degrees of his sanctification theâ—e A. No saith Paul not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended â—n christ Iesus brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reâ—ching fâ—rth unto thâ—â—se things which are before I presse toward the marke for the price of the high calling of God in Christ Jesus Phil. 3.12 13 14. What meanes hath God appointed to helpe us in our groth of grace A. The sacraments and prayer What is a sacrament A. A sacrament is an outward signe whereby Christ and his saving graces are by certaine extetnall rights signified and sealed to a christian Abraham received the signe of circumcision and it was also the seale of the righteousnesse of faith which he had when he was yet uncircumcised rons 4.21 yee shaell circumcise the foreskin of your flesh and it shall be a signe of the covenant between me and you Gen. 17.11 Hath any others power to make a sacrament besides christ A No for the signe will consirme nothing at all but by the consent of him at whose hands the benefit promised must be received then none but christ can appoint signes of grace because none but he alone hath power to bestow grace christ is the author of our salvation therefore he alone may appoint the meanes which are the word and sacraments christ is the onely Law-giver who is able to save and to destroy Iam. 4.12 and he alone can make a sacrament offectuall by his spirit and he by his wisedome best knowes of what to institute the sacramentall signes neither may any presume to adde or to diminish to that he hath done rev 22.38 19. How doth christ make a sacrament A. By bringing the word of institution to the element the word is two-fold either a word of command as in baptisme goe yee into all the world baptizing them In the name of the father sonne and holy Ghost and in the Lords supper take eat drinke doe ye this the other part of institution is a promise whereby christ ordained elements that they might be instruments and seales of his grace as in baptisme I baptize thee in the name of the father of the senne and of the holy Ghost and in the Lords supper this is my body which is given for you and this is my blood of the new Testament therefore the word of institution ought to be pronounced distinctly in the administration of it May the impiety of the Minister make a nullity of the sacrament to a worthy receiver A. No no more then the piety of a good Minister can profit an unworthy receiver because all the efficacy and worthinesse thereof dependeth onely upon Gods institution What be the parts of a sacrament A. They be two the outward signe or sensible matter of the element or the action conversant about the same Is there any naturall change in the signe or element after consecration A. No it is but severed from a common to a holy use therefore there is no force or efficacy in the externall signes to make us inherently holy as there is in Bathes naturally to purifie corrupt diseases but all the efficacy is appropriate to Gods holy spirit yet so as it is an inseparable companion of true faith and repentance in such as turne to the Lord therefore by Gods ordinance a certaine signification of grace and sealing thereof agreeth to the signe What is the thing signified by the outward element A. It is Christ and his graces first of Christ and then of his graces for as no man can receive fruit of any ground till first he have a just title to it no more can we have benefit by Christ before we have a true title to him by faith What is the action of God in the sacrament A. It is either the offering of Christ or the application of Christ and his graces to the faithfull receiver What is the action of Faith in the Sacrament A. It is the consideration desire apprehension and receiving of christ in the lawfull use of the Sacrament What is the end why Sacraments were ordained A. For the better confirmation of our faith for God doth as it were by certaine pledges bind 〈◊〉 â—selfe unto us yet the sacrament doth not strengthen us by any inherent power of it selfe as a soveraigne medicine doth cure a patient but rather by a certaine reasoning upon using the signes framed by the holy Ghost thus All such as are converted rightly using the sacraments shall receive christ and his graces But I am converted and either doe now or else heretofore I have rightly used the sacraments therefore I shall receive christ and his graces What is another end why the sacrament was ordained A. That it might be a badge of that profession by which the true church of God is distinguished from all other congregations a third end is that it might be a meanes to preserve and to spread the doctrine of the Gospell a fourth end is that it might preferve and bind the faithfull to continue loyall and thankfull to their Lord God fiftly it serves as a bond of mutuall amity among the faithfull Is a sacrament necessary to salvation A. No yet the covenant of grace is absolutely necessary to salvation for it comprehendeth christ Iesus who is the substance of that covenant so that we must of necessity receive it or we perish eternally now a sacrament is but a prop or stay for faith as an help to en crease it but it cannot intitle us into the inheritance of the sonnâ—s of God as the covenant doth but onely as a seale to that covenant that we by faith received before But doth not the want of a sacrament condemne A. No it is the contempt of it that is damnable so then the neglect of it is a grievous sinne to be repented of and there is hope of pardon but if some be justly hindred from it either by living in some place where it cannot be had or taken away by death to such God will have mercy not sacrifice What is the difference betwixt a sacrament and a sacrifice A. In a sacrament God bestowes his graces upon us but in a sacrifice we returne unto God faith and thankfull obedience How doth our sacraments and those in the old Testament differ A. They were many and ours but few secondly they pointed at christ to come but these shew that he is already come thirdly they were to the posterity of Abraham alone but these are to the whole church called out of both Iewe and Gentiles How many sacraments is there in the church of christ A. Two the first is baptisme wherein christians are admitted into the church of God the second is the Lords supper whereby the church is nourished and preserved to eternall life What is baptisme A. It is a washing with water as they are
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
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
he came to his owne and his owne received him not Job 1.11 and some sayd he was a good man and some said nay but he deceiveth the people some sayd this is the Christ others sayd shall Christ come out of And the Priests a ked him are thou the Christ the sonne of the blessed and Iesus said I am Mar 14.61 62. And Mattha said I beleeve that thou art Chr st the son of God which should come into the world John 11.27 Yet the Jews had decreed that if any man did corsesse that he was Christ het should be put out of the Sinagogue Job 9.22 The Centurion said truly this is the sen of God But others mocking said let Christ the King of Is rael dâ—scend from the crosse that wee may see and believe Mar. 15.32.39 Buâ— now he is declared to be the son of God with power according to the spiret of holinesse by the resurrection from the dead Rom. 1.4 Apollos mightily convinced the Iews she wing by the Scriptures that Iesus was Christ Acts 18.28 And Paul was pressed in spirit and testified that Iesus was Christ vers 5. And he encreased in stâ—ength confounded the Iews proving that this is very Christ Acts 9.22 Then what a miserable shame it were for such taught Christians to dispute whether this be the true Christ Yet thus it wil be according as bee himselfe prophesied long â—gone saying many shall come in my name saying I am Christ and shall deceive many Math. 24.5 The time when these false Christs shall arise is when you shall heare of wars famines and pestilences and earth-quakes in divers places and when Gods people are hated afflicted and killed for the name of Christ and betray and hate one another and iniquity shall abound and the love of many shall wax cold and the abhomination of desolation standing in the holy place These things have been all fulfilled since these troubles began and now the Devill hath beene very busie to sow the tares of heresies But saith the true Christ If any shall say unto you loe here is Christ or there beleeve at not For there shall arise false Christs and false Prophets and shall shew greas signes wonders insomuch that if it were possible they would deceive the very elect vers 23 24. Now observe the earnestnesse of Christ to prevent these subtile deceivers that the Elect can hardly escape their hands saying Behold I have told you before wherefore if they shall say unto you behold he is in the dâ—sart goe not forth behold he is in the secret chambers beleeve it not vers 25.26 Why must we not goe into their secret chambers nor come at their private meetings Because of this sort are they which creep into houses and lead captive silly women laden with their lusts who are ever learning and never able to come to the knowledge of the truth 2 Tim. 3.6 7. Now the true Christ commeth openly Iesus answered him I speake openly to the world I ever taught in the Sinagogues and in the Temple whither the lewes alwayes resort and in secret have I said nothing John 18.20 As the lightning commeth out of the East and shmeth even unto the West so shall the comming of the son of man be Math 24.27 But before I proceed to make a further discovery of these false Christs give me leave to declare the tydings of that faithfull meslenger who was sent to try the Antinomians power in their last place of refuge being sent forth by the true Christ to maintaine against them that none are actually justified sanctified called and â—dâ—pted and in the love and favour of God from all eternity and so be having a 〈◊〉 of protection from his Master that the gates of hell should 〈…〉 him Math. 16. And when he went through fire and water 〈…〉 with him that it should mather burne nor drown him Isa 45.1 2. 