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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49230	Vindiciæ Evangelii, or, A vindication of the Gospel, with the establishment of the law being a reply to Mr. Steven Geree's treatise entituled, The doctrine of the Antinomians confuted : wherein he pretends to charge divers dangerous doctrines on Dr. Crisp's sermons, as anti-evangelical and antinomical / by Robert Lancaster ...	Lancaster, Robert, b. 1603 or 4.	1694 (1694)	Wing L313; ESTC R5714	69,011	72

kindness of the Lord is better than Life in the 3d. Verse He adds in the 5th Verse That his Soul is filled as it were with Marrow and Fatness namely in the enjoyment of that loving kindness which is only manifested in his Son So when the Prophet Esay foretells the times of Christ chap. 25. ver 6,7 When the Lord will destroy the face of the covering cast upon all people then he will make unto all people a Feast of Fat things a feast of Wines on the Lees of fat things full of Marrow Which with out all doubt is the glorious Feast of the Gospel and the Benefits therein published unto the World Thirdly That he calls the same Doctrine Musick is not an unusual metaphor to the Holy Ghost We have Piped unto you saith Christ and ye have not Danced Mat. 11.17 And what did all those Instruments of Musick in the Old Testament represent but the delight that came by the preaching of the Gospel which caused great Joy wheresoever it came The Eunuch after he had learnt it went on his way Rejoycing Acts 8.39 And upon the preaching of it by Philip there was great Joy in the City of Samaria Act. 8.8 But the last expression that it hath an inebriating vertue is most urged and excepted against which yet the Holy Ghost will own Cant. 5. ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink and be inebriated O my Beloved ones so the best Translations extant have rendred it viz. the Greek Septuagint Junius and Tremellius in Latine and our last English in the Margin And they are the very same words though spoken in a spiritual sense with those said of Noah that he drank of the Wine and was drunken Gen. 9.21 neither is it unusual for the Holy Ghost to draw comparisons from things which are Vitious in themselves which in the spiritual sense of the scripture are nothing so Behold I come saith Christ as a Theif in the Night Whereby I hope Christ doth neither draw any stain of that Vice upon himself nor encourage nor maintain it in others So although the beloved ones of Christ are said to be inebriated with the sense of the overflowing of the Lords grace and mercy upon them yet thereby is not signified any vicious distemper in them or any patronizing of that loathsom sin of carnal drunkenness in others But more of this it may be at the 16 Sect. of the 4th Sermon all which he spends in exagitating this phrase Only for the present I desire the Godly Reader to take notice what an indignity is offered to the Holy Ghost that his words should be called the Enticing words of Mans wisdom Neither can he evade by saying that he had reference to the Drs. meaning contained under those words for it must be words not meaning that he calls enticing words And I believe himself will not deny that it was the very word inebriate which he excepted so against In the 2 3 4 Sections there is not any matter of moment but false accusations without proof and reviling words whereof his whole Book is full to which any indifferent Reader will bear me witness Whereunto our Answer shall be only to beseech the Lord that they may not be layd to his charge That the Dr. any where speaks against humble obedient and sanctified spirits as Mr. Geree charges him in Sect. 2. I doubt not but the contrary will be made evidently to appear by his own words when they come to be scanned Sect. 5. For the perfect discharge of Gods people from the fault and guilt of sin the Dr. urged Psal 51. Wash thou me and I shall be whiter than snow Here. Mr. Geree although he confesseth the truth of the Doctrine Sect. 3. yet he supposeth that he hath gotten a double advantage 1. That the Dr. alledgeth Texts out of the Old Testament which as he saith we will not admit of in matter of justification 2. That David in this Text prays for forgiveness of sins which saith he is contrary to the Antinomian Tenet To these Two briefly To the First concerning the state and condition of the Old Testament I confess there is some difficulty and almost in all Ages since Christ there hath been some dispute about it I shall not enter into any large discourse as not being suitable to our present occasion Onely because we have been exceedingly slandered and that by some in pulpits when men stand to speak in the Name of the God of Truth and therefore should have been so wary as not to speak a word but what the God of Truth would own for his that we denyed the whole Law by others that we denyed all the Old Testament and by others that we deny the whole Scriptures I shall briefly express what we hold in this matter and leave it to the judgment of the godly-wise to be examined by and judged of according to the Word of God First We do and have always acknowledged the whole Scriptures as the Apostle saith to be by Divine Inspiration And the Old and New Testament both of them to be of equal and indisputable Authority Secondly We acknowledge That all the People of God in the time of the Old Testament were equally justified before God and saved with those in the New And that by that one and onely means of justification before God and Salvation even Jesus Christ the Righteous who in that respect is the same yesterday and to day and for ever Heb. 13. Hitherto I conceive there is an Agreement All the rest and that wherein the difference lyeth I shall summ up in this third Conclusion Thirdly We say That the whole Administration and Dispensation of the Old Testament so far as it was typical ought not to be urged upon the Children of the New Testament And even in this Conclusion as it lyes in Thesi and in the general there will be little or no difference only in Hypothesi and in particular and in explaining how far this old Administration was typical there may be some ●ariety of Judgments which is a great cause as I conceive of the being and continuation of the present differences Fourthly Therefore to discern how far the Administrations of the Old Testament were typical I conceive there is not a more sure and infallible Rule than this namely ☜ That where any thing peculiar and proper unto Christ alone is attributed unto any action person or thing whether Ceremonial or Moral that Attribution is to be accounted Typical and to relate unto that action person or thing only as they were types and shadows of Christ to come And therefore Christ being already come now in the times of the New Testament no such Attribution ought to be given unto them although they be of such a nature as that they remain in use also since Christ's time because that typical administration is wholly ceased I desire to be fully understood and therefore shall explain my self a little further Observe therefore First That

