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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77730	The antinomians Christ confovnded, and the Lords Christ exalted. In which is contained a briefe confutation of Dr. Crispe and Mr Lancaster. Also, a combat with the Antinomians Christ in his den, his arraignment; and the fainting soule built upon the true rocke, against which the gates of hell shall not prevaile, Mat. 6.18. Imprimatur James Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B527; Thomason E17_16; ESTC R11989	75,787	71

graces then saith he our riches money and cloathes and victuals are graces also I might here shew that these are cemporall and not spirituall and againe some that are spirituall are common and some are speciall your heavenly Father will give his spirit to them that aske him Luke 11.13 this is not to be understood the third person but his gifts or good things Mat. 7 11. desire spirituall gifts 1 Cor. 14.1 abound in this grace also after he hath named other graces as faith utterance knowledge and love 2 cor 8.7 stirre up the gift of God that is in thee 2 Tim. 1.6 and to say that repentance and faith are the same thing cannot be for repentance con●sts much of godly sorrow beway ling the breach of the first Cevenant and our misery that came upon it but faith is fixed upon the second Adam fulfilling the second Covenant for us beleeving and applying the happinesse that came upon it but more of this anon for the present it may suffice that here you see qualifications before that Christ doe actually possesse the soule But he replies saying that it is a sordid and a grosse conceit in the hearts of some persons to thinke that there cannot be humiliation for sinne except perions be brought to di●paire page 3●4 I ans a man cannot he humbled for those sins in himselfe unlesse he dupaire of all hope in himselfe thou sardest not there is no hope thou hasi found the life of th●ne hand therefore thou wast not gr●e●ed Isa 57.10 he that doth not deny himselfe and forsake all and follow Christ is unworthy of him he cannot be his Disciple Luke 14 26.27 but saith he although a man be nt●erly undone before Christ come into the soule yet saith he the man is not sensible of it till Christ be actually given and come into the soule to work that sensiblenesse pag. 201. I ans the worst of men have been sensible of their undone condition altrough Christ never came graciously into their soules witnesse Cain Pharath Saul and Iudas all these by the law saw their undone condition for by the law is the knowledge of sin Rom. 3 20. but he replyes that a though the law be a light like the Sun yet it gives no eyes to see I ans that it did give those reprobates a sight of their undone condition and as an Instrument in the hand of Christ it may give a greater light so the law may convert the soul make wise the simple rejoyce the heart and enlighten the eves Psal 19. but howsoever the law may shew a wicked man his sinfull condition because some remainders of it are left still in nature The Gentiles by nature doe the things contained in the law which she●es the work of the law that is written in their hearts Rom. 2.14 15. this may suffice to shew that a man may be sensible of his owne undone condition before that Christ comes graciously into the soule but further when Christ comes into the soule he comforts those that mourne he gives joy for mourning and the garment of praise for the spirit of heavinesse Isa 61.2 3. then sure they doe not mourne before they are sensible wherefore all this shewes that Christ works some qualification before he come to possesse the soule saith Christ to Paul I send thee to open their eyes and to turne them from darknesse to light from the power of Satan to God marke that they may receive forgivenesse of sinnes and inheritance among all them that are sanctified by faith in me Acts 26.18 here you see that forgivenesse of sins which is a great part of justification is not the first work in the soule but much preparation of common grace which goes before but ●peciall grace is the entrance of Christ as I said before which brings me to the third head of errours which are abont justification He saith that Christ enters actually and justifies a person before any gracious qualification be wrought in them page 155. he saith they are justified while they are ungodly page 136. I ans this is horrible blasphemy for it makes God an unrighteous Judge to pronounee a sinner just before that he is just either by inherent righteousnesse or by that imputed righteousnesse of Christ whereby alone he may be just but saith Crispe faith is a work and the Apostle saith to him that worketh not but beleeveth on him that justifieth the ungodly Rom. 4.5 it seems he takes this for a carnall beleeving such as may be in the ungodly remaining such for he leaves out his faith is connted for righteousnesse but it is of faith that it may be of grace Ro. 4.16 we have accesse by faith into this grace wherin we stand being justified by faith we have peace with God Rom. 5.1 2. yet as faith is a work we renounce it in poynt of justification as a poore lame Cripple cannot get his living by working yet he can receive an almes with his lame hand that shall maintaine him as well and better then working but saith Crispe Christ is put upon a finner before they have any hand to put him on as a Physitian useth to doe with an unruly Patient who shuts his teeth against his physick then he forceth his mouth open and powres it cowne his throat so saith he the Lord forceth Christ upon us page 150 151. and he saith Christ gets upon us as we get up to break a horse so saith he was Ephraim yoaked and fettered I ans this is nothing but the plowing and breaking that is by the law before that Christ enters graciously to justifie us but if this breaking be before this confounds his former tenet that Christ enters before any qualification or any prep ration be made for him so then the Lord plowes up the soule to make it fit for the seed of saving or justifying faith for saith Christ I stand at the doore and knock he doth not enter till the will be changed and made willing to receive him I doe dot say as the Arminians doe that Christ waits till we will but till he himselfe hath changed our hearts I say till then he will not enter graciously nay if his own● Spouse be something unwilling he will depart cant 5.2 but saith Crispc Christ may come to us graciously as well as we may casta garment upon a dejected body having no hand to receive it I answer the comparison is not equall for all although this dejected body have no hand yet he hath life and a heart to receive that mercy thankefully but we are dead in trespasses and sinnes Ephesians 2.1 then how can a dead stone receive any thing that hath neither heart nor hand life nor motion to doe it so then faith must be wronght in the soule to receive chrut first before that we can receive him to justifie us we have accesse by faith unto this grace wherein we stand Romans 5.2 with the heart man beleeveth unto righteousnesse Rom. 10.17 the Gentiles

