their chief Tenants briefly and fully answered; and the danger of those erroneous points manifested: With a caution to such as are or have been so misled, to persuade with them to turn from that evil into which they are or have been seduced.  
These being their Conclusions, understood by most Auditors. 

I. That God doth never inflict punishment upon the Elect for their sins.  
II. That God is never angry with his children.  
III. That God sees no sin in those that are his.  
iv That such as are elected, are at all times beloved of God; in what condition soever they be, be they never so great sinners, yea, in the very act of sin itself.  
V That sanctification of life in duties of Piety, is nothing at all esteemed of God.  
VI That the godly find no difficulties in the way to Heaven, but live in much pleasure and delight in this world.  
VII. That those who belong to God, are able in this world presently to distinguish betwixt God's people and the wicked.    PSAL. 119.92.93. 
Unless thy Law had been my delight, I should then have perished in my affliction: I will never forget thy precepts, for with them thou hast quickened me.  ISAY. 45.19. 
Do ye seek me in vain: I the Lord speak Righteousness, I declare things that are right.  
Nouemb: 2d London, printed for john jones. 1644.   

A Declaration against the ANTINONIANS, and their Doctrine of Liberty.  
WHereas the Antinomians, by their dangerous and wicked conclusions, which they falsely gather from God's free grace, hath of late years been so fare 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 satisfy any reasonable man: And yet no blemish at all arise to the glory of God's free grace.  
I. They say, that God never inflicts punishment upon the Eloct for their sins.  
This is directly against the Word of God, and a very dangerous Doctrine to be taught; for if we look upon the dearest of God's people, we shall find 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 tells 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 Commandments 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 tells them that he will punish them seven times more for the same.  
Who can have greater assurance of being an Elect child 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 terrors I am distracted. Thy fierce wrath goeth over me, thy terrors have cut me off, Psalm. 88.15, 16. Is not death itself a punishment for sin, the wages of sin is death saith Paul, Rom. 6 23.  
This Doctrine of thirs is a very nursery for wickedness and vice, for if men may cousin and cheat; and under a show of Religion, cloak over their sins with a seeming profession, only if a man be persuaded that God hath Elected him, and therefore whatsoever sins he commits 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 evil; and so that he can but hid it from the eyes of the world, take his fill of sin, in Gluttony and Drunkenness, Whoring, Cozening, and all manner of secret wickedness, If a man be persuaded 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 fear the devil, they are afraid to offend him, but presume upon God's goodness, and serve the Devil in all wickedness.  
II. They say that God is never angry with his children. A full place against this error is, Psalm 38.3. There is, (saith David) no soundness 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 think the Almighty to be such a one, as will let them live in sin, and do any filthiness 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 himself 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 wickedness, as ungodly men do, and follow Wine, and Wenching, and profane liberty, God will make his anger smoke against them, Psalm. 7 4, 1. But these Antinomians are like Achemon, who was a fellow that lived in all kind of wickedness and cruelty, oppressing his neighbours by all kind of injuries, and inhuman outrages, and thought that no evil could befall him, and shortly after he was caught by Hercules, as the Poets writ of him, and hanged by the heels at his club. And let those who have such unworthy conceits of God, presume as much as they will of God's mercy, which is very large and gracious to those that fear 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 day find, not Hercules (concerning whom it matters not for the truth of that story) but a company of Devils 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 God's 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 form the eye, shall not he see, he that teacheth man knowledge, shall not he know. The Lord knoweth the thoughts of man that they are but vanity. Psal. 94. The whole Psalm is against them.  
This doctrine of theirs keeps men back from examination of their sins, and pouring out their souls before God, by humble and hearty repentance, the only comfort that Christians find (of all intercourses) between God and their souls; It may be if these men would lay down this fond opinion and fall to examination, and confess their sins unto Almighty God, the Lord might be pleased to enlighten their souls and give them better knowledge of him. If they would I say go to God, and in their closerts confess,  
Imprimis. Such a day I offended the Lord by cozening 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 drunk, 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 think that the Almighty Omnipotent God sees not these things.  
