the way of Gods proceeding thus First Elect then holy and then beloved Coloss 3.12 Then I conclude that we are neither beloved nor justified before faith see Pet. 3.17 Thus the faithfull messenger of the Lord Christ defended himselfe with the sword of the spirit which is the Word of God against this seven-headed Hidra in be Dan. Now I 〈◊〉 shew you those five incurable wounds that this faithfull messenger gave him that cut so deepe that a man might see the very bone perished In this wound was written that we are justified by faith therefore not before faith this was harsh to him that had none But the servant of the Antinomians Christ thought to salve it up saying that he spake of the act of beleeving as though that faith in the true Christ could be in the soule and no act of beleeving But this shewes what a faith theirs is The Apostle of the true Christ saith Faith without workes is dead James 2.17 Now if their faith be no better I grant that they may be justified aswel without it as with it But it seemes he hath gotten some old heretick of his side which said that it was a wresting of the Scripture to say that we are justified by faith but he is ashamed to name him and therefore I suppose his conscience is convinced and hath checked him for speaking of it but he said a man may be both justified with faith and without it in a different sense First to be reputed and accounted just I answer but this is Gods worke alone But then secondly It may be taken to declare or manifest us to be just as workes Justifie I answer as faith is a worke it declares yet not to others but to our selves Hast thou faith have it to thy selfe before God Rom. 4.22 But faith it selfe is many times as hard to be known as our justification I meane that act of it that justifies us which is to take and apply Christ and his benefits unto us Thus it justifies is very hard to be known but as it workes by love and acts all other graces so it sanctifies and may easily be known and by this meanes we come to know that we are justified I hose fruits of faith justifie the trueth of our faith that it is living and not a dead faith when it bringeth forth fruits But faith is the hand of the soule taking hold of Christ the Iustifier and so it is counted for righteousnesse Rom. 4.5 So then God justifies by forgiving and pronouncing a sinner to be just and our works justifie by declaring to others that God hath justified us but faith justifies by receiving and applying Christ and his merits and so makes us just If you did but know what true faith was you might soone know where to place it in point of Justification so should you not exalt it into Gods place nor abase it into the place of workes The second deadly wound that was given to Hidra in his Den was this He that beleeueth not shall be damned Mar. 16.16 And this cut so deepe that he almost despaired of help For saith he if it be finall it is a note of damnation Now this is all that we require for we do not say that every man shall be damned that is in the state of unbeleife for then all should be damned but we say that finall unbeliefe damnes the soule and this you grant and yet you said that Infants are justified before they have faith Now if they should dye being justified are they damned because they do not beleeve or are they saved and yet dye in unbeliefe How will you get out of this circle This den may be called the land of darknesse without order Iob 10.22 Being full of Theeves and without government dashing and splitting themselves one against another A third deadly wound the faithfull messenger gave him in his den was this Without faith it is impossible to please God Therefore wee cannot bee justified without it Now a man pleaseth God when he doth those things that God requires and in that manner that he requires and to that end as he requires Now these he approves to be well done because they are grounded upon his Word acted by a justified person and tend to his glory Now this you grant saying we cannot come to God without faith and therefore cannot please him but you being sensible that your faith is nought if you have any and therefore you seeke another way to cure it saying although wee cannot come to God before wee beleeve yet God can come to us and Justification is Gods act upon a sinner and not a sinners act upon God I answer For to pronounce a sinner just is Gods act but to take and apply that righten snesse of Christ that makes us just is our act of faith And to say that God will pronounce any just before that they have by faith put on Christ Rom 13. This were to make God an unrighteous Judge to pronounce them just which are not just For what justice hath a sinner till the justice of Christ is made over to him and accounted for his Therefore faith in Christ must needs goe before God pronounce them just Again they do not only blasphe are God as an unrighteous Judge pronouncing them just which are yet unjust When at hee will by no meanes cleare the guilty Exod. 34.7 But also by this we may see what a Christ our Antinomians boast so much of which comes sneaking a day after the fair and brings them faith when they are just before brings his righteousnesse when they need it not comes to help them when they have tryed their cause before the Judge and quitted before he comes Such a Christ is not worth seeking after But what is your meaning of Gods comming