Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	law_n	moral_a	3,152	5	10.1038	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35959	Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God.	Dickson, David, 1583?-1663.; Sinclair, George, d. 1696.	1684 (1684)	Wing D1412; ESTC R3405	145,943	378

10. 1 Cor. 9. 8 9 10. 1 Peter 2. 13. 14. Matth. 5. 17. 38. 39. Well then do not some err though otherwise Orthodox who maintain that the whole Iudicial Law of the Jews is yet alive and binding all of us who are Christian Gentiles Yes By what reasons are they confuted 1 Because the Judicial Law was delivered by Moses to the Israelites to be observed as to a Body Politick Exod. 21 chapter 2 Because this Law in many things which are of particular right was accommodated to the Common-wealth of the Iews and not to other Nations also Exod. 22. 3. Exod. 21. 2. Lev. 25. 2 3. Deut. 24. 1 2 3. Deut. 25. 5 6 7. 3 Because in other things which are not of particular right it is neither from the Law of Nature obliging by Reason neither is it pressed upon Believers under the Gospel to be observed 4 Because Believers are appointed under the Gospel to obey the civil Laws and commands of those under whose Government they live providing they be just and that for Conscience sake Rom. 13. 1. 1 Peter 2. 13 14. Titus 3. 1. Quest. V. DOTH the Moral Law for ever bind as well justified persons as others to the obedience thereof and that not only in regard of the matter contained in it but also in respect of the Authority of God who gave it Yes Rom. 13. 8 9 10. Eph. 6. 2. 1 Iohn 2. 3 4 7 8. Iames 2. 10. 11. Well then do not the Antinomians err who maintain that Believers under the Gospel are not obliged to the obedience of the Moral Law Yes By what reasons are they confuted 1 Because Christ sayes he came not to destroy the Law and the Prophets that is to alter or disannul the doctrine of the Law or of the Prophets Matth. 5. 17. 2 Because he says in the following verse I say unto you till heaven and earth pass one jot or one title shal in no wise pass from the Law till all be fulfilled Matth. 5. 18. 3 Because whosoever shal break one of these least Commandments and shall teach men so he shall be called least in the Kingdom of Heaven that is shall not at all be esteemed there or shall not enter thereinto verse 19. 4 Because that after the Apostle Paul hath concluded the justification of Believers to be of free Grace he subjoines Do we then make void the Law through faith God forbid yea we establish the Law Rom. 3. 31. 5 Because all the Precepts of the Moral Law belong to the Law of Nature naturally ingraven upon the hearts of men which cannot be abrogated but oblige all men perpetually and necessarly from Natural Reason it self Rom. 2. 15. 6 Because all the Precepts of the Moral Law are repeated in the Gospel and injoyned to all Believers by Christ Matth. 19. 17 18 19 20. Rom. 2. 13. 7 Because Paul adjoyneth and proposeth to Believers under the New Testament both a command and a promise of the Decalogue as properly belonging to them Eph. 6. 2 3. 8 Because the Apostle Iames setteth forth to Believers the moral law as a Rule of life which they are obliged to observe and by breaking of which they are convinced of sins Iames 2. 8 9 11. 9 Because whosoever committeth any sin against the Moral Law shall never enter into the kingdom of God 1 Cor. 6. 9 10. Gal. 5. 21. 10 Because this Tenet of the Antinomians turns the Grace of God into wantonness overturneth the end of Christian liberty and of the coming and death of Christ and paveth a way leading to all impiety and the indulging of the lusts of the flesh and fostering the Dominion of sin contrary to these Scriptures Iude verse fourth 1 Iohn 2. 16. 2 Peter 2. 18 19 20. Rom. 6. 14 15 16. Luke 1. 74 75. Tit. 2. 11. 12. 1 Tim. 6. 9. Rom. 6. 21. 22 23. 11 Because Believers ought to study good works Titus 3. 8 to which they are created in Christ that they should walk in them Eph. 2. 10. 12 Because Christ will render to every man at his last coming both to the good and the bad according to their works Rev. 22. 12. Matth. 25. 34 35 41 42. Quest. VI. ARE true Believers under the Law as a Covenant of Works to be thereby justified or condemned No. Rom. 6. 14. Gal. 2. 16. Gal. 3. 13. Gal. 4. 4 5. Acts 13. 39. Rom. 8. 1. Well then do not the Papists and Socinians err who maintain that Believers under the Gospel are justified by their obedience to the Law of God the Law I say either Moral or Evangelical and condemned for the transgression thereof Yes By what reasons are they confuted 1 Because by the Law is the knowledge of sin Rom. 3. 20. 2 Because for as many as are of the works of the Law are under the curse Gal. 3. 10. 3 Because there is not a Law given which could have given life to fallen man Gal. 3. 21. 4 Because Christ is not dead in vain for if righteousness be by the Law then Christ is dead in vain that is without cause reason need or fruit Gal. 2. 21. see Iohn 15. 25. 5 Because it was promised by God about 430 years before the promulgation of the Law that all the Nations of the earth should be blessed in the seed of Abraham Gen. 22. 18. Gen. 12. 3. with Gal. 3. 16 17 18. 6 Because Christ is become of no effect to them that are justified by the Law they are fallen from Grace Gal. 5. 4 7 Because Believers ought to wait through the Spirit for the hope of righteousness by Faith Gal. 5. 5. 8 Because the Apostle though a strick Observer of the law counted all his works but loss and dung that he might be found in Christ not having his own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Phil. 3. 8 9. 9 Because Christ is made of God to Believers righteousness 1 Cor. 1. 30. 2 Cor. 5. 21. 10 Because they that seek righteousness not by Faith but by their works do not attain to it And contrarywise they that seek their righteousness by Faith and not by their works do attain to it Rom. 9. 30 31 32. 11 Because Christ is the end of the Law for righteousnes to every one that believeth Rom. 10. 4. 12 Because the justification of men under the Law or Covenant of works is by the law and by the works of the law but the justification of men under Grace or the Covenant of Grace is by Faith Rom. 10. 5 6 8 9. 10. Gal. 3. 11 12. Lev. 18. 5. But Believers now are not under the Law or the Covenant of works but under Grace or the Covenant of Grace Rom. 6. 14 15. Gal. 5. 18. 13 Because Believers under the New and Old Testament are saved by the Grace of Jesus Christ and not by the Law Whose yoke none were able to bear That

