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
THE ANTINOMIANS CHRIST CONFOVNDED AND THE LORDS CHRIST EXALTED In which is contained a briefe confutation of Dr. CRISPE and Mr LANCASTER Also a Combat with the Antinomians Christ in his Den his arraignment and the fainting Soule built upon the true rocke against which the gates of hell shall not prevaile Mat. 6.18 Imprimatur James Cranford If any man will doe his will he shall know the Doctrine whether it be of God or whether I speake of my selfe John 7.17 Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should beleeve lies that they all may be damned who beleeve not the Truth but take pleasure in unrighteousnesse 2 Thes 2.10 11 12. Many shall come in my name saying I am Christ and shall deceive many then if any shall say unto you loe here is Christ or there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very elect wherefore if they say unto you behold he is in the desert goe not forth behold he is in the secret chambers beleeve it not Mat. 24.5.23 24 26. London printed for Thomas Bankes and are to be sold at his shop in Black-fryers on the top of Bridewell-staires 1644. To the READER Christian Reader IN my first Book against the Antinomians I gave thee a short view of their Errours in five generall heads with a briefe and plaine answer to them and having laid open to the world their uglinesse in their owne native colours they began to be ashamed to owne them and like common Whores who seek to escape away and to leave their bastards upon the parish so these men when shame followed their errours they sought to escape away from them by denying of them but witnesses came in so fast both from their Sermons and from their books and from conference with them that they could not so rid their bands of them yet being unable to maintaine them all away they fled to Gods decrees for a protection and for maintainance of the first of those which is this That a man is justified actually in the sight of God before and without faith and calling this being immediately begottten by them their care was more for it then for the rest which they did but rake out of Eatons dunghill and their labour there was but to raise up children to their eldest brother but as for this which was of their owne begetting was very deare unto them and they say that they will be torne in pieces with wild horses before that they will leave it hereupon they ride post to Gods decrees to fetch from thence some maintainance for it but a faithfull messenger was sent after them to try their power in that last place of refuge and in his pursuit of them he found their Christ exalted above all by Crispe and Lancaster but he being a burden too heavy for them downe fell he and fled to his den but the faithfull messenger being sent and having commission from the Lords Christ followed him to his den and there he was set upon by seaven of his chiefest souldiers and a true relation of the combat and of his victory over them and how he sore wounded them with uncurable wounds and brought away their Christ to his tryall and after a true discovery of him comparing him to the Lords Christ he was sound not worthy to be trusted in for salvation but rather to be condemned for high treason and blasphemy and the Lords Christ alone exalted alove all for ever therefore try all things and hold fast that which is good 1 Thes 5.21 and be no more carried about with divers and strange doctrines for it is a good thing that the heart be established with grace Heb. 13.9 as ye have therefore received Christ Jesus the Lord so walke ye in him rooted and built up in him and established in the faith as ye have been taught abounding therein with thanksgiving and beware least any man spoyle you through Philosophy and vaine deceit Col. 2.6 7 8. and that thou mayest be built upon the true rocke Jesus Christ and stand like Mount Zion unmovable Psal 125.1 Mat. 16.18.7.24 1 Cor. 3.12 I have laid here before thee the grounds of true Christian Religion by way of Question and answer read it with an honest and sincere endeavour to be setled in the truth and I doubt not but thou shalt see that the spirit of God will lead thee into all truth John 16.13 and the Comforter which is the holy Ghost whomthe Father will send in the name of Christ he will teach you all things and bring all things to your remembrance John 14.26 therefore I pray thee read it and if thoureceive any benefit give God the praise and me remember in thy prayers and so I commend thee to God whom I know is able to keep that which I have committed unto him 2 Tim. 1.12 and so I rest unlesse I be againe provoked by these troublers of Israel but the meane time I remaine Thine in all Christian duties THOMAS BAKEWELL THE ANTINOMIANS CHRIST Confounded and the LORDS CHRIST EXALTED I Borrowed those fourteen Sermons of Doctor Crisps in which the Antinomians say Christ alone is exalted but I found so many errouâ—s in it that it would have been endlesse to have answered them all distinctly one after another and having the Booke but two dayes in my hand therfore I thought fit to gather the substance of them to these