to you when you have no faith to come to him Is God come to you and yet you remaine at a distance from him or doth God moove personally to you and you sit still as a man may come to you while you are sitting I had thought God had filled all places and did not move from place to place as man doth These are but poore fig-leaves to hide your nakednesse then the trueth is Gods comming to us and our comming to him is the same thing only the cause of the motion is in God and the motion it selfe in us So then when God moves us to come to him this is his comming to us and then we cannot be asunder Now he moves us by his spirit infusing faith into us and so our faith taking hold on him we are drawn by his spirit into unity and communion with him The fourth deadly wound given to Hedra in his den is this Whatsoever is not of faith is sinne Rom. 14.23 This is terrible to him that hath no faith Therefore he being sensible that there is something in it that would bite cruelly if he should suffer it to fasten upon him therefore hee
Genesis so that all which was spoken before the children were borne was this that the elder should serve the younger Rom. 9.11 12. and for that other place Rom. 4.5 see his wicked inference because it is said to him that worketh not therefore faith is not required to justifie â—s when as the words are cleer to him that worketh not his faith is counted for righteousnesse but saith he because it is not of works therfore it is not of faith when as the words are expresse that it is of faith and not of works and because the ungodly are said to be justified therefore he would gather hence that they are justified and yet remaine ungodly but if he were not blind he might read his saith and he that beleeveth on him that justifieth the ungodly now although the ungodly here be named as a man may be said to marry a Widow doth she remaine so after marriage so if Christ justifie the ungodly must they needs remaine so after they are ustified no here is faith as soone as ustification but faith the Doctor if these things must be as conditions then Christ justifies the godly and not the ungodly I answ No but the act of justification makes them just and therefore godly but saith Crispe the covenant is nothing else but Gods love to man I answ it is to covenant at all till man close with God by faith yet we grant that God is the Author of all this and therefore all the glory is to be given to him and not to us at all for he both makes us capable and then of his infinite goodnesse takes us into covenant with him but saith the Doctor faith is not a condition because it is a work of ours it is true the works of the law are excluded but faith is a work of grace again faith as a work doth not justifie but as an instrument not for the worthinesse of it as a grace but in regard of the worthinesse of the object for as the hand feedeth not the body as being food it selfe but as it receiveth and ministreth food unto it hereby it is sustained so faith justifieth by receiving and applying Christ to be our righteousnesse and life but the Doctor denies that Christ should justifie by faith because saith he if Christ should doe so then he must have a partner to justifie us I answ it would be counted a folly to say when a poore man puts out his hand to take an almes that the man did not of himselfe give that almes but sayth Crispe he had a partner and because David had a sling and a stone to kill Goliah therefore he had a partner to doe it this is the Doctors free grace that will not admit of faith wrought in us by Christ to receive and apply his righteousnesse unto us this sayth he is to make himselfe a partner with Christ but if a common Whore doe but beleeve that Christ hath done this with such a faith as may stand with her whorish heart then shee is justified because shee did not repent and then beleeve that shee should be justified but still remaining a Whore with a bastardly faith beleeves that shee is justified this is that hereticks devinity and old Lancaster affirmes the same but we receive the promise of the spirit by faith even we beleeve in Jesus Christ that we may be justified by faith Gal. 2.16 being justified by faith we have peace with God through Jesus Christ by whom we have accesse by faith into this grace wherein we stand Rom. 5.1 2. it is of faith that it may be of grace Rom. 3.16 let him take hold of my strength and so make peace with me Isa 27.5 and Christ dwels in our heart by faith Ephes 3.17 by grace ye are saved through faith Eph. 2.8 we are kept by the power of God through faith unto salvation 1 Pet. 1.5 Thus Christ will neither take possession of us to dwell in us nor justifie us nor adopt us nor enter into covenant with us nor save us without faith then what cursed seducers are these that would make faith but an idle spectator to see all those great things that are as they say all done before and without faith thus the devils instruments doe not onely seeke to abolish the law of God but the Gospell also by taking away the conditions of the new covenant so to make it void to their eternall ruine of body and soule for ever The sift head of errours is about a holy conversation he saith that Christ did not only put an end to the curse but also to the life of the law page 237. thus that law that should guide us in al holy obedience to the will of God this saith he Christ hath put an end to the very life of it but must we beleeve this seducer or the Prophet of God which sayth all his commandements are sure they stand fast for ever and ever Psal 111.7 8. thy word is setled for ever in heaven Ps 219.89 the Angels doe his commandements hearkning to the voyc of is word Ps 103.20 then hath Christ put an end to the life of the law which is for Saints and Angels for ever what a hellish tenet is this and saith Crispe a blamelesse walking according to Gods owne law established is a fruit of ignorance and a cause of mans not submitting to the righteousnesse of God pag. 206. what cursed blasphemy is this is not the law holy and the Commandement holy just and good Rom. 7.12 is not the Lord righteous in all his wayes Ps 1â—5 17 when Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse the text sayth then they were both righteous before God Luke 1.6 but were they both righteous before God and yet not submit to the righteousnesse of God the Gospell reveales the righteousnesse of God Rom. 1.17 and doth not the law the same Paul had not knowne sinne but by the law then did the law that shewed sin make him ignorant of righteousnesse and did his obedience to the law make him disobedient to Gods righteousnesse what blasphemy is this to affirme that Gods law should make a man despise Gods righteousnesse againe sayth this Doctor righteousnesse puts a man away from Christ and yet he saith that no sinfulnesse in the world can debarre them from him yet righteousnesse may debarre them from him page 249. upon these things I tarried so long with Mr. Lancaster that he was almost spent and his wife cryed out that her husband was almost spent and so my friend and I left him and were it not for his wife who looked very big about the middle I would have a third battell with him in which I am confident he would yeeld upon quarter for I perceived his munition was almost spent now for his argument that righteousnesse hinders a man from Christ when as no sin in the world can doe it although it be the sinne against the holy Ghost
And he takes it for blasphemy to say any such remaining so are members of his body what a member of Christ and a member of a harlot God forbid he that is joyned to the Lord to one spirit 1 Cor. 6.15.17 That is one spirit acts all the members of Christ as one spirit acts all our members Now here you will be put to your shists for either you must be forced to say all those abhominations which are done before gonver on are the actings of Gods spirit in them or else you must deny that the spirit of God acts them by his grace But if you say the spitit of God is not in them then saith the Apostle they are none of his Rom. 8.9 And so not justified But you play the sophister to prove that all our sinfull actions are moved by the spirit of God before conversion saying the act of beleeving is the fruit of the spirit Gal. 5.22 But this will not cover your naked nesse for that is the grace of faith yet all other graces are the fruits of Gods spirit because hee wrought them in us but the actings of those graces are partly from Gods spirit and partly from ours and cannot so properly be called the fruits of his spirit Againe what a damuable stuggard is the spirit of the Antinomians Christ to lye as a drone in their soules twenty or forty yeares and doe nothing well may they pull their shoulder from the law of God and from all workes of sanctification being led by such an idle spirit But the true Christ hath no idle members nor the true Vine no barren dead branches But you say if faith be a good fruit men must be good trees else we may gather grapes of thornes and sigs on thistles I answer Faith is the fruit of Gods spirit which is a good tree and cannot beare evill fruits But what a faith have these Antinomians that will not make the tree of their body good Againe you say he that hath the spirit of Christ hath Christ so I say too but you say you have the spirit before you beleeve and therefore have Christ before you beleeve but have what spirit you will you are no childe of God by adoption till you receive Christ by faith Iohn 1.12 And have what spirit you will it is not the spirit of adoption unlesse it make you cry Abba Father Galat. 4.5 6. He is called the spirit of grace and supplication Zech. 12.10 Which none can have before conversion But here I smell an empty trunck for their Christ to move in personally and he must move them as we move a stone according to their tenets But the true Christ makes us living stones to offer a living sacrifice aceptable to God 1 Pet. 2.5 But they will not come to him that they may have life Iohn 5.4 He that hath the sonke hath life and he that hath not the sonne hath not life 1 John 5.12 Then here is the cause why they still remaine dead stones and empty trunâ—ks A third stands up saying the Elect are justified therefore some that do not beleeve are justified before they beleeve your argument they that cannot be charged with any thing are justified but who can lay any thing to the charge of Gods elect It is God that justifies who shall condemne It is Christ that dyed yea rather that is risen againe Rom. 8.33 But will it follow because some of the elect are justified called and glorified that therefore all the elect are so Saith the true Christ Other sheepe I have which are not of this fold them also I must bring in John 10.16 