Evangelical Repentance without Confession of the mouth made to a Priest and without Pennance If the mouth and heart confess to God only it is sufficient unless their be a publick scandal committed against the Church of God As for Absolution it can be no part of Repentance for it is not a thing done by the Sinner but as I said conferred by the Priest Quest. III. IS Repentance to be rested on as any satisfaction for sin or cause of the pardon thereof No. Ezek. 36. 31 32 Ezek. 16. 61 62 63. Well then do not the Papists err who maintain that Repentance is a satisfaction for sins to wit an imperfect satisfaction and that it deserves the mercy of God and pardon of sin Yes By what reasons are they confuted 1 Because Christ did satisfy the justice of God to the full and it is his blood only that purgeth us from all sin Isai. 53. 4 5 6 8. 11. 1 Iohn 1. 7. 2 Because to satisfie for sin is a part of the Priestly office of Christ which cannot be communicated to any Heb. 2. 17. compared with Heb. 7. 23 24. 3 Because the Lord pardoneth our sins not for our sake but for his own sake Isai. 43. 25. Ezek. 36. 25. 31. 32. 4 Because pardon of sin is an Act of the free favour of God Hos. 14. 2. Eph. 1. 7. But if it be of the free favour of God then it is no more of works and of Repentance as a satisfaction for sin Rom. 11. 6. Quest. IV. IS there any sin so great that it will bring damnation upon those who truely repent No. Isaiah 59. 7. Rom. 8. 1. Isaiah 1. 16. 18. Well then do not the Novatians Anabaptists and Puritans called Kathari err who maintain that if any after Baptism and Grace received fall into grievous sins offend willingly there is no pardon remaining for them even though they should repent Yes By what reasons are they confuted 1 Because God under the Law appointed dayly sacrifices even for sins that were commited willingly Num. 28. 3. Lev. 6. 1. to the eight verse 2 Because God in the Covenant of Grace hath promised that he will not utterly take from them with whom he is in Covenant his loving kindness even though they have broken his statutes and not keeped his commandments Psalm 89. 30 31 32. 3 Because GOD invites the Galatians and Corinthians who were guilty of Apostasie and of very many gross scandals to Repentance from the hope of pardon Gal. 3. 1. Gal. 1. 6. Gal. 4 19. 1 Cor. 1. 11 12. and 1 Cor. 5. 1 2 7 8. 2 Cor. 12. 21. 4 Because the Apostle Iohn says even to such as have sinned willingly after Baptism and Grace received if we truely Repent and confess our sins God is faithful and just to forgive us our sins 1 Iohn 1. 9. see 1 Iohn 2. 12. 5 Because David after murder and Adultery and Peter after denying of his Master obtained pardon when they repented 2 Sam. 12. 13. Iohn 21 19. Therefore there remaineth pardon to such as after Baptism and Grace received have fallen and repented Quest. V. IS every man bound to make private confession of his sins to God praying for the pardon thereof Yes Psalm 51. 4 5 7 9. Psalm 32. 5 6. Well then do not the Antinomians Libertines and Anabaptists err who maintain that those who are once iustified are not any more obliged to confess their sins to be grieved for them or to Repent of them Yes By what reasons are they confuted 1 Because whosoever doth call upon God the Father in their pravers they ought to seek dayly remission of sins Luke 11. 2 3 4 2 Because God doth commend the serious confession of sins and grief for them in justified persons and delighteth therein Ier. 31. 18 19 20. Luke 7. 44. Isa. 66. 2. 3 Because pardon of those sins which justified persons shall confess is promised Prov. 28. 13. Psalm 32. 5. 1 Iohn 1 9. 4 Because such are declared blessed that mourn Matth. 5. 4. 5 Because in whom the Spirit dwelleth it worketh in them being greatly weighted with the burden of their sins a continual groaning and sorrow for the same Rom. 7 23 24. Rom. 8. 26. 6 Because true repentance is a renewing of the image of God lost at least greatly defaced by the committing of sin which in sanctification is not perfected but only begun and doth dayly increase through the vertue of Christs death and resurrection Eph. 4. 19 20 21 22 23 24. 7 From the example of justified persons as David Iosia Peter and others who after justification confessed their sins grieved for them and begged pardon 2 Sam. 12. 13. Psalm 51. the 2 Kings 22. 19 Neh 9. from the begining Mark 14. 72. Quest VI DO those who confess their sins privately to God who pray for the pardon thereof and forsake them obtain mercy Yes Prov 28 13 1 Iohn 1 9 Well then do not the Papists err who maintain that besides confession of sins made to God and forsaking of them an Auricular confession and enumeration of all particular sins committed after Baptism must be made to our own proper Priest as a necessary mean for obtaining remission of them Yes By what reasons are they confuted 1 Because the Psalmist says who can understand his errors Psalm 19 12 and they being moe than the hairs of our head how can they be mumbled over to a Priest Psalm 40. 12 2 Because Christ gave an absolution without an enumeration of every sin Mat. 9 2 Neither doth he demand an enumeration of all our several sins though we be obliged to reckon and rehearse all that we are able to remember Luke 7. 48. Luke 18. 13 14. 3 Because there is no command or example in Scripture for any man to whisper and round his sins into the ear of a Priest and therefore it not being of Faith it is sin Rom. 14. 23. 4 Because whosoever turneth from his sin to God and confesseth them he findeth mercy presently Ezek. 18. 21. 28. Prov. 28. 13. Quest. VII OUght he who scandalizeth his Brother or the Church of Christ to be willing by a private or publick conconfession and sorrow for his sin to declare his Repentance to those who are offended Yes Iames 5. 16. Luke 17. 3 4. Iosh. 7. 19. Psalm 51. throughout 2 Cor. 2. 8. Well then do not the Novatians err and others too who maintain that those who have offended their Brother or the Church of Christ are not obliged to declare their repentance to the parties offended and that those who are offended ought not to require any such thing as private or publick confession and acknowledgement but that presently they ought to be received without doing any such thing Yes Do not likewise some Church-men err who connive and wink at the publick scandals especially of the richer and better sort Yes And lastly do not many in these times err who jear and make a mock at all publick confession of

could they be purged he being made a curse for them that he might liberate those from the curse of the Law which they had deserved for such sins as well as for others Lev 4. 2 3 14 15 20 22 24 31. Lev. 5. 17 18. Gal 3. 13. Heb 10. 10 12 14. Heb 9. 14 22. 1 Iohn 1. 7 9. Ephes 5. 25 26 27. 1 Peter 1. 18 19. 6 Because every sin is against the supreamest Law-giver against his Holiness and Goodness against his Infinite Majesty and floweth from a Formal or Virtual contempt of GOD and therefore the least sin cannot but deserve GODS wrath and curse eternally Iam 2. 10 11. Lev 10. 3. Lev 11. 44 45. 1 Iob 3. 4. Ephes 5 6. CHAP. VII Of GODS Covenant with Man Question I. DId all these Sacrifices and other Types and Ordinances by which the Covenant of Grace was administerd before our Saviours Incarnation adumbrate and foresignifie Christ to come Yes Heb 8 9 10 chapters Rom 4 11 Col 2 11 12 1 Cor 5 7 Well then do not the Socinians err who maintain that the Legal Sacrifices did not fore-signifie the expiatory Sacrifice of Christ neither were Types nor Figures of it but that those Sacrifices which the Jews offered for sin did really and in very deed purge away all the sins for which they were offered Yes By what reasons are they confuted There are here two parts to be considered First the Negative That the Legal Sacrifices did not foresignifie The second the Affirmative that they did truely make a real expiation and atonement The first is evidently confuted from Scripture Testimonies for the Law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the Comers thereunto perfect Heb 10 4. The Apostle calls here these Legal Sacrifices a Shadow and Heb 9 9 he calls them a Figure and verse 24 he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria verorum the Figures of the True and Col 2 17 he calls them a shadow of things to come but the Body is of Christ which is nothing else but that the thing signified is of Christ that is to say fulfilled in Christ. For all the shadows of the Old Testament had a respect to Christ and his Benefits by whose coming they also have an end And Iohn 1. 