〈…〉 it of victory went on boldly to his den and in this den hee was ser upon and now if you will attend you shall heare the true relation of the 〈…〉 in that den First there steps up a servant of the Antinominns Christ saying that hee was 〈…〉 before the act of beleeving his first argument was this Insants 〈…〉 but Infants are justified Therefore saith hee some are justified 〈…〉 leeve now his reason why Infants do not beleeve is because that saith commeth by hearing Romans the 10. vers 17. And how shall they hâ—are 〈◊〉 a Preacher vers 14. The messenger of the true Christ answers First that although preaching be the ordinary meanes to beget faith in men of veares in that place where it is truly preached yet God hath not so bound himselfe to that meanes that among those people that have not the word preached they cannot have saith wrought in them some other way extraordinary where that ordinary way is not to be had as also that they which live in a place where the word is truly preached If they be not able by some defect or other to heare it the messenger of the true Christ is not so cruel as to judge all the world to be damned which have not the word truly preached unto them and also all children that dye before they be able to heare it But the true Christ saith he that beleeveth not shall be damned Mar. 16.16 Then of necessity all must have it or else he shal not see life but the wrath of God abideth on him Joh. 3.36 Then consider the cruelty of this censure and be informed that the spirit of God is able to help all our infirmities Rom. 8.26 But is this the honour you give to the spirit of Christ to thinke him unable to worke saith without the helpe of your owne abilities Agame faith may grow and act where we see it not as well as trees grow in the winter downwards in the root and we see it not Againe Infants are sanctified which flows from faith Ier. 1.5 Luke 1.15 Againe Infants are entered into the Covenant with God by vertue of their Fathers faith for God ingaged himselfe to be the God of their Father and his seed into which Covenant they are infolded And if they have but the seeds of faith in them their fathers actions may be accounted theirs For if the roote be holy so are the branches Rom. 11.16 And if the Parents be holy so are the children 1 Cor. 7.14 Then steps up a second servant of theirs saying he that is in Christ is justified but we must be in Christ before that we can beleeve therefore we must be justified before that we can beleeve But here the servant bâ—trays his Mr. to be such a Christ that any limbe of the Devill may be a reall member of his body and any strumpet whore remaining so may be his spouse But the mestinger of the Lords Christ saith If any man be in Christ he â—s a new ere ture Old things are dine away all things are become new 2 Cor. 5.17
and cleanse it with the washing of water by the word Eph. 5.25.26 and the church is his body chap. 1.22 23. for as the body is one and hath many members so also is christ 1 cor 12.12 But how doe you know your selfe to be a living member of christ A. As all our members are acted and moved by the soule or spirit that is in us so are alll the members of christ by his spirit for by one spirit we are all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drink into one spirit 1 cor 12.13 and our body dyes when the soule is gone but sayth Paul ye are not in the flesh but in the spirit if so be that the spirit of God dwel in you now if any man have not the spirit of christ he is none of his rom 8.9 and so if on of our members suffer all the members suffer with it or if one member be honoured all the members rejoyce with it if we doe so then we are the body of Christ and members in particular 1 cor 12.26 27. hereby we perceive the love of God because he layd downe his life for us and we ought to lay downe our lives for the brethren 1 Joh. 3.16 VVhat are the conditions between God and his reople in the new covenant being the covenant of grace A. God will say it is my people and they shall say the Lord is my God Zech. 13.9 that is God makes many gracious promises unto us and we by faith shall receive and apply them to our selves yea that faith on our part whereby the covenant is made to us it also is within the promise made on Gods part they shall say the Lord is my God the covenant it selfe is a promise I will make an everlasting covenant with them and the conditions on our part are all within that promise I will put my feare in their hearts that they shall not depart from me besides all other promises on Gods part that are included in that covenant for sayth the Lord I will bring upon them all the good that I have promised them Ier. 31.40 41. 