câ—râ—aine heads first those errours about redemption secondly those about possession thirdly those about justification fourthly those about the new Covenont fiâ—â—ly those about a holy conversation with a briefe and plain answer to them to shew how Christ alone by them is exalted First their errours about redemption the Doctor saith we may collect the universality of redemption of all and every particular man in the world pag. 296. this he illustrates by this comparison saying That the Lord pardons sinners as when a King by proclamation sends forth a generall pardon for all Theeves without exception so that if a man be but a Theefe it is enough the pardon is sent him as a deed of gift universally exhibited pag. 162 163. but saith the Lord to Jerusalem how shall I pardon thee for this thy children have forsaken me and sworn by them that are no gods they commit adultery and assemble themselvesn â—â—roops to the harlots houses Jer. 5.7 obey his voice provoke him not for he will not pardon your transgressions for my name is in him Exod. 23.21 some sinners shall never be purged from their filthinesse Ezâ—k 24.13 he that blasphemes against the holy Ghost shall never be forgiven Mat. 12.31 then is his pardon for all sinners he cals none but those that are heavy laden with their sins Mat. 11.28 and excludes those that cry Lord Lord and
doth punish some for the glory of his justice but not through any hatred of their sin This last reason affirmed by Mr. Banes is now revoaked Thus we see by what spirit these men are led being ashamed of his error And now I have set before you the Christ of the Legalists as they scornfully call us and the Christ of the Antinomians Now if it seem evil to you to serve the Lords Christ chuse you this day whom you will serve whether the Antinomians fained Christ or the true Christ of God But as for me and my house we wil serve the Lord Josh 24.15 Halt no longer between two opinions But if Baal be God follow him but if the Lord be God follow him And like Iehn destroy the name of Baal out of Israel 2 Kings 10.28 Hos 2.17 Let us not put the Lord to decide the controversie by fire from heaven having his word the true Judge of all controversies Therefore whosoever shall despise the Word shal be destroyed and he that feareth the Commandement shall be rewarded prov 13.13 Then be not led away with a fained Christ but cleave to the Lords Christ who is able to keep that which thou committest to his trust and to present thee faultlesse and unreprovable in his sight Coloss 1.22 Now the Lord open thine eyes to see clearly into all these things that differ and give thee grace to hold fast that which is good that thou maist be setled upon the true foundation and there stand like mount Zion unmoveable for ever Psalm 125.1 The grounds of true Christian Religion very necessary to build us on the true Rocke Iesus Christ WHat is the true Christian Religion Answ It is the way to worship God through Jesus Christ according to his own appoyntment First it is called the way of holinesse Isa 35.8 The new and living way Heb. 10 20. The narrow way Mat. 7. the way everlasting Ps 139.14 And it must be in Christ For God was in Christ reconciling the world to himselfe 2 Cor 5.19 And according to his own appointment For all those Ceremonies Types of Christ were done as the Lord commanded Moses Exo. 40. Therefore Christ as a son over his owne house Heb. 3.6 Spake as having authority not as the Scribes Mat. 7.29 He saith all power in heaven earth is givento him ver 28.18 Therefore he in his own name saith Thus you have heard but I say thus unto you Math. 5.28 What are the parts of Religion to be known Answ They are two First is concerning truths to be known that you may prove what is that good acceptable perfect will of God Thou art a Iew knowst his wil Rom. 12.2 3.18 The 2 concerning truths to be practised Thy people shal be willing in the day of thy power Ps 110.3 If ye be willing obedient ye shal eat the good of the land Isa 3.19 Not he that saith Lord Lord but he that doth the will of my Father shal be saved Math. 7.21 The doer of the work shal be blessed in the deed Iam 1.25 Let us hold fast our profession Heb. 4.14.10.23 He that holdeth out to the end shall be saved Mark 13.13 What are the grounds of Religion Answ They are two First it is a right knowledge of God as hee hath revealed himselfe unto us in his word concerning his unity of essence in the Trinity of persons his names and attributes and works of Creation and providence The second maine ground of Religion is a right knowledg of our selves as we were first created righteous holy after Gods own Image Gen. 1.26 Since the fal none is righteous Rom. 3.10 Thirdly as we are in the state of â—race righteous in part Phil. 3 12.15.16 Fourthly in the state of glory perfect in degrees as creatures Heb. 12 23. How do you know there is a God Answ I know there is a God by the testimony of conscience accusing for sin committed and is â—â— were Gods deputy to arraign and condemn us for it which could not be but from a displeased God 1 Kings 17.8 John 8.9 Secondly from the comfortable refreshing wee