17. it is said That the Law was given by Moses but Grace and Truth came by Iesus Christ. By Grace understand the Grace of Redemption from the curse of the Law Gal 3. 13. and of Adoption for Children Iohn 1. 12. Rom 8. 15. By Truth understand the fulfilling both of the Promises 2 Cor 1. 20. and of the Ceremonies and Types Col 2. 17. For this cause the Apostles have alwayes pressed the Abrogation of the Legal Rites and Ceremonies because the Truth being exhibited by the coming of the Anti-type the shadows of the Type ought deservedly to cease and be no more according to that of Daniel 9. 27. The second part is likewise evidently confuted namely that the Legal Sacrifices did truely and really purge away all the sins for which they were offered 1 Because the Apostle sayes the blood of Bulls and Goats cannot take away sin Heb 10 4. 2 Because those Sacrifices were not able to make him that did the service perfect Heb 9 9. 3 Because these Legal Sacrifices did leave the sins of such as offered unexpiated until they were purged away by the death and blood of Christ Heb 9. 15. 4 Because the sins of Believers under the Old Testament were forgiven and pardoned after the same manner that our sins under the New Testament are pardoned Acts 15. 11. Quest II WAS the administration of the Covenant under the Old Testament sufficient for the time and efficacious through the operation of the Spirit to instruct and build up the Elect in the Faith of the promised Messiah by whom they had full remission of sins and eternal Salvation Yes 1 Cor 10 1 2 3 4 Heb 11 13 Iohn 8 56. Well then do not the Socinians err who maintain That life Eternal under the Old Testament was never promised to the Believers of that time neither had they any promise to expect it from GOD Yes By what reasons are they confuted 1 Because there are promises extant in the Old Testament of life eternal Isaiah 45 17 where it is said Israel shall be saved with an everlasting Salvation see Dan 12 2 2 Because the Fathers under the old Testament believed and expected life Eternal as Iob 19 25 26 27 David Psal 17 15 Abraham Isaac and Iacob all of these waited for eternal life Heb 11 9 10 3 Because some at that time were put into actual possession of it as Enoch Hebrews 11 5. So was Elias taken up into Heaven and put into actual possession likewise 2 Kings 2 11. 4 Because the Scripture of the Old Testament pointeth forth the way to Eternal life as Christ witnesseth Iohn 5 39 and Paul 2 Tim 3 15 5 Because Believers under the Old Testament were most happy Psalm 144 15. 6 Because Temporal good things were to them pledges of Spiritual good things and life eternal Heb 11 8 9. Quest III ARE there two Covenants of Grace differing in substance or but one and the same under various dispensations One onely Gal 3 14 16 Acts 15 11 Rom 3 21 22 23 30 Rom 4 3 6 16 17 23 24 Heb 13 8. Well then do not the Socinians err who maintain a Substantial and not an Accidental difference between the old Covenant and the new Yes By what reasons are they confuted 1 Because in both the Covenants there is the same promise of Grace concerning remission of sins and life Eternal freely to be given to Believers for Christs sake Gen. 3. 15. where the seed of the Woman is promised to bruise the head of the Serpent and Gen. 17. 7. it is said I shall be thy GOD and the GOD of thy seed after thee and Gen. 22. 18. it is said in thy seed shall all the Nations of the Earth be blessed and Iohn 3. 36. it is said he that believeth hath Everlasting life And Acts 15. 11. it is said but we believe that through the Grace of our Lord Iesus Christ we shall be saved even as they 2 Because one and the same Faith and Obedience on both sides is required walk before me and be thou perfect Gen. 17. 1. and Mark 1. 15. Christ sayes after he came to Galilee preaching the Gospel of the Kingdom the time is fulfilled and the Kingdom of GOD is at hand repent ye and believe the Gospel CHAP. VIII Of CHRIT the Mediator Question I. DID the Son of GOD when the fulness of time was come take upon him Mans Nature with all the essential Properties and common Infirmities thereof yet without sin being conceived by the power of the holy Ghost in the Womb of the Virgin Mary of her

that through Faith in his promises and in the promised Mediator 2 Because Isaiah teacheth that both himself and other Believers were justified by the knowledge of Christ Chap. 53 11. 3 Because the holy Ghost expresly testifies that Christ died for the Believers under the Old Testament Heb. 9. 15. 4 Because the justification of believing Iews under the old Testament and believers under the New are compared between themselves as equal Acts 15. 11. CHAP. XII Of ADOPTION Question I. ARE those who are taken into the number and enjoy the liberties and priviledges of the Children of God and have his Name put upon them and receive the Spirit of Adoption are they I say ever cast off No. Are they sealed to the day of Redemption and inherit the promises as heirs of everlasting Salvation Yes Lam. 3. 3. Eph. 4. 30. 1 Pet. 1. 5. Well then do not the Lutherians err who maintain that the Chlidren of God some of them may be cast off for a time totally though not finally Yes Do not likewise the Arminians Quakers and Socinians err who maintain that those who have received the grace of Adoption may be cast off totally and finally Yes By what reasons are they confuted 1 Because all the children of God are keeped through faith unto Salvation 1 Peter 1. 5 2 Because Christ hath prayed for the preseverance of all Believers Iohn 17 20 Iohn 11 26 And all those that are adopted are the children of God by faith Gal. 3 26 3 Because no man that is born again as are all the children of God doth sin that is he suffers not sin to reign over him for his seed remaineth in him that is Gods seed whereby he is born again namely the Word of God 1 Peter 1 23 Iohn 3 5 6 Remaineth in him that is doth not totally perish but abideth thence foreward working the fruits of regeneration once begun in them Phi 1 6 See 1 Iohn 3 9 4 Because all the children of God request the Father by the Son that he may grant them perseverance to salvation Matth 6 13 which perseverance is most needful to them for that end Matth 24 13. But Believers when they seek things needful to Salvation in the name of Christ according to his promise are alwayes heard Iohn 14 13 14 Iohn 16 23. 5 Because the Gifts and Calling of GOD are without Repentance Rom 11 29. 6 Because all those who are justified are glorified Rom 8 30 But all who are Adopted are endued with Faith and are justified Gal 3 26. 7 Because Christ keepeth all his Adopted Ones that none can pluck them out of his hand or his Fathers hand Iohn 10 27 28 29. 8 Because perseverance is a gift promised by GOD to all the Elect in the covenant of Grace Ezek 36 26 27 28. Ezek 11 19 20 Ierem 31 31 32 33. 9 Because justifying Grace is a Well of Water springing up into everlasting life in every man to whom it is given Iohn 4 14. And the Saints are like unto trees planted by the rivers of waters which bring forth their fruit in their season Psalm 1. 3. CHAP. XIII Of SANCTIFICATION Question I. ARE they who are effectually Called and Regenerated having a new Spirit created in them farther sanctified really and personally through the vertue of Christs death and resurrection by his Word and Spirit dwelling in them Yes 1 Cor. 6. 