Neither let them bring in their common divellish evasion saying that is meant of their owne apprehension but is it the voyce of the sheepe or the voyce of the shepheard that spake this Christ saith that they are not of this sold but I hope Christ was not mistaken through misapprehension saith the holy Ghost He that beleeveth not the sonne shall not seelife but the wrath of God abideth on him John 3.36 Saul Saul why persecutest thou me Acts 9.4 Was not this chosen vessell here taxed with sinne And such were some of you saith the Apostle being mooved by the Holy Ghost and ye were carried after dumb Idols 1 Cor. 6.11 12.2 And saith Paul he that wrongâ—t effectually in Peter the same spirit was mighty in me Now by the same spirit he withstood Peter to his face because he was to be blamed Gal. 2.8.11 see 13 14. And saith the Angell thou shalt be dumb because thou beleevest not my words Luke 1.20.22 And sinne and death is passed upon all men Rom. 5.12 Then are the elect charged with nothing He that committeth sinns the servant of sin John 8.34 Till the Sonne of God make him free and then they are free indeed vers 36. A fourth stands up saying they that have their sinnes taken a way are justified but the elect have their sins taken away before they beleeve Ergo the elect are justified before they beleeve Your first part you say is proved that sins are taken away because David saith they are covered Psal 32.1 And the minor you say is proved because Christ is the Lamb of God that taketh away the sinnes of the world Iohn 1.29 And because the Lord laid on him the in quities of us all Isa 53.6 Himselfe bare our sinnes in his own body on the Tree 1 Pet. 2.24 Our old man is crucified with him that the body of sinne might be destroyed Rom 6.6 But is coveâ—ing a thing the taking away the being of it Sin is compared to things most loath some but when such a thing may be covered yet it hath a being under that covering Deut 23.13 Gen. 9.23 And is Christ come hath begun to take away our sins Yet we are not free from sinne till death Rom. 6.7 Againe our sinnes were not taken from us and lofused into Christ no more then we have stript him of his righteousnesse buâ—by imputation they are accounted to be his although they remaine in us and his righteousnesse is accounted to bee ours although it remaine in him still and for what was laid on Christ was nothing but the guilt and punish nent He was woanded for our transgressions bruised for ur in quities and the chastisement of our peace 〈◊〉 on him and by his strepesâ—ve aâ—e bâ—aled Isa 53 5. But if our 〈◊〉 had beene infused into him they had been his and not ouâ—s and if his rigâ—teâ— suesse had beene infused into us it were ouâ—s and not his for sinne and punishment they goe together so that often he one is named for the other if thou dost â—ot well sinne lyeth at the doore that is punishment lyeth at the dooâ— for sin 〈◊〉 lay then within him â—en 4.7 see 13. Nay further although the â—â—gâ—ing power of none bâ— taken away yet the being of sinne is not taken away no not in the justified Thus hee runs into one ertour 〈◊〉
yet all this hinders not the conditions of the new covenant and as we were all bound to the conditions of the first covenant so that when Adam fell we all fell in him and as soon as we had our being in nature we took that guilt upon us for the breach of that covenant so as soon as we are in the state of grace in the second Adam then we are bound to those conditions of the new covenant which is not another distinct and contrary to the first covenant but Christ hath fulfilled that first covenant which we had broke and now our conditions are made more easie for us to keep the first was made with a weake man therefore he soone fell and we in him but the second was made with him that was both God and man therefore he was able to keep the conditions of it and not onely so but to give us power to keep our conditions also which are these chiefly first repentance and all those graces that may humble us for that great sinne in breaking the first covenant and then faith to beleeve that Christ hath fulfilled for me in particular therefore the tenor of the Gospell runs thus Paul testified both to Jewes and Gentiles repentance towards God that was for the breach of the first covenant and faith in the Lord Jesus christ Acts 20.20 repent and beleeve the Gospell Mark 1.15 therefore the Apostles were sent to preach repentance and remission of sinnes Luke 24.47 and when men did repent of their sinnes then saith christ onely beleeve Mark 5.36 and when the Jaylor repented they sayd if thou beleeve in the Lord Jesus thou shalt be saved Acts 16.31 whosoever beleeveth in christ shall not perish but have everlasting life Ioh. 3.15 and Christ blamed the Priests and Elders because they beleeved not in him though the publicans and harlots beleeved on him yet sayth he ye repented not when ye had seen it that ye might beleeve in him Mat. 21.31 so then we must repent for our breach of the first covenant and grieve and mourne for those sinnes for which our Saviour suffered and then we must beleeve that he hath fully satisfied the law for us upon these conditions we enter into the new covenant yet I grant that faith is the gift of God Eph. 2.8 and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sinnes Act. 5.31 yet all this hinders not but these are conditions