There is a great deal mo●e hopes of such penitent Publicans, that humbly confess their sins to God, then of those proud Antimonian Pharisees, who would hid their sins from God's eyes; and without repentance are like to go to Heaven, when Sy●●iphus hath rolled his stone over the infernal 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 itself.  
But God loves his elect, not as they are sinful, 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 foreknowing his repentance and faith; but as he is in a sinful 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 john) and he cannot sin, because he is born of God. 1. john 3.9.  
A man may say of Ornus, that if the Ass was beaten away he might make up his Ropes, but as fast as he twists, the Ass stands by and bites them off (as the Poets have feigned) and so may I say of these men; if they could beat the Devil away, it were a manifestation of Election, and God would love them; but they cannot beat the devil 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 darkness, and put on Christ the Armour of light, and then is a sign 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 ways. No, assure yourselves God hates sin, and all the sinful ways of man: And therefore departed from evil, 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 Piety, is nothing at all esteemed of God.  
But let me tell those who are of this opinion, that although a sanctified life do not justify us, yet the servants of God before they can attain everlasting life, they must have their fruit unto holiness, Rom. 6.22. And in the 5. Chapter of Matthews Gospel, 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, spiritual, pious, and holy life, is a dangerous error, and gives way exceedingly to looseness, and none can be imagi-more dangerous in that kind than it is; tending to the ruin and overthrow of a nation, both Church and State.  
This makes no difference between a man's own wife and his neighbours, his own goods, and others, never checks his lusts, nor stays his malice, it cannot stop his mouth from drunkenness, nor his heart from pride, dissimulation, and all manner of evil; 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 than Astrologers could ever yet discover and when they have done, conclude with the Preacher, saying, I said I will be wise but it was fare from me. Eccles. 7.23.  
Without doubt every honest man, that truly fears God, hath a great respect to duties of Piety, and to perform them with great reverence before Almighty God, trembling to think of those imperfections and failings which he finds in himself, his sins cost him many a sob and sigh, and often groans before God, for almighty God hath promised to bottle up all such tears, Psal. 56.8.  
VI They say that that the godly find 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 jesus Christ taught; that those that go to heaven strive for it, and exhorting his Disciples to take pains in so difficult and hard a work, he tells them plainly that the reason why it doth so much concern them, to strive for Heaven, is, because the way is so exceeding strait, that many shall seek to enter in, and shall not be able, Luke 13.24.  
And when the Hebrews that were Converted to the Faith of Christ were cast into prison, and contradicted by wicked and sinful men, railing against them, at which they began to be much troubled, Paul told them that they must expect yet greater Difficulties than they had suffered, if they would be saved, they have not yet resisted unto blood (saith he) striving against sin.  
It is true, the yoke of Christ is easy, Matth. 11 30. (but yet it is a Yoke) for the yoke of sin bows a man to eternal damnation in Hell; so in that respect the yoke of Christ, though it be a Yoke is an easy one, but these men draw out a fatal 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 looseness 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 wilderness, which put bracelets upon their hands, and beautiful Crowns 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 God's people and the wicked.  
This is something like a mean pillar of the Church of Rome, Rhemist Anotati. in john 14. verse 16. Bellarmine pleads hrad for it. That the Catholic Church cannot possibly err, 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. By the Church here they mean not only the Ministers or Governors of the Church (as Doctor Willet observes in Sinopsis) but the whole company of the faithful.  
But the contrary is proved by Scripture. 1. Before the coming of Christ, the Jewish Church erred. 2 Kings 3.14.4. And secondly, in Christ's time the Church erred; Math. 26.22. And lastly, since Christ's time the famous Churches of Corinth. Galatia, etc. 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 clear judgements to discern more than 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 confess, that they are not without sin. And as themselves have sometimes confessed, judicium 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 evil, edifying (or imboldning) unto sin. It is, Factum minus rectum occasionem praebens ruinae, A deed ill performed, yielding occasion of falling; (as Aquinus saith, Aquin. 2.2. q. 43.) and justly to be reproved.   
FINIS.