11. Acts 20 32. Phil 3 10 Rom 6 5 6. Iohn 17. 17. Well then do not the Antinomians err who maintain That those who are justified are sanctified onely by the imputed holiness of Christ not by infusing inherent holyness or any Spiritual qualities into them by the help of which they are enabled to live holily Yes By what reasons are they confuted 1 Because the Apostle says follow peace and holiness with all Men without which no man shall see God Heb. 12. 14. 2 Because the fruit of the Spirit is Love Joy Peace long-suffering Gentleness and Faith Gal. 5. 22. 3 Because they who are in Christ bring forth good fruit Iohn 15. 5. 4 Because they who belong to Christ have crucified the Flesh with the affections and lusts Gal. 5. 24 25. 5 Because the Apostle commands us to work out our salvation with fear and with trembling Phil. 2. 12. 6 Because we ought to purify our selves from all filthiness of the Flesh and Spirit perfecting holiness in the fear of God 2 Cor. 7. 1. 7 Because we ought to grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. 8 Because the Lord circumcises the hearts of the Elect that they may love the Lord their God and taketh away the heart of stone Deut. 30. 6. Ezek. 36. 26 27. Quest. II. IS Sanctification imperfect in this life there being some remnants of corruption abiding in every part Yes 1 Iohn 1. 10. Rom. 7. 18 23. Ps 3. 12. Well then do not the Antinomians and many of the Quakers err who maintain That those who are justified are perfectly sanctified Yes Do not likewise the Papists Socinians and Anabaptists err who maintain the same but differ in the manner Yes By what reasons are they confuted But first consider that the Antinomians defend that the most perfect holiness of Christ is imputed to us and is made ours there being no inherent holiness in us nor required of us But the Papists Socinians Quakers and Anabaptists affirm and maintain a perfect inherent holiness in this life They are confuted 1 Because there is no man that sinneth not 1 Kings 8. 46. 2 Because if we say we have no sin we deceive our selves and the truth is not in us 1 Iohn 1. 8 3 Because in many things we offend all Iames 3. 2. 4 Because there is not a just man upon the earth that doth good and sinneth not Eccles. 7. 20. 5 Because we are all as an unclean thing and all our righteousnesses are as filthy raggs Isaiah 64. 6. 6 Because the Psalmist prayeth that GOD would not enter into judgement with him for in thy sight says he shall no man be justified Psal. 143. 2. 7 Because no man can say I have made my heart clean I am pure from my sin Prov. 20. 9. 8 Because the Apostle complains heavily concerning indwelling sin Rom. 7. 18 23. 9 Because the Saints are obliged to seek pardon of sin every day Matth. 6. 12. 10 Because the Lord sayes he that is holy let him be holy still Rev 22. 11. CHAP. XIV Of SAVING FAITH Question I. IS the grace of Faith whereby the Elect are enabled to believe to the saving of their Souls the work of the Spirit of Christ in their hearts Yes Heb. 10. 39. 2 Cor. 4. 13. Ephes. 1. 17 18 19. Well then do not the Pelagians err who maintain Faith to be a thing natural who attribute the being thereof to our selves and to the strength of our corrupt Nature Yes Do not likewise the Arminians err Who though they grant

Faith to be the gift GOD yet they deny Faith to be given according to the precise will of GOD for the saving of some men Yes By what reasons are they confuted 1 I confute the Pelagians for Christ sayes no man can come to me that is believe unless the Father that hath sent me draw him Iohn 6. 44. 2 Because the Apostle sayes for unto you it is given in the behalf of Christ not onely to believe in him but also to suffer for his sake Phil. 1. 29. 3 Because that which is natural is proper to all but all men have not Faith 2 Thes. 3. 2. 4 Because Faith is reckoned up among the fruits of the Spirit Gal. 5. 22. 5 Because the very desire it self of believing is from GOD and not from our selves Phil. 2. 13. 6 Because Christ is the Author and Finisher of our Faith Heb. 12. 2. By what reasons do you confute the Arminians 1 Because Faith is given to the Elect onely and to such as are ordained to life eternal Titus 1. 1. Acts 13. 48. 2 Because he that believes shall be saved Mark 16. 16. Iohn 3. 15 16 18 36. 3 Because GOD wills precisely the glorifying of all those whom he justifies Rom. 8. 30. But they who have Faith are justified Rom. 5. 1. 4 Because GOD wills precisely the gloryfying of all those whom he inwardly and efficaciously calleth Rom. 8. 30. But all that believe in him are powerfully called 2 Thes. 2. 13 14. 5 Because all the Children of GOD are heirs of GOD and joynt-heirs with Christ Rom. 8. 17. But how many soever believes in his Name to them he gave power to become the Sons GOD Iohn 1. 12. Quest. II. IS Faith the Fruit of Christs purchase Yes Titus 3. 5 6. Titus 2. 14. Ezek. 36. 25 26. Well then do not the Arminians err who deny Faith and other saving Graces to be Christs purchase or the fruits of his death Yes Do not likewise others of the same kind err who granting the gift of believing not to flow from mans free-will or from any sufficient grace bestowed upon all maintain That it flows from GODS Soveraign good-will thinking fit to bestow that gift upon some whom he hath elected and not upon others without respect to the merits of Christs death Yes By what reasons are they confuted 1 Because if this be all that Christ hath purchased by his death that GOD might save fallen man upon condition he believe then Christ might attain his end in dying and yet not one soul be saved by his death 2 Because it makes Christ a Titular Saviour onely purchasing salvation to all without any full and certain intention of applying it to any 3 Because it is promised to Christ the Mediator as a satisfaction to him for his sufferings that not only many through Faith in him shall be justified but that certainly he shall see his seed and the fruit of his Soul Isaiah 53. 10. 4 Because the washing of Regeneration and renewing of the Holy Ghost under which all particular graces may be comprehended are said to be shed on us aboundantly through Jesus Christ Titus 3. 5 6. 5 Because the Lord hath promised to remove from us the heart of stone and to give us a new heart to cleanse us from all our idols and wash us with clean water But these promises are in one bundle with the promises of his pardoning our iniquity and remembring our sins no more Ezek. 36. 25 26. Ierem. 31. 33 34. 6 Because Christ is made unto us Wisdom Sanctification and Redemption no less than righteousness under which Faith and all saving graces needful to the working out of our Salvation are comprehended 1 Cor. 1. 30 31. 7 Because we are said to be blessed with all spiritual blessings in Christ Iesus Ephes. 1. 3. which by his merit are communicated to us And is not Faith and saving Grace to be accounted among the Spiritual blessings 8 Because it is not a meer possibility of Redemption but actual Redemption that the Saints in Heaven praise and extol Christ for Rev. 5. 9 12. An Arminian cannot well sing a part of this song while he thinks in his heart he is no more beholden to the Lamb for his Redemption than Cain and Judas Quest. III. DOth a Christian by Faith believe whatsoever is revealed in the Word for the Authority of GOD speaking therein Yes Iohn 4. 42. 1 Iohn 5. 10. Acts 24. 14. 1 Thes. 2. 