barely required of them I confess it was Christ that gave Repentance and Remission of Sins in all ages of the Church of God yet this was not so clearly manifested unto the people of the Old Testament as it is to those of the New The Old Testament is more frequent in Requiring of Righteousness save only in those places where it speaks Prophetically of the New than in manifesting the free gift of Righteousness In the Old Testament it was but my Salvation is near to come and my Righteousness to be Revealed Isa 56.1 But in the New Testament the Righteousness of God is already Revealed in the Gospel Rom. 1.17 The difference so far as it concerns the present particular is most remarkable in the Apostles citing and inverting that place of Isay 59.20 The Redeemer shall come to Sion and unto them that turn from transgression in Jacob which the Apostle citing doth wonderfully invert after this manner The deliverer shall come out of Sion and shall turn away ungodliness from Jacob. In that of the Prophet turning from iniquity seems to be pre-required to the comming of the Messias But by the Apostle it is plainly revealed to be the effect of his comming He shall turn away ungodliness from Jacob. Moreover from the fore-cited place and that in Luke 24.47 wherein Christ chargeth his Apostles to Preach Repentance and Remission of sins among all nations Mr. G. infers mark first Repentance and then Remission of Sins This saith he is Christs Order What that Repentance should go before Remission of Sins Surely such a Repentance can be no better than the Repentance of Cain and Judas in it self for I speak not of the Event For what can the Act of an enemy unto God be accounted to be but fruits of enmity The Protestants use to say with Christ that first the tree must be made good by justification Wherein is contained forgiveness of Sins before the fruit can be good before we can do any thing acceptable unto God But repentance you will say is mentioned first To this I Answer with Calvin that whilest men stick in the order of letters and syllables they do not mark the coherence of the Sense Inst lib. 3. Cap. 3. Sect. 2. For as he saith there it is impossible that a man should seriously repent unless he know himself to be Gods But none is truly perswaded that he is Gods but he who first hath apprehended his grace see Calvin ibid. further there where he solidly proves that faith or the assurance of the forgiveness of sins doth precede and bring forth all true repentance which is the general judgment of all Orthdoox Protestants For my own part I conceive that it is so frequently set before faith and remission of sins not because it self doth either in order of time or nature precede them but because it relates properly unto that estate of unregeneracy which both in order of time and nature goes before conversion and regeneration whereunto faith doth properly refer But still this must be firmly holden That we love him because he loved us first 1 Joh. 4.19 That because many sins are forgiven us therefore we love much Luk. 7.47 That with the Lord is propitiation and therefore shall he be feared Psal 130.4 And now I desire the Christian Reader to set himself as Calvin saith not in umbraculo at ease full of the works of his own hand and of the applause of men but seriously sensible of the dreadfull terrors of the Lord that not he that commendeth himself is approved but he whom the Lord commendeth And then let him say whether he will lean unto such a peace as his works will be able to make or that only which the great Peace-maker hath made by the Blood of his Cross Col. 1.20 THE DEFENCE OF THE Second Sermon Sect. 1 2. THE Substance of the First Section Mr. G. would gladly seem to grant namely That God doth no longer stand offended with a Believer though after he be a Believer he doth sin often Yet in the end he will not let it pass for current without some Qualification which he explains more fully in the second Section in his Answer to that of Esa 27.4 Anger is not in me Here saith he the word Chama he or his Printer should have said Chemah in the Original is rendered Excandescentia Burning or fiery Wrath which the last Translation calls Fury very fitly which teacheth what kind of Anger is not in God to wit consuming wrath or anger of an Enemy to destroy yet may God be said to have a Fatherly Anger which may stand with Love For the Scripture speaks of God after the manner of men Hence Rev. 3.19 As many as I love I rebuke and chasten Rebukes and Chastisements are effects of Anger as well as of Love I shall first of all Explain what we hold in this particular and then proceed to Answer what Mr. G. hath here Objected Anger may be attributed unto God Two Wayes Either I. In the Affection of it Or II. In the Effects of it First in the Affection of it altho' in propriety of speech there be no affection congruent to our humane conceiving and answerable to the affections and passions of men For as God is not like man in Repenting Numb 23.19 So in no other passion so in no other thing conceiveable by an human understanding Thus He dwells in the Light that no Man can approach unto 1 Tim. 6.16 Yet hereunto may be referr'd the dreadful punitive Justice of God whereby he pays unto sin and to the sinner his just Wages For because it is expressed in the Scripture by that which is an affection in man and because the effects of it are in some way proportionable to those of Anger in Man therefore may we with the Learned call it Anger in the Affection Yet not conceiving of it in the notion of an humane passion but of punishing Justice So Rom. 13.4 The higher powers are said to be the Ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Revenger in Wath or to Execute Wrath. What! To execute his own or other mens passion upon the Offender No such matter but a Revenger by punishing Justice or to execute Justice upon him that doth Evil. This word Anger or Wrath I confess may be drawn up higher to that dreadfull Sentence passed within God himself from all eternity upon the vessels of Wrath but this signification is less pertinent to our present matter Secondly There is Anger in the Effects of it which as it is originally and radically upon all the sons of Adam both Elect and Reprobate seeing all are originally under the Law and by breaking of it their mouths are for ever stopped to wit from pleading innocency by that Covenant and all the world is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 subject to the Judgment of God and Children of Wrath even as others Eph. 2.12 So it is by derivation from the Elect as their sin is