finde in our soules when we are faithful and conscionable in our obedience to the Lord 2 Cor. 1.12 Rom. 9.1 Acts 22.1 Thirdly I know there is a God by the frame of the world By these vâ—â—ble things are clearly sâ—en his eternal power aâ—d God-head Rom. 1.20 The heavens could not make themselves because they cannot keep themselves from perishing Psal 102.25.26 Heb. 1.10.11 Neither could the earth make it self nor the silly creatures that are in it could not make it nor themselves they being all mortall and vanity which plainly shews that their first beginning was by a divine power Fourthly all nations do acknowledg that there is a God and that he ought to be worshipped although they cannot find out the true God nor truely how to worship him Fifthly I know there is a God that provideth food for all creatures and not onely so but in making their food nourishing being of it selfe without life yet without which they could not live although our cloaths being void of heate yet keepeth our bodies warm which could not be without a God also that all the creatures being at variance feed one upon another yet every kind preserved which could not be without a God How many Gods be there Ans There be many idol-gods which are nothing in the world and many that are called gods Lords But to us there is but one God There is none other Gods but one Cor. 8.4 5 6 In this God there are 3. real distinct Persons having subsistance in the same Essence The Father the Word and the holy Ghost and these three are one â— John 5.7 How do you know the true God from all false gods Answ First the true God is known from all false gods by the simple purity of his divine nature being void of all composition the creatures are made up of the 4 Elements but God is not so and his essence is free from all division or parts We may not say this is one part of God and that is another as we say of the creature Again what is in God cannot be multiplyed or encreased as to have more wisedome or more strength Neither can there be any decrease of any thing that is in God Againe no accidents can cleave to him or adde any thing to his perfection but what ever he is he is the same essentially But are not the three Persons so many parts of his God-head Answ No the Father is God the Son is God the holy Ghost is God and yet not three Gods but one God This Trinity in Unity and Unity in Trinity is a holy mistery and is rather to be religiously adored by faith then curiously searched by reason further then God hath revealed in his word The mean time let us neither confound the Persons nor divide the substance of his perfect Essence
is true he had a great portion of grace given to him into his own hands to keep but no supportance from the Lord to keep him from falling and he being a mutable creature could not but fall and nothing is immutable but God alone and Satan in the serpent beguiled them saying you shall not dye but yee shall be as Gods knowing good and evill and they saw the tree was good for food and pleasant to the eye and a tree to be desired to make one wise so they did both eat of it and fell together Gen. 3.4.6 Why did not God support them from falling A. That man might see his weaknesse and that God might make knowne what he had decreed from all eternity and for the honour of his justice and mercy in the execution of his decrees in redeeming some and leaving others in that miserable condition What is the state of all men since the fall of Adam A. We have all lost our righteousnesse so that now there is none righteous no not one Rom. 3.10 and we have lost our holinesse we are all as an uncleane thing Isa 64.6 and we have lost our knowledge so that every man now is bruitish in his knowledge Jer. 10.14 having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Ephes 4.18 and we have lost the soveraignty over the creatures here below will the Unicorne now be willing to serve thee wilt thou trust him because his strength is great wilt thou leave thy labour to him wilt thou beleeve that he will being home thy seed and gather it into thy Barn or doth the Eagle fly at thy command Job 39.9.11 12. Thus we have lost all our happinesse wherein we were created and not onely so but we are children of wrath Eph. 2.2 and slaves of Satan led captive at his will 2 Tim. 2.6 and under the curse Gal. 3.10 and lyable both to a corporal spirituall and eternall death Rom. 5.12 1 Cor. 15.22 Was that actuall sinne of Adam our actuall sinne as some would have it A. No for by one mans sinne death entred into the world and 〈◊〉 â—he offence of one many be dead by one that sinned for the judgement was by one to condemnation for by one mans offence death reigned by one and by the offence of one judgement came upon all men to condemnation and by one mans disobedience many were made sinners Rom. 5.12.15 16 17 18 19. Then how came that sinne of Adam to be ours if we did not then actually commit it A. It is ours potentially we being all then in his loynes as the fruit is in the body of the tree and also being begotten and borne by those polluted parents we receive originall defilement from them for Adam being defiled