13. Well then do not the Papists err who commend and extol Implicit Faith and who define Faith rather by Ignorance than by Knowledge Yes By what reasons are they confuted 1 Because Faith cometh by hearing and hearing by the Word of God and therefore there can be no Faith without knowledge Rom. 10. 17. 2 Because all believers are taught of God Isaiah 54. 13. Iohn 6. 45. 3 Because Christ sayes this is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent Iohn 17. 3. 4 Because the Prophet Isaiah sayes by his knowledge shall my righteous servant justify many chap. 53. 11. Quest. IV. ARE the principal Acts of saving Faith Accepting Receiving and Resting upon Christ alone for Iustification Sanctification and Eternal Life by vertue of the Covenant of Grace Yes Iohn 1. 12. Acts 16. 31. Gal. 2. 20. Acts 15. 11. Well then do not the Papists err who maintain Faith to be nothing but a naked assent to the truth revealed in the Word it being placed by them in the understanding onely Yes Do not likewise the Sccinians err who put no difference between Faith and the Obedience of Works Yes By what reasons are they confuted 1 Because to believe is to receive Christ which is an Act of the Will Iohn 1. 12. 2 Because Faith is the substance of things hoped for the evidence of things not seen Or Faith is a firm ground or a firm confidence that is which causeth to subsist or stand firm the things which are promised by God in Christ and which therefore are expected by hope which is not done only by an assent to Gods promises in our understanding but also by a trusting to the same in our will I say faith is a firm ground of the things which are hoped and an argument of things not seen Or a conviction in Greeke Elegchos for Faith respecting GODS Revelation and Promise convinceth and assureth the heart of man more strongly of the truth of a thing than any other argument brought from natural Reason can do Heb. 11. 1. 3 Because we are justified before GOD by Faith Rom. 5. 1. but we are not justified by a bare and naked assent to the truth otherwise the Devils should be justified Iam. 2. 19. Neither are we justified by the Socinians Faith which is every where condemned in Scripture Rom. 3. 20 28. Gal. 2. 16. Eph. 2. 8 9. Phil. 3. 9. Titus 3. 4 5. CHAP. XV. Of REPENTANCE Question I. IS Repentance unto life an Evangelical

Grace the Doctrine whereof is to be preached by every Minister of the Gospel as well as that of Faith in Christ Yes Ezek. 12. 10. Acts 11. 18. Luke 24. 47. Make 1. 15. Acts 20. 21. Well then do not the Antinomians err who maintain That repentance is not an Evangelical grace and that it ought not to be preached by any Minister of the Gospel seing it leads us away from Christ and is many wayes hurtful and dangerous to us Yes By what reasons are they confuted 1 Because GOD hath promised in the Covenant of Grace that he will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication which shall cause Christians under the Gospel to repent and mourn for their sins Zech. 12. 10. 2 Because Repentance is numbered among the saving graces which shall be bestowed and conferred upon Converts under the Gospel and is sometimes put for the whole Conversion of a man to GOD Acts 11. 15 16 17 18. 3 Because the Ministers of the Gospel ought to instruct those with meekness who oppose themselves if GOD peradventure will give them Repentance to the acknowledging of the Truth 2 Tim. 2. 25. 4 Because Repentance from dead works is among the principles of the Doctrine of Christ and is a foundation which ought to be layed before the Hearers of the Gospel can go on into perfection I say layed by the Ministers of the Gospel Heb. 6. 1. 5 Because Christ himself appointed Repentance no less to be preached through the world than Remission of sins Luke 24. 47. 6 Because Christ and his Apostles preached Repentance no less than Faith Mar. 1. 15. Mat. 3. 2. Nay the whole sum of the Gospel is placed in preaching Faith and Repentance Acts 20. 20 21. Quest II. DOth a sinner namely by Repentance out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy Nature and righteous law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieve for and hate his sins as to turn from them all unto God Yes Ezek. 18. 30 Ezek. 36 31. Isai. 30. 22. Ier. 31. 18 19. Ioel 2. 12 13. Amos 5. 15. Psalm 119. 6. 59. 106. Well then do not the Antinomians err who maintain we ought not by Repentance to hate our sins to mourn for them and turn from them to God but only to believe that Christ in our stead and for us hath Repented Yes By what reasons are they confuted 1 Because Repentance being a turning from our sins and evil ways and a turning to God and Christ being without sin could not be capable to repent in our stead 1 King 8. 35. Heb. 7. 26 27. Ioel 2. 12 13. 2 Because they that repent confess their sins and are grieved for them Ezra 10. 1. Mark 14. 72. They hate their sins 2 Cor. 7. 11. They are ashamed and confounded for them Ier. 31. 19. 3 Because Repentance is a sorrow after a Godly manner in the same very Persons that Repent wrought by God by the preaching of the Word 2 Cor. 7. 9. Acts 11. 18. 4 Because Repentance is called a renting of the heart Ioel 2. 12. And they that Repent hate and loath themselves for their abominations Ezek. 36 31. They are ashamed and confounded Ier. 31. 19. They are grieved and pricked in their Reins Psal. 73. 21 5 Because God promising Repentance to the people of the Jews being converted to Christ after their backsliding says I will pour out upon the house of David and upon the inhabitants of Ierusalem the Spirit of Grace and Supplication and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son Zech. 12. 10 And shall be in bitterness for him as one that is in bitterness for his first born But is any man so foolish as to affirm that when a man doth mourn for his first born he believes only that another man hath mourned in his stead 6 Because Faith is one thing and Repentance specially so called is another thing Mark 1. 15. Acts 20. 21. Heb. 11. 6. In which places Faith and Repentance are numbred two diverse things And it is evident likewise that Faith is the cause of Repentance but nothing can be the cause of it self Do not likewise the Papists err who maintain that we are not by Repentance converted from our sins to God which they only make an endument or quality fitting and disposing us for conversion and meriting it which say they consists in heart contrition mouth confession absolution and satisfaction By the first They have heart sorrow for sin By the second They confess their sins to the Preist By the third Which can be no part of Repentance seeing it is not a thing done by the sinner they are absolved by the Priest from theirsins By the fourth they make satisfaction for former sins in performing some good work willingly undertaken or enjoyned by the Priest after absolution as Fastings Chastising of their own bodies Pilgrimages and hearing of many Masses Yes By what reasons are they confuted 1 Because the Word of God asserts no meritorious Work in us to go before our conversion Not by Works of righteousnss which we have done but according to his mercy he saved us Titus 3. 4 5 6. 2 Because the only merit of Christ is the meritorious cause of our Conversion Heb. 9. 14. 1 Cor. 6. 11. 3 Because true Repentance is the infallible Antecedent and forerunner of life 2 Cor. 7. 10. Acts 11. 18. And they who truely Repent have all their sins pardoned Acts 2. 38. Acts 3. 19. Nay Repentance is a peice of the exercise of the life of Grace here and worketh unto life and salvation hereafter But of no foregoing disposition or qualification previous to Repentance can these forecited places of Scripture be understood 4 Because Repentance and turning to God are sometimes put for the same thing and the Prophets while they study to excite and stir up the people to Repentance they signifie it by the word Conversion and turning to GOD Acts 11. 15 16 17 18 21. Ioel 2. 12 13 Esek 18. 31 32. 5 Because Whatsoever goes before our conversion to God it cannot be of Faith and therefore it must displease God Rom. 8 8 Rom. 14. 23. But true Repentance is of Faith and God delighteth in it Ier. 31. 18 19 20. 6 Because in very many places of Scripture Repentance is described by a departing from evil and a turning to God Isa. 1. 16 17. Isaiah 55. 7. Psalm 34. 14. Hos. 6. 1. 7 Because heart contrition mouth confession and satisfaction for former sins which they call Pennance as they are explained by the Papists may be found in Hypocritical Repentance as is evident from the example of Iudas and Abah Matth. 27. 4 5 6. 1 Kings 21. 27. There may be true