42. Heb. 8. But is not the righteousnesse of christ imputed to us for our justification before â—hat we have faith A. No for our persons must be united to Christ by faith as Thomas beleeving sayd my Lord and my God Iohn 20.27 28. so we come to have a true right and title to the righteousnesse of Christ for as we were all in the loynes of Adam by nature when God made that covenant of works with him and all his Posterity so none hath right to the righteousnesse of the second Adam till he be cut off from the old Adam and by faith grafted into Iesus Christ and so we come to partake of the root and fatnesse of the true Olive tree rom 11.17.17.24 How is Jesus christ tendred in the Ghspell A. The Angell sayd unto them feare not for behold I bring you good tydengs of great joy which shall be to all people for unto you is borne this day in the city of David a Saviour which is Christ the Lord Luk. 2.10.11 sayth the Lord I will give thee for a covenant of the people to establish the earth to cause to inherit the desolate heritages that thou mayest say to the prisoners goe forth Isa 49.8 9. What is requâ—red of them to whom he is thus tendered A. Onely beleeve Mar. 5.36 beleeve in the Lord Jesus Christ and thou shalt be saved Acts 16.31 Whosoever beleeveth on him shall not perish but have everlasting life John 3.16 What is that faith that gives us right to Christ and a true title to all his merits in the worke of our redemption A. It is a saving faith and not a historicall faith such as the Apostle James speakes of Jam. 2.19 and it is a living faith and not a dead faith Jam. 2.17 I live by faith in the Sonne of God who gave himselfe for me Gal. 2.20 and it is called a justifying faith not for the worthinesse of it as being an excellent grace of God but as an instrument applying Christs righteousnesse for our justification How came we by this faith and how is it wrought in us A. Faith is the gift of God Eph. 2.8 and it is wrought in us by his spirit thou hast wrought all our workes in us Isa 26.12 Phil. 2.13 the instrumentall meanes that the spirit of God for the most part useth is the Preaching of the Word so then Faith cometh by hearing the word preached Rom. 10.14.17 What call you the Word of God A. The two Testaments the first is from the beginning of Genesis to the end of he prophesie of Malachy this is called the old Testament and from the first of Matthew to the last of the Revelation is called the new Testament How doe you prove these two Testaments to be the Word of God A. First because of the true relating of things to come and the accomplishment of them at the time appointed which none could doe but he that knowes all things both past and to come Secondly they lay open the particular and secret thoughts and lusts of the heart which sheweth that they are the words of him in whose sight all things are naked and open Heb. 4.12.13 Thirdly they command all duties of piety equity and sobriety and forbiddeth all vice in such a sort that all the writings of men though layd together could not dâ—e Fourthly they discover a state of damnation to man and conclude him in it and they reveale a sure way of salvation which never could enter into mans heart but as it was revealed by the spirit of God which found and ordained that way Fiftly it is a word of power to the pulling down of strong holds and casting downe imaginations and every high thing that exalts it self and every thought to the obedience of Christ 2 cor 10.4 5. Sixtly the universall consent and agreement it hath though pend by divers and at sundry time which argueth that holy men spake as they were moved by the holy Ghost 2 Pet. 2.21 What part of this word of God is the most concerned in the covenant of grace A. In the promises of the Gospell and fulfilled in the person of Christ both in his active and passive obedience as I sayd before and working faith and all other graces in his people But are christians that ore entred into this new covenant contained in the Gospell are they I say freed from the old covenant contained in the law A. They are freed from the curse and penalty of the law and from the legall fulfilling of it to that end which Adam was bound to doe it in the time of innocency for although the ten Commandements published at Mount Sinaâ— were the same for substance that was in Adams heart before the fall yet the manner of Adams obedience and theirs differ much thus Adam was then bound
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
Pet. 3.21 Suppose any question the lawfulnesse of his baptisme may he be re-baptized A. No for as in naturall generation a man is but once borne so he can be but once new borne therefore if a man be baptized be a Minister that is an heretick not yet degraded from his calling and if he observe the forme of administration In the name of the father sonne and holy Ghost it is a reall baptisme How may a man profitably use his baptisme all his life long A. First when any sinfull lust shall arise in thy soule then begin to meditate of that solemne Vow which thou did dest make to God in thy baptisme Secondly if through infirmity thou fall into any sinne still have recourse to thy baptisme for thy encouragement and comfort for although baptisme be but once administred yet that once testifieth that all thy sinnes past present and to come are washed away 1 Pet. 3.20 Eph. 5.25 26 27. it is called the sacrament of repentance Marke 1.4 lastly to make a profitable use of thy baptisme then thou must not rest till thou have a feeling of that renewing power fignified in baptisme namely the power of Christ's death mortifying thy sinne and the vertue of his resurrection renewing thy spirit soule and body in all holy obedience How is