begat his children in his owne likenesse Gen. 5.3 and so his defilement spread over all men as when bondslaves had children they were all borne slaves by the law of God Ex. 21.4 and by mans law the fathers treason cuts off his posterity from his inheritance But cannot we recover our selves out of this miserable condition A. No we cannot think one good thought as of our selves all our sufficiency is of God 2 Cor. 3.5 it is God that worketh in us both to will and to doe of his own good pleasure Phil. 2.13 we are all dead in trespasses and sinnes Eph. 2.1 none of them can by any meanes redeeme his brother nor give to God a ransome for him for the redemption of the soule is precious and ceaseth for ever Psal 49.7 8. so that man hath neither power nor will to help himselfe but is dead in sinne O Israel thou hast destroyed thy selfe but in me is thy help Hosea 13.9 What meanes hath God appointed and decreed to help us out of this damnable estate A. By Jesus Christ the eternall Sonne of God he tooke our nature upon him that so he might be a fit mediator between God and man the Word was made flesh and dwelt among us Ioh. 1.14 he took not on him the nature of Angels but he took on him the seed of Abraham wherefore it behooved him to be made like unto his brethren that he might be a mercifull and a faithfull high Priest in all things pertaining to God to make reconciliation for the sins of the people Heb. 2.16 Wherefore must our Redeemer be both God and man A. He was man to dye and suffer in that nature that had sinned and he was God that he might overcome death and rise againe which none could doe but God alone againe he must be God and man to sanctifie that nature that had sinned and was defiled with it and he was God that so by the worthinesse of his person he may bring a satisfaction sufficient to reconcile an offended God for in that he dyed for us it was a thousand times more in value then if all men and Angels had dyed eternally for one poore sinner for it is unpossible that creatures should bring a satisfaction worthy of the acceptation and sufficient to appease the wrath of their Creator But if our Mediator was both God and man then he must be two persons but how can that be A. Although he be both God and man yet he is not two but one Christ as one body and soule make but one man neither are they one by turning the God-head into flesh but by taking the man-hood into God as the misletow lives in the Oake without any rooting so is the humarity in the God-head by a hupastacicall union unconceiveable unto us neither may we without danger search too farre into this holy mistery In what manner did God the father make that new covenant with God the sonne touching our salvation A. The Father promised to give unto christ his Son all the elect as they fall in the severall ages of the world upon condition that the Sonne will give him a full satisfaction for their ransome hereupon sayth the Sonne O father deliver them from going downe into the pit for I have found a ransome Iob 33.24 upon this they concluded and the sonne of man came not to be ministred unto but to minister and to give his life a ransome for many Mat. 20.28 for sayth Iohn thou hast given him power over all flesh to give eternall life to as many as thou hast given him Ioh. 17.2 so the father set the sonne a day to pay the ransome and took his word to performe it and gave him all the elect that fell in the times before his comming in the flesh in the time of their being and now christ hath actually payd the ransome he takes his fathers word for all the rest of the elect that fall in the severall ages of the world since the debt was actually payed Then hath Christ payed this ransome and in his humanity dyed for his people A. Yes he was wounded for our transgressions he was bruised
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
will not do the will of his Father Mâ—l 7.21 22. and casts him into utter darknesse that comes without his wedding garment Mat. 22.12.13 he is the author of eternall salvation but to whom answ to them that obey him Heb. 5.9 then did Christ redeem every particular man in the world if this be so then the Evangelist was much to blame to say he gave his life a ransome for many if he redeemed all Mat. 20.18 and if this were so why did not Christ say that he laid downe his life as well for Goats as for his Sheep John 10.11 and Christ saith I pray not for the world but for those that thou hast given me then would not Christ vouchsafe to pray for all and would he spill his blood for all John 17.9 so then I conclude that Christ was fore-ordained for you who doe beleeve in God that raised him from the dead and gave him glory that your faith and hope might be in God 1 Pet. 1.20 21. Let this suffice because Master Lancaster was so shamed when he was very briefs to soeaâ—e against the Arminians and I demanded whether it was not Arminianisme to say that Christ redeemed every particular man in the world he answered yes then I shewed him this of the Doctor at which he was so blank that he had not one word to say but that the Printer had mistooke it so much for the first