And besides this Law a positive Law was superadded to it that Adam should not eat of the Tree of the Knowledge of Good and Evil that by obeying the same he might give a Specimen or proof of his obedience to the Law of Nature in the perfect obedience whereof so long as he should continue he should live for ever For the Lord threatned death to him only if he should sin and death is the wages of sin which by sin entered into the world Gen. 2. 17. Rom. 6. 23. Rom. 5. 12. 13. 4 From those places of Scripture in which it is denyed that believers under the Covenant of Grace are justified by the Law but by Faith and the righteousness of Christ manifested in the Gospel For that the Law is weak powerless or impotent through the corruption of our Nature to justifie us and give us life Rom. 3. 20 21 28. Gal. 2. 16. Gal. 3. 10 11 12 13. Phil. 3. 9. Rom. 8. 2 3. Quest. II. DO the first four Commandments contain our duty towards GOD and the other six our duty towards man Yes Matth. 22. 37 38 39 40. Well then do not the Papists and Lutherians err who maintain that three only belong to the First Table and seven to the Second and that thou shalt not make unto thee any graven image with the foregoing thou shalt not have any other Gods before me are but one Command And that Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his man-servant c. are two distinct Commands Yes By what reasons are they confuted 1 Because the two first Precepts command diverse things The one teacheth us who is to be worshipped to wit the true and living God and no other The second instructs us how he is to be worshipped namely according to his own appointment and not according to the appointment and pleasure of men as by Images and such like 2 Because it is one and the same Concupiscence which is forbidden in the tenth Command the summ whereof Thou shalt not covet is cited by the Apostle Paul Rom. 7. 7. and which is summarly exprest in the close of the tenth Command nor any thing which is thy neighbours 3 If the tenth Command ought to be two because these words thou shalt not covet are twice repeated then would it follow there should be as many Commands as there are things desired forbidden because it is evident that these words Thou shalt not covet are to be repeated with every part Quest. III. ARE all the Ceremonial Laws now abrogated under the new Testament Yes Col. 2. 14 16 17. Dan. 9. 27. Eph. 2 15 16. Well then do not the Judaisers err who maintain that all the Ceremonial Laws remain in their former strength and vigour and are obliging to Believers under the Gospel and not abrogated or disanulled by Christ Yes By what reasons are they confuted 1 Because Christ hath abolished the Law of Commandments contained in ordinances that he might gather together both Iews and Gentiles into one new man Eph. 2. 14 15. Col. 2. 14. Note that the Apostle here speaks of all Believers both of Iews and Gentiles as of one man because they being all under Christ the Head as members of one spiritual Body are made up as one renewed man 2 Because the Apostle sayes let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the sabbath dayes all which are shaddows of things to come but the body is of Christ Col. 2. 16 17. This ver is a conclusion of the Apostles foregoing discourse against Ceremonies and things commanded by the Ceremonial Law which by the coming of Christ are abolished He calls them in the 17 verse a shaddow of things to come but the body says he is of Christ. That is the thing signified is of Christ for all the shaddows of the Old Testament had respect to Christ and his benefites by whose coming they also have an end Iohn 1. 17. Gal. 4. 3 4 5. 3 Because the Apostle says Believers are dead with Christ from the Rudiments of the World that is from the Ceremonial Commands as is evident from the Context Why says he as though living in the World are ye subject to ordinances That is as if your life and happiness consisted in these outward worldly principles but suffer your selves to be burdened by such Teachers with humane institutions and ordinances The Apostle indeed in these last words is reasoning against the institutions and ordinances of men from this Medium which is an argument from the greater to the lesser if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament by God himself much more are ye free from the institutions and ordinances of men which are only grounded upon their own good pleasure Col. 2. 20 21. Gal. 4. 10 11. 4 Because the Apostle affirms that the Observation and useing of Circumcision cannot consist with true Faith in Christ now after the Gospel is fully published And he exhorts the Galatians to abide in their liberty purchased by Christ and not to submit themselves to the yoke of Mosaical Ceremonies Gal. 5. 1 2. 5 Because those Teachers who pressed the believing Gentiles to be circumcised and to observe the Law of Moses I mean the Ceremonial Law were condemned by the Council of Apostles Acts 15. 24. 6 Because Ceremonial Commands are neither of the Law of Nature nor are they injoyned to Believers under the Gospel as things Moral 7 Because these appointed Ceremonies were figures only of things to come imposed on the Iewes until the time of Reformation but taken away by Christ Heb. 9. 9 10 11 12. and Heb. 10. 9. Where it is said he taketh away the first namely all sorts of Propitiatory Offerings which were used in the Old Testament to settle the second namely his obedience to the will of his Father 8 Because they were given to the Israelites to foresignifie and represent Christ and his death and to be marks of difference between them and the unbelieving Nations Col. 2. 17. Eph. 2. 14. Where it is said who hath made both these namly Iewes and Gentiles one and hath broken down the middle wall of partition whereby the Ceremonial Law is understood which made a difference between the Iewes and the Gentiles Now since Christ hath suffered death and the Gentiles are called all these Ceremonies which did foresignifie his death and made that difference must of necessity cease 9 Because the Temple of Ierusalem to which the Ceremonies were restricted is destroyed and could never since be rebuilded Quest. IV. DId the Lord by Moses give to the Jews as a Body Politick sundry Iudicial Laws which expired together with their state Yes Do they oblige any other now further than the general equity thereof may require No. Exod. 21. from the first to the last ver Exod. 22. 1. to verse 29. Gen. 49.