it that many feele not the fruit of their baptisme A. The fault is not in God but in themselves in that they doe not keepe the condition of the covenant to receive Christ by saith and to repent of their sinnes When shall a man see the effect of his baptisme A. When he receives Christ by faith though it be many yeers after then he shall feel the power of God to regenerate him and to work all those things which he offered him in baptisme What is done in the Lords supper A. The former covenant solemnly ratified in baptisme is renewed in the Lords supper between the Lord and the receiver What doe the elements of bread and wine signifie unto us A. They are signes and seales of the body and blood of Christ What doth the actions of the Minister about the same elements signifie unto the receiver A. They signifie unto the receiver foâ—re actions of God himselfe First his taking the bread and wine into his hands doth seale unto us the action of God the father who from all eternity did separate and elect his sonne to performe the duty of a mediatour between God and man mine elect in whom my soule delighteth Isa 42.1 him hath God the Father sealed Iohn 6.27 What doth the Ministers blessing of the elements with the recitall of the promises signifie and seale unto the receiver A. The blessing of them signifies that those elements are now taken from a common to a holy use and the recitall of the promises seales unto us that action of God by which in the fulnesse of time he sent Christ to performe the office of mediatour unto which he was fore-ordained What doth the breaking of bread and powring out of the wine signifie to the receivers A. This sealeth the action of God offering Chiist unto all but â—iving him onely to the faithfull for the encrease of their faith and repentance What doth the receivers action in taking the bread and wine in his hand signifie A. This sealeth a spirituall action namely his apprehending of christ by the hand of faith as many as received him to them he gave power to become the sonnes of God even to them that beleeve on his name Ioh. 1.12 What doth his eating of the bread and drinking of the wine signifie A. This sealeth his application of Chirst by the same faith by a feeling of his true union and communion to encrease daily by faith as our bodies are strengthned by the bread and wine the cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ 1 Cor. 11.16 Is not the bread in the sacrament after consecration turned into the body of Christ A. No first because this sacramentall bread was eaten before the death of Christ therefore unpossible to be a corporall eating of his flesh secondly the bread is broken and distributed after consecration but the whole body of Christ is received by every single communicant thirdly the bread is the communion of Christ therefore not his very body fourthly the body of Christ was made of the substance of the Virgin Mary therefore not of bakers bread fiftly this bread is subject to mold that is left after consecration this shewes that it is will reall bread sixtly if the signe be turned into the substance then what signe remaines this would overthrow the sacramentall union between the signe and the thing signified But is not christs body corporally present in the sacament A. No this doe in remembrance of me 1 cor 24.25 secondly the heavens must receive him till the restitution of all things act 3.2 Thirdly the body of Christ can be but in one place he is not here come sâ—ee the place where the Lord lay mat 28.6 When are we fitly prepared to receive the Lords supper A. First if we bring a right knowledge of mans fall and a promised restoration into the covenant by Christ he is the mediatour of a better covenant which is established upon better promises Heb. 8.6 so often as yee shall eat this bread and drinke of this cup yee shew the Lords death till he come and we must by our knowledge discerne the Lords body 1 cor 11.26 29. Secondly we must have a true faith in Christ for we receive so much as we beleeve that we receive for unto us was the Gospell preached as well as to them but the word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Thirdly we must have true repentance for all our sinnes both originall and actuall being the state wherein we lay in the breach of the first covenant Fourthly we must bring renewed faith and repentance to testifie our thankfulnesse to God for his great goodnesse to receive us into a new covenant not of works but of grace wherein he promises to be mercifull to our righteousnesse and to remember our iniquities no more Heb. 12.13 and to testifie our love both to God and his people he so loved us that he gave his onely begotten sonne for us Ioh. 3.16 and Christ gave his life a ransome for us mat 20.28 therefore we should love him that first loued us 1 Ioh. 4.19 also our love must be to his people if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift before the Altar and goe first and be reconciled to thy brother and then come and offer thy gift mat 5.23 25. But what if I in part find these things in me when withall I find my heart exceeding rebellious and very corrupt A.