on our part in the new covenant they are given as a Legacy by will or testarment to be imployed as conditions of the new covenant but saith Crispe it is called an everlasting covenant then saith he if it stood on these conditions we should daily faile and make it frustrate as Adam did and then it could not be everlasting except saith he man were so confirmed in righteousnesse that he could never faile on his part but this is not true for God made an everlasting covenant with Abraham Gen. 17. although he had his failing as well as other men and whereas he faith we should make it frustrate as Adam did I answ that we upon the conditions of faith and repentance cannot totally nor finally fall away for in this new covenant of grace we doe not performe them in our owne strength but in the power of christ and he hath put his spirit in us to cause us to walke in his statutes and his feare in our hearts that we shall not depart from him Jer. 32.4 Ezek. 36.27 now those that want these inward abilities may be in the outward covenant as it was made with Abraham and his seed but if they have not faith repentance they frustrate the covenant of grace for he that beleeveth not shall be damned Mar. 16.16 except ye repent ye shall perish Lu. 13.3.5 But saith Crispe these things are by way of consequence after we are in covenant with God as fruits and effects of that covenant but saith he they are not true by way of antecedence page 124 this Lancaster affirmed also I ans man will not enter into covenant till he is agreed for there can be no covenant without agreement of the parties that are to enter into that covenant therefore the Lord sends forth his Ambassadours to beseech us to be reconciled 2 Cor. 5.20 now mans heart is not fit to enter into covenant till he repent for the breach of the old covenant and beleeve that Christ hath fulfilled the new for him in particular therefore of necessity repentance and faith are antecedents and concomitants of this new covenant of grace for what fellowship hath righteousnesse with unrighteousnesse what concord hath Christ with Belial but God hath said in this new covenant I will be their God and they shall be my people 2 Cor. 6.14 15 16 17 18. but saith Crispe because God gives all therefore nothing is required of man I answ the legacy or testament is wholly of God but the covenant that followes is not so and these may be cleerly distinguished although not divided in the legacy saith the Lord. I will have mercy on her that had not obtained mercy then followes the covenant I will say to them that were not my people thou art my people and they shall say thou art my God Hos 2.23 thus God in his great mercy puts his feare in our hearts and writes his lawes within us to enable us to enter into covenant with him and then he takes us into covenant with him and wherever you find this covenant mentioned between God and his people you shall alwayes find these gracious qualifications going before see Ezek. 36.25 26 27. then the covenant in the 28 ver and so in all the rest but saith Crispe and Lancaster both we may doe some duties and service to God but not as conditions of the covenant but he hath no proofe to confirme it so then when God takes us for his his people in covenant with him we againe take the Lord to be our God and as God binds himselfe to us to doe us all manner of good so we againe bind our selves to God to doe him all manner of service duty and obedience as when a Master makes a covenant with his Prentice he binds himselfe to find him all manner of necessaries and the Prentice binds himselfe to doe him all manner of service and wherefore serve our Sacraments but as seales of this covenant that is betwixt God and us and as often as we receive them we doe as it were renew our bond of obedience unto him The Doctor saith when men are justified then God hath made a covenant with them but saith he this was done before man could doe any thing before the children had done either good or evill it was said Jacob have I loved and Esau have I hated I answ that was not spoken before but a long time after by Malachy the Prophet Romans 9.13 but there is no such thing in
command 〈◊〉 Mat. 28.19 In the name of the Father Son and holy Ghost that being in the covenant and ingrafted into christ they may have perpetuall fellowship with him he that beleeveth and is baptized shall be saved Marke 16.16 Acts 2.38 May we baptize in no other name nor leave out any of the three persons in Trinity A. No christ is not divided nor Paul crucified for you neither were you baptized in the name of Paul I thanke God I baptized none of you but Crispus and Gaius least any should say that I did baptize in my own name 1 cor 13.14 15. Who are those within the covenant that are to be baptized A. They are of two forts first such as are growne in yeers and joyne themselves to the visible church testifying their faith and repentance and hold the foundation of Religion taught in the same church they are to be baptized in the Eunuch sayd to Phillip I beleeve that Christ is the sonne of God and so they went both into the water and he baptized him Acts 8.38 they were baptized of Iohn in Iordan confessing their sinnes Mat. 3.6 repent and be baptized everyone of you acts 2.38 if a stranger dwell with thee and will observe the Passover of the Lord let him circumcise all his males and then