in the world is Catholick and Universal Acts 15. 23. Acts 24. 14. Gal. 5. 14. 10 Because the initial Visible seal admittance and enrowlment are things Catholick and Oecumenical For he that takes up his freedom in a whole Corporation or Kingdom is free of the whole and in every part thereof and hath right to all the general priviledges and immunities thereof There is a Patent for Baptism Go and baptize all Nations And by vertue of the Priviledges thereof they that are baptized in any one Church are accounted visible subjects of Christs Kingdom in all places of the Christian world Matth. 28. 19. 11 Because all Churches are one Body Rom. 12. 5. 12 Because Peter writting to the strangers scattered abroad throughout Pontus Galatia Cappadocia Asia and Bithynia calleth them all one Flock 1 Peter 5. 2. 13 Because all the Churches of the World are one sheepfold Iohn 10. 16. 14 Because the Visible Church is one great house 2 Tim. 2. 20. Quest. III. DOTH the Visible Church consist of all those thorowout the world that profess the Christian Religion together with their Children Yes 1 Cor. 1. 2. Psalm 2. 8. 1 Cor. 7. 14. Well then do not the Donatists Anabaptists and Puritans of old so truely named err who affirm the visible Church to consist of those only that are pious and holy Yes Do not likewise the Independents err who think none ought to be members of the Visible Church save those who in the judgement of men very spiritual and discerning are esteemed true believers and saints who have given sufficient proof of their knowledge in the fundamentals of Religion who have reported in order and given a good account of the experimental work of their conversion and effectual calling who have shewed their conversation in the world to have been without the omission of any known duty or commission of any known fault and that for a considerable length of time Yes Do not lastly the Quakers err who think the only visible Church of GOD on earth to be themselves and all others not of their profession and practise to be unregenerate and wanting the Spirit Yes By what reasons are they confuted 1 Because the visible Church is compared to a Garner in which there is not only Wheat but Chaff mixed with it To a Field in which Tares and Darnel are mixed among the good Corn. To a Net in which both good Fishes and bad are taken Matth. 13. chapter To a great House wherein are not only vessels of Gold and Silver but of Wood and of Earth 2 Tim. 2. 20. 2 Because Christ will answer some at the last day who will say to him Lord have not we Prophesied in thy name and in thy name casten out Devils and have we not eaten and drunken at thy table I know you not This evidently shews that many have been members of the Visible Church whom Christ will not own at the last day Matth. 7. 22 23. 3 From the Parable of the ten Virgins five whereof were foolish five wise Matth. 25. 1. 4 From the Parable of the Banquet where one was found at the Table without a Wedding Garment Matth. 22. 11. 5 Because many are of the Visible Church who are not of the invisible Church 1 Iohn 2. 19. 6 Because the Apostle calls the Church of Corinth the Church of Christ notwithstanding of their gross enormities 1 Cor. 1. 11. 1 Cor. 3. 3. 1 Cor. 5. 1. 1 Cor. 6. 7. 7 Because Moses did acknowledge even those then to be members of the Visible Church to whom yet he knew the Lord had not given ears to hear nor eyes to see nor a heart to understand the great and wonderful miracles which he wrought in their sight Deut. 29. 10 11 12 13. compared with the verses 2 3 4. 8 Because Iohn the Baptist did admit many thousands into the communion of the Visible Church without making a narrow search of their true grace and conversion Matth. 3. 9 Because the Apostles did instantly and without the delay of one day baptise all those that professed the Christian Religion Acts 2. 38 41. Acts 8. 12. Iohn 3. 26. 10 Because the preaching of the Gospel is appointed by God as an ordinary mean no less for the Conversion of men and women than for the advancement of those in grace that are converted Prov. 9 3 4. 2 Cor. 5. 18 19. 20 2 Tim. 2. 24 25 11 Because we are forbidden by the Apostle to judge the spiritual state and condition of our neighbour Rom. 14. 4. 12 Because Christ did acknowledge Iudas the Theif and Traitor as a member of his Visible Church whom yet he foresaw to be the son of perdition Matth. 26. 23. 13 Because Christ had a visible church on earth many hundered of years before ever there were such cattle as Quakers in the World Unless they will alledge that the primitive Christians and all the Saints since the Apostles dayes have been their Predecessors and claime kin to them as the Samaritans did to Iacob who were truely descended of the heathen who were brought thither out of Assyria as the Quakers are descended from the Enthusiasts in Germany about 160 years since as Nicolas Strokins Iohn Matthias and Iohn of Leyden notorious Hereticks blasphemers and bloody Murderers But how quite different the Quakers are to the primitive christians and holy men of God then and since will evidently appear hence that they did not contemn these two great ordinances of the Gospel instituted by Christ to wit Baptism and the Lords Supper They had Bishops and Deacons to govern and instruct them who were ordained to their functions by prayer and imposition of hands whom they did not revile with the ugly names of dumb dogs and hirelings These primitive christians had not in their assemblies Women-preachers as the Quakers have which is down right contrary to Pauls injunctions 1 Cor. 14. 35. Neither were silent meetings ever heard of among the primitive christians Nor did they ever out of contempt call churches places appointed for the publick worship of God Steeple-houses but resorted to them for performing their devotions and service to God as did our blessed Saviour and his Apostles Iohn 18. 20. Luke 4. 16. Acts 3. 1. Acts 13. 5. Do not likewise the Papists and Lutherians err who will have none members of the visible Church that are unbaptized Yes Do not lastly the Anabaptists err who will have no infants members of the visible church Yes By what reasons are they confuted 1 Because that God commanded infants and little ones should stand before him should enter into covenant with him Deut. 29. 10 11. 2 Because infants are called the people of God no less than men and women come to age Deut. 29. 11 12 13. 3 Because the promise of Grace belongs to children as well as to the parents Acts 2. 39. 4 If children be not members of the visible church they must be members of the visible kingdom of the devil for