shifts his hands of it with all the speed he can saying he answered it in the third already when as the meane time it gnawes upon his conscience as a gangreine that is incurable for God and fin are at a deadly enmity Psal 45.7 Iam. 4.4 The fifth deadly wound that this faithfull messenger gave to the Antinonsians Christ is his den is this We are by nature children of wrath Ephes 2.3 This he knows not well how to rid his hands of but saith if we could prove it to be so in Gods account as well as in our owne esteeme and that wee are so exempted from grace untill we beleeve it were something I answer God esteemes them as they are in themselves before conversion setting his own purpose aside to be but as Reprobates Neither was hee moved by any love to them from all eternity to have such a purpose toward them The cause of Gods decrees and purposes was love to himselfe to set forth his own glory This was the ground of all Gods purposes to us for then there was nothing else but himselfe to love Now all reprobates have their descent from the Devill as they are reprobates Ye are of your father the Devill for his workes ye doe John 8.44 And they are called the seed of the Serpent Gen. 3.15 Know you not that to whom ye yeeld your members servants to obey his servants ye are to whom you obey Rom. 6.16 Now before conversion the Elect are servants of sinne as well as the reprobates Ye were the servants of sinne saith the holy Ghost but now ye are become the servants of ryghteousnesse Rom. 6.17 18. A gaine the seed of the woman saith the holy Ghost is none but Christ Hee saith not to seeds as of many but as of one which is Christ Gal. 3.16 So then as all mankind lye in the fal of Adam They are the seed of the Serpent till they are begotten againe by the immortall seed to a lively hope 1 Pet. 13.23 And borne againe of the water and the spirit John 3.5 So then what is said of Reprobates is said of the Elect before conversion For they are of their father the Devill that do his workes going on in a course of sinne These are in the snare of the Devil led captive at his will and yet may be recovered out of lt 2 Tim. 2.26 Such were some of you but ye are washed ye were carried away unto these dumb Idolls 1 Cor. 6.10 11 1.2 2. Ye were without Christ being aliens and strangers from the Covenants of promise and without God in the world Ephes 2.12 And saith the holy Ghost Hee that beleeveth not the sonne shall not see life but the wrath of God abideth on him John 3.36 And the Lord calls them his adversaries and enemies Yet he wl purge away their drosse and take away their tinne and Zisn shal be redeemed with judgement Isa 1.24.25.27 I have wounded thee with the wound of an enemy yet I will restore health unto thee and heale thy wounds saith the Lord Jer. 30.14.17 And the Lord hateth all workers of â—â—iquity and the Lord will ab hor the bloody and deceitfull man Psal 5.5 6. Here is no exception made whether they be elect or reprobate but upon the condition of faith and repentance For saith the holy Ghost There is no difference for all have sinned Rom. 3.22 23. And saith Peter He put no difference between us and them purifying our hearts by faith Acts 15.9 Here comes the difference when the Lord gives faith and by it we receive Christ and his benefits What hast thou thâ—a that thou didst not receive from God so he made thee to differ from another 1 Cor. 5.7 And the holy Ghost saith I will call them my people which were not my people and her beloved which was not beloved Rom 9.25 Thus you see I bring Gods own testimonies because that you shal not say men speak of them from misapprehension Now let God be true and all the Antinomians lyers which would by a subtle evasion overthrow all the Scripture saying When God shall command any duty or forbid any vice or promise any mercy or threaten any judgment for sin all the Scripture must be brought to this Do they apprehend it â—â—piâ— they do not it is not so Suppose the Propher say thou wast angry with me Isa 12.1 This they put off with misapprehension And when Paul saith I was a Persecutor a Blasphemer and injurious this they say was misapprehension when any speake thus of themselves before conversion But what will they say to those words of Christ Saul Saul why persecutest thou me Acts 9.5 And when the Apostle saith We had our conversation