let him come and observe it and he shall be as one borne in the land for no uncircumcised person shall eat thereof Exod. 12.48 Who else are in in the covenant and ought to be baptized A. Infants born of christian parents the unbeleeving husband is sanctefied by the wife and the unbeleeving wife is sanctified by the husband else were your children uncleanâ— but now they are holy 1 cor 7.14 if the first fruits be holy so is the whole lumpe if the root be holy so are the branches rom 11.16 I will establish my covenant with thee and with thy seed after thee for an everlasting covenant to be thy God and the God of thy seed after thee Gen. 17.7 How are children of christian parents in the covenant A. Not as they are the sinfull off-spring of the first Adam for so they beget them in their owne likenesse nor secondly as they are by grace the sonnes of God for they are not made the sonnes of God by naturall generation but by adoption yet they may beleeve for themselves and others according to the covenant of grace Gen. 17.7 as Adam did sinne both for himselfe and others and as parents in bargaines doe covenant both for themselves and their heires after them thus the parents being the first fruits sanctifies the whole lump of their posterity rom 11.16 What is it to be baptized In the name of the father sonne and holy Ghost A. It is to be made one of Gods family which is his church and to be made partaker of the priviledges thereof as Jacob sayd the Angel which hath delivered me from all evil blesse the lads and let my name be named upon them and the name of my fathers Gen. 48.16 in that day shall seven women take hold of one man saying we will eat our owne bread and weare our owne garments onely let us be called by thy name to take away our reproach Isa 4.1 What doe we learne from hence A. We learne that in this washing of baptisme is sealed a solemne contract and covenant between God and the baptized first of God the father who vouchsafeth to receive him into favour and of God the sonne to redeem him and of God the holy Ghost to purifie and regenerate him What doth the baptized bind themselves unto A. He promiseth to acknowledge invocate and worship none other God but the true Iehovah which is the father sonne and holy Ghost VVhat is the visible or externall matter of baptisme A. It is water for the Minister may not baptize with any other liquor but only with naturall water according to those examples we have in Scripture of the primitive church What is the externall forme of baptisme A. It is the ministers washing the baptized according to the prescrpt of God Suppose it was the ancient custome to dip or dive all the body of the baptized in the water must their example of necessity be followed A. No for the word baptize signifies sprinkling as well as dipping or diving and sayth the Lord I will sprinkle cleane water upon you Ezek. 36.25 againe by reason of some cold countries and the weaknesse of young Infants necessity and charity may dispence with ceremonies and mittigate the sharpnesse of them What resemblance is there between the element of water and the thing signified thereby A. As water washeth away the filth of the body so the blood of Christ Iesus cleanseth us from all sinne 1 John 1.7 What doth the acâ—â—â— of the Minister waâ—â—ing the body of the baptized signifie A. This sealeâ— and I confirmeth a double action of God first the ingrafting or incorporating the baptized into Christ as many as are baptized into Christ 〈…〉 Christ Gal. 3.27 by one spirit we are all baptized into one body 〈…〉 secondly it sealeth to us our regeneration not he the worker 〈…〉 which we have done but according to his mercy he saved us by the 〈◊〉 king of regeneration and renewing of the holy Ghost â—â—tus 3.5 What doth 〈…〉 water or sprinkling it upon the baptized signifie A. It doth raâ—â—â— the shedding of the blood of Christ for the remission of all our sinne and the imputation of his righteousnesse arise and be baptiâ—â—d and waâ—â— away thy sinnes calling upon the name of the Lord Acts 22.16 and it signifies mortification of sinne by the power and death of Christ know ye not that all they which have been 〈◊〉 into Christ have been baptized into his death the 〈…〉 crucified with him that the body of sinne might be destroyed rom 〈…〉 What doth the 〈◊〉 â—ancâ— in or under the water signifie unto us A. It signifies the buriall of sinne or a continuall encreaâ—â— of mortification both by the power of Christ's death and buriall we are buried with him by baptisme in oâ—â—is death rom â— 4 What doth the comming out of the water signifie unto us A. It concernes our spirituall vivification to newnesse of life in all holinesse and righteousnesse by the power of Christs resurrection for like as Christ was raised up from the dead by the glory of the father so we all should walke in newnesse of life for if we be grafted together in the likenesse of his death we shall be also in the 〈…〉 of his resurrection rom 6.4 5. What doth the action of the party baptized signifie when he offers himselfe before the Mâ—â—â—ter and the congregation to be baptized A. It signifies that he doth consecrate himselfe the Lord and that he utterly renounceth the flesh the world and the devill the like figure which now saveth us even baptisme not the putting away the filth of the flesh but the answer of a good conscience towards God 1