attained to this righteousnesse because they sought it by faith but Israel 〈◊〉 not attained to this righteousnesse wherefore because they saught it not by faith Rom. 9.31 32. so then we must have faith before and by which we must receive the righteousnesse of Christ for before faith was wrought in the soule there was none righteous no not one that every mouth may be stopped and all the world may be guilty before God marke I doe not say guilty before men but before God for all have sinned till the righteousnesse of God be imputed to us which is by faith of Jesus Christ unto all and upon all that beleeve for there is no difference Rom. 3.10 19 22 23. but the Doctor would faine be justified without faith against the cleere light of the Scripture and cannot tell how to make it appeare therefore he almost yeelds but yet he hath one starting hole more saying although faith justifies yet saith he this faith is confined in the person of Christ and not in us I ans with Paul even we have beleeved in Iesus Christ that we might be justified by the faith of Christ that the promise by faith of Iesus Christ might be given to them that beleeve Gal. 2.16.3.22 but when he comes to make his matter good at the end of the seventh Sermon he unawares confounds all that he hath said both before and after in this point for saith he we are all like Jeremiah in the dungeon when Christ comes into us and he is like Ebedmelike who let downe the ropes of his faith and puls us out so then here you see Ebedmelike did not goe downe to Jeremiah but cast downe the ropes by which he drew him up to him so our Ebedmelike Iesus Christ doth not first come into our filthy soules while the divell rules and reignes but first he casts downe the grace of faith into our soules and by that faith he drawes us out of our sinfull condition so then our Ebedmelike did not goe downe and get upon our backs as we goe to breake a horse and as a Physician powres downe the Physicke in spite of the Patient but first reacheth downe the ropes of faith and presently we are made willing to come out for by this rope of faith Christ and us are 〈◊〉 together ●either doth the rope of faith manifest to our selves nor others So● it was cast into the dungeon and as hard to be knowne as justification it self for Jerenmiah had the ropes yet he saw them not till he came out neither did he see Ebedmelike till he was out yet he trusted by that rope to get on although he saw it not so Job although thou hidest thy face from me and holdest me for thine enemy yet saith he though he slay me yet I will trust in him Job 13.15.24 and saith the Prophet he that walketh in darknesse and sees no light let him trust in the name of the Lord and stay upon his God Isa 50.10 but both Crispe and Lancaster affirmes that faith acts no longer then it manifests it selfe for say they faith is the evidence of things not seene Heb. 11.1 but I had rather take Pauls word then both theirs who saith we walk by faith and not by sight 2 Cor. 5 7. sight is reserved till faith is ended then we shall see Christ face to face 1 cor 13.12 but doth faith evidence all things to them that they beleeve hence I gather that their faith is the evidence of hell for they beleeve it if they be not Atheists and it is not seene and there is a bastardly faith very full of confidence as the true borne faith of a Christian like the stony ground full of joy which failes them when they have most need of it but saith Crispe faith acted by beleevers is full of sinne but if this man had knowne what true faith had been he would rather have said that faith acted by beleevers is full of Christ and a weak faith may take hold on Christ and be justified as well as a weak eye could look on the brazen Serpent and be healed Iohn 3.14.15 so then God justifies by pronouncing us just and christ justifies by his merits purchasing it for us and Faith justifies by applying those merits of christ to our selves and works alone declare it Iames 2.21.25 or thus as faith acts by receiving or taking christ and his righteousnesse so it justifies and as it works by love and acts all other graces so it sanctifies and manifests it selfe to our selves and others this they deny saving that act which justifies is manifestation The fourth head of errours is about the new covenant In his sixth Sermon he saith christ hath made a covenant without any conditions on our part page 124. and he saith in way of condition of the covenant we must doe nothing page 128. he sayth it is probable that christ was the first covenant page 124. but was christ the first covenant then how came the first to be faulty will they tax christ with faults which was without sinne and againe how came the second covenant better then the first and built upon better promises Heb. 8.8 9. is any thing better then christ and any promises better then those that are made in him me thinks men should be ashamed and tremble to preach and print such hellish blasphemy so then the first covenant was made to Adam all mankind in him by nature and the second covenant was made to christ both God and man and to all the elect as they are in him by grace now as no man was bound to the conditions of the first covenant nor guilty of the breach of it till they have a being in him by nature so none of the elect are bound to the conditions of the second covenant till they have a being in him by grace but both Crispe and Lancaster affirme that this new Covenant is without conditions on our part I answ in this they shew themselves to be sonnes of Belial that say of God and Christ his Annoy ●ed let us break heir bonds asunder and cast their cords from us Ps 2.2.3 but this is to about 〈◊〉 new Covenant and quite overthrowes the Gospell of Jesus Christ I do admire h●y are not ashamed to call it a Covenant when as they deny the conditions of it I must confesse Lamaster was ashamed to call it a Covenant and would have it to be only a legacy or a will or testament but this we grant as wel as he that we have nothing but what was freely given us of God by will or testament but this testament and the new covenant may stand well together for the first Adam had nothing but what he received from God as a free gift yet that did not nullifie the conditions of the covenant and make it voyd to him and his posterity so the second Adam receiving grace without measure Iohn 3.34 and out of his fulnesse we receive grace for grace Iohn 1.16