in times past in the lusts of the flesh and we were children of wrath by nature even as others This they put off with misapprehension Ephesians 2.3 But how will they put off this You were dead in trespasses and sins and ye were Gentiles in the flesh ye were without Christ and without God in the world vers 1.11 12. Thus you see the wound is incurable it cannot be healed which the faithful messenger gave the roaring lyon in his den Now I shall proceed to see how the Antinomians Christ is able to stand in the presence of the Lords Christ First their errours were laid open to the view of the world in five generall heads And then perceiving them to fly a faithfull messenger was sent after them to their last place of refuge and so he going to their den was set upon and I have given thee a just account of their Combat and now we shall see whether they have been led all this while by the true Christ or not Now this Messenger hath brought him to his tryall Now if the Antinomians Christ be the true Christ then we will follow him But if those whom they scornfully cal Legalists serve the true Christ let all follow him we will compare them together and both with the Word of God Our Christ was promised when Adam had sinned Gen. 3.15 And in that promise by faith all the elect were saved before his comming in the flesh But our Antinomians Christ tells therâ—â— that they were saved before his comming in the flesh for their sincere obedience to the morall law of God This Simpson affirmed before the Committee of Divines in my hearing And that promised seede of the woman they say was nothing concerning redemption but only it was a word spoken to the Serpent as a part of his curse therefore they renounce it This was witnessed by foure of them viz. Mr. Wetton Mr. George Mr. Banes and one more against me and some others Our Christ is the substance of the Covenant of grace Isa 42.6 And all the Elect are saved by him But the Antinomians Christ was the substance of the first Covenant the Covenant of workes witnesse Dr. Crispe in his book page 121. Our Christ comes openly saying I speake openly to the world I
ever taught in the Sinagogues and in the Temple whether the lows alwayes resort and in secret have I said nothing John 18.20 And faith Paul I am not ashamed of the Gospell of Christ Rom. 1.16 He went into the Sinagogue and spake boldly Acts 19.8 But the Antinomians Christ creeps into houses and leads captive silly women laden with sins and led away with divers lusts ever learning and never able to come to the knowledg of the trueth 2 Tim. 3.6 7. He is in the secret chambers or in the desars Math. 24.26 He is in their private meetings the nurseries of al heresies while there is liberty to worship the Lord openly Our Christ comes into the soule with power pulling down the strong holds of Satan binds the strong man and spoyles his goods Math. 12.28 And casts him out by the spirit of God vers 29. But the Antinomians Christ comes into their soule and lives there as an underling in that soule where the Divell raignes as Lord and King and leads them captive at his will 2 Tim. 2.26 The Prince of the power of the ayre ruleth in the children of disobedience Ephes 2.2 See Crisp page 320. When the spirit of our Christ comes into the soule he takes out the stone out of the heart and renews a right spirit in us Psal 51. In righteousnesse and true holinesse Ephes 4.23.24 It is God that worketh in you both to will and to doe of his owne good pleasure Phil. 2.13 But the spirit of the Antinomians Christ is an idle spirit living many years in the soule as an underling to the Divell doing nothing When our Christ puts his spirit into us this spirit causeth us to walke in his statures and to keep his judgments and do them Ezek 36.27 The holy Ghost wil teach you all things and bring all things to your remembrance John 14.26 And brings in every thought to the obedience of Christ 2 Cor. 10.5 And leads into all truth John 16 1â— But the Antinomians Christ puts neither life nor motion into those where he comes but still they remaine dead stones and empty trunckes See the tree of knowledge and counsell to Laodicea Againe when our Christ comes into the soule he comes as a King and commands obedience to the morall law being the statute law of heaven Psal 119.89.103.20 Saying you have heard that it hath been