head of errouts The second head of errours is about possession the Doctor saith that Christ is actually delivered unto a man before ever his blind eyes be opened or they come out of prison or before they have any gracious qualifications whatsoever pag. 154. I demanded of Master Lancaster how this could be for he that is in Christ is a new creature 2 Cor 5.17 and further I said that the humanity of Christ is in heaven and the essence of Christ fils all places and is in all creatures as well as in men for in him they live move and have their being Acts 17.28 then said I this cannot be understood that Christ should enter personally and take possession but graciously when he worketh grace in the soule and stampeth his owne Image upon it to this he replied that it was a gracicus possession and yet before any qualification I replied againe that it was nonsense to say that Christ enters into the soule and before that he worketh grace when as the infusion of grace is the entance of Christ into the soul he said this grace was the love and favour of God to this I said the words are he hath a possession of Christ which cannot be without faith this he granted but saith he Christ may enter into us and have a possession before any gracious qualification I having drawne out his full meaning answered that it was horrible blasphemy to say that Christ lives graciously in that soule where the devill reignes as lord and king or to say that Christ dwels in a cage of uncleane and filthy lusts or to say that he is an idle spirit doing nothing or an underling to the devill or to say that the divell is the Lord and rules any of the living members of Christ yet saith Crispe art thou rebellious an enemy ungodly a harlot nay art thou worse then enmity it selfe Christ came for thee marke while thou art thus and no better then thus before thou art any better pag. 67. whosoever thou art in this Congregation suppose a drunkard a whoremonger a swearer a blasphemer a persecutor a mad-man in iniquity yet couldest thou but come to Iesus Christ I say onely come marke he meanâ—s a carnall comming for saith he it is no matter though there he no alteration in the world in thee I say at that mstant although tâ—ou be thus vile as can be imagined doe but come to Christ and he is untrue if he cast thee out pag. 314. and he saith such a person as this without any change or alteration in the world it his heart doe but say I would have Christ all that sinfulnesse though continued in is no barre in the world to hinder this man from claiming his portion in Christ pag. 320. here this seducer makes no exceptions of any sinne no not the blasphemy against the holy Ghost which shall never be forgiven Mat 12.31 for saith he in a carnall manner those that receive him were made the sonnes of God John 1.12 but he like the divell leaves out To them that beleeve on his name yea further he saith to take Christ upon his generall tender is as good security as any in the world yea most blasphemously he saith it is as good as any God can make him page 163. but doth not the Apostle say give all diligence to make your calling and â—â—â—â—tion sure 2 Pet. 1.10 but the Doctor saith God hath so passed himselso over to man as that he hath no more command over himself then the creature can have power over him pag. 277 now follow his reasons why christ is made over to men before they have any gracious qualifications First saith he Christ is the beginning of all things then as the builder of the house doth not come after the house is begun to be builded but is present to lay the first stone thereof I answ and grant that Christ was from all eternity but this is not our question whether Christ was before men or whether man be before his house but here is the question whether a man will possesse his house before he build it or whether Christ will dwell in the sonle before any qualification then by his owne argument as man fits his house before he possesse it so Christ firs the soule before himselfe will dwell in it his second reason Christ is the head of the body and all the senses are in the head therefore saith he men doe not see before they have a head c. I ans will it follow because Christ is the head to his Church that are members of his body therefore he is so to them before they are any part of his Church or members of his body Thirdly he saith Christ is the life and all that come to the Father come by him John 14.2.6 and Paul saith I live yet not I but christ livith in me Gal. 2.20 hence he concludes that a man cannot live before that life is breathed into him I ans if this seducer had read the whole verse he might have found faith where he found christ for mark I live by saith of the Sonne of God Gal. 2.20 Christ dwels in your heart by faith Eph. 3.17 then christ doth not come and dwell in the soule before faith We have accesse by saâ—th into this grace wherein we stand Rom. 4.2 and God haâ—h given repentance unto life Acts 11.18 Here Master Lancaster affirmed that faith and repentance were both the same thing and that he knew no graces of the spirit but testimonies of Goâ—s love and it we call these