said thus but I say unto you thus Math. 5. He taught as one having authority and not as the Scribes Mat. 7.29 He cleared the law from these false glosses of the Scribes and Pharisees and delivered it in his own name And when one asked what he should do to have eternall life then he sends him to the Law But the Antinomians Christ frees them from all obedience to the morall law and makes them as idle as himselfe Our Christ commands us to take heed of drunkennesse and surfeiting and cares of this life that we may be accounted worthy to escape the dangers of the dreadfull day and to stand before the son of man Luke 21.34 35. But the Antinomians Christ perswades them that a Drunkard or Whore-monger or any vile person without any change or alteration in the world if his heart do but say I would have Christ al that sinfulnesse though continued in is no bar in the world to hinder this man from claiming his portion in Christ see Dr. Crisp page 314.320 The Apostle of our Christ saith Ye lust and have not and ye aske to spend it on your lusts Ye adul erers and adulteresses know ye not that the friend-ship of this world is enmity with God James 4. But the Antinomians Christ perswades them that David did not offend the Lord in the sin of adultery nor Paul in his persecution of the Saints of God for all occasion of quarrell and controversie is absolutely taken away see Dr. Crispe page 303. Nay further they affirme that if a man refraine adultery in obedience to the law he sins more then he that commits that that fearfull sin in despight of the law which makes them forsake all their acquaintance that live in obedience to the law and chuse to themselves such prophane company that they may be sure aro of their own opinions The Apostle of our Christ saith every member is necessary being led by one spirit into all truth Ioh. 16.13 And baptized into one spirit and rejoyce in each others happinesse and grieve at any injury done to their fellow-members there is no schisme in his body 1 Cor. 12.12.13.25.26 But the Antinomians Christ leads some of his members but the Divell leads many more of them then he being whores and drunkards without any change or alteration see Crisp p. 314.320 Who defie the law of God For one of them said I am not bound to live with a dead man I will take to me a spirituall husband And shee like a strumpet forsooke her husband and took another and yet a member of their Christ witnesse Mr. Rushbrook and his wife If any shall say he is a member of our Christ bear no fruit he takes him away and casts him into the fire being a withered branch good for nothing Joh. 15.2.6 He is not an unrighteous Iudge to cal evill good he will not justifie the wicked Isa 5. He wil by no meanes clear the guilty Exo. 34.7 He went into his garden to see the fruits of the valley whether the Vine flourish and the Pomgranat budded Cant 6.11 He saith Herein is my Father glorified that ye bear much fruit marke so shall ye be my Disciples Joh. 15.8 But the Antinomians Christ pronounceth an unrighteous sentence calling evill good justifying the guilty before they have any faith to receive the righteousnesse of Christ whereby alone they may be just Our Christ saith being justified by faith we have grace with God Rom. 5.1 Therefore wee conclude that a man is justified by faith without the deeds of the law Rom. 3.28 Hee that beleeveth on him that justifieth the ungodly now mark his faith is courted for righteousnesse Rom. 4.5 But the Antinomians Christ saith they are justified before and without faith while they remain ungodly see Crisp page 136.155 Our Christ saith he that beleeveth not shal be damned Mark 16.16 Neither shal he see life but the wrath of God abideth on him Joh. 3.36 But the Antinomians Christ saith a man may be saved without faith see the counsell of Christ to Laodicea Our Christ when he comes into the soule he comes by water and blood to sanctifie aswel as to justifie 1 John 5.6 But the Antinomians Christ comes to justifie them and yet not to sanctifie at the same time Nay further he saith sanctification of life is not a joâ— the way of a justified person unto heaven see Crisp p. 69. The spirit of our Christ is always working in us where it is and by this working we know our selves to be justified But the Antinomians Christ perswades them that their justification cannot