there can be no midst Eph. 2. 12 13. And so there shall be no difference between the children of Believers and the children of Turks and Pagans 5 Because infants under the Old Testament had right unto the Covenant of Grace Gen. 17. 7 12. And children of Believers under the New Testament have lost no right to that covenant of Grace which children under the Old Testament had seeing the covenant of Grace now under the Gospel is not more strickly and sparingly administred than long since under the law Heb. 8. 6. Rom. 11. 12. 6 Because infants are commanded to joyn themselves to Gods ordinances Ioel 2. 16. 7 Because if Christ while an infant was head of the visible church then infants may be his members But the first is true from Isaiah 9. 6. Therefore the second must be true also 8 Because they whom the false Apostles would have to be circumcised after the manner of Moses and therefore infants were called Disciples Acts 15. 10. Quest. IV. IS there any ordinary possibility of Salvation out of the Visible Church No. Acts 2. 47. Well then do not the Enthusiasts Quakers and Libertines err who affirm that any man may be a true christian and be saved though he live within no Visible Church Yes By what reasons are they confuted 1 Because the Lord IEHOVAH in his visible Church ordinarly commands the blessing even life for evermore Psalm 133. 3. 2 Because the visible church is the mother of all Believers Gal. 4. 26. By Ierusalem which is above I understand the true Christian Church which seeketh its salvation not by the first covenant of the law namely by the works of the law but by the second of the Gospel namely by the merits of Christ embraced by a true Faith which hath its orginal from heaven by the powerful calling of the Holy Ghost 3 Because they that are without the visible church are without Christ Eph. 2. 12. 4 Why are men and women joyned to the visible church but that they may be saved Acts 2. 47. 5 Because they that are without the visible church are destitute of the ordinary means of life and salvation Psalm 147. 19. 20. Quest. V. HATH Christ given to this Catholick-church-visible the Ministry Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World Yes Shall there be alwayes a church on earth to worship God according to his will Yes 1 cor 12. 28. Eph. 4. 11 12 13. Mat. 28. 19 20. Matth. 16. 18. Psalm 72. 17. Psalm 102. 28. Isai. 59. 21. Well then do not the Socinians Anabaptists and Libertines err who affirm that the visible Church may fail and perish out of the world Yes Do not likewise the Scepticks commonly called Seekers err who affirm that the whole universal church which hath been upon the earth and all religious worship all external and outward preaching of the Word all administration of Sacraments and the use of all other religious things have perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles with an extraordinary commission for restoring and raising up again the visible church And that in the mean time no man hath right or power to dispense the Word or administer the Sacraments or perform any Ecclesiastical duty and that they who are now called the preachers of the Gospel are not so Yes By what reasons are they confuted 1 Because the Lord hath promised that his church shall endure so long as the ordinances of heaven shall continue Isaiah 66. 22. 2 Because Christ hath promised that the Gates of Hell shal not prevail against his church Matth. 16. 18. 3 Because there is no end to be put to the kingdom of Christ Luke 1. 33. And therefore no end to his church Isaiah 9. 7. 4 Because glory will be to him in the church by Christ Jesus throughout all Ages world without end Amen Eph. 3. 21. 5 Because Christ who hath given power to his Ministers to teach his church and to administer the Sacraments hath promised to be with them to the end of the World Matth. 28. 19 20. 6 Because the Lord hath promised to preserve a people to himself to the end of the world which he shall rule and govern by his Word and Spirit Isaiah 59. 20 21. Isaiah 9. 6 7. 7 Because the Lord hath chosen Zion he hath desired it for his habitation where he will rest and dwell for ever Psalm 132. 13. 14. 8 Because Christ hath given some to be Pastors and Teachers for the perfecting of the Saints till we all come into the unity of the Faith and of the knowledge of the Son of God Eph. 4. 11. And he hath appointed a Ministry to continue even after the Apostles dayes as is evident from 1 Tim. 3 chapter From Titus first chapter where the Apostle sets down the ordinary qualifications of Ministers and the Rules for calling them to the Ministry 9 Because there is a general Rule set down for the government and discipline of Christs church which discipline and order is to continue in it to the end of the world Matth. 1 18. 10 Because the Lord commands that we forsake not the assembling of our selves together and hath promised to bless after a special manner any that are gathered together in his name any where but our assembling for hearing the word of God is done in the name of Christ Heb. 10. 25. Matth. 18. 20. Matth. 28. 20. 11 Because the death of Christ in the last supper is to be shewed till he come 1 Cor. 11. 26. 12 Because by the Word even preached Rom. 10. 17. we are born again 1 Peter 1. 23. Iames 1. 18. By Baptism we are ingrafted into Christ Rom. 6. 3 4. Gal. 3. 27. In the Lords Supper we have communion with Christ 1 Cor. 10. 16. See more to this purpose chap. 21. Question eight Quest. VI. HAth the Catholick church been sometimes more sometimes less Visible Yes Rom. 11. 3 4. Rev. 12. 6 14. Well then do not the Papists err who affirm that the church hath been is and shall be most gloriously Visible to all the whole world far and nigh Yes By what reasons are they confuted 1 Because the church of GOD in the Prophet Elijahs time was brought to that pass that he thought none remained but himself 1 Kings 19. 10. Rom. 11. 2 3 4. 2 Because for a long time Israel was without the true GOD and without a teaching Priest and without the Law 2 Chron. 15. 3. 3 Because the Lord often complains that his church and people have forsaken him have not known him that the faithful city hath become a harlot that scarce a man could be found to do justice and follow truth all which is inconsistent with that glorious condition of the visible church which the Papists dream of Isaiah 1. 3 4. Ierm 2. 29. Ierm 5. 1. 4 Because

and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 1 Cor. 10. 16. 1 Cor. 11. 25 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48. Gen. 34. 14. Rom. 6. 3 4. And 1 Cor. 10. 16 21. Well then do not the Socinians err with the Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister of the Word lawfully ordained No. Matth. 28. 19. 1 Cor. 11. 20 23. 1 Cor. 4. 1. Heb. 5. 4. Well then do not the Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the

to all believers and necessary to salvation 4 Because if baptism with the holy Ghost be here meant then all whom the Apostles did baptize were baptised with the holy Ghost which is false for Ananias and Saphira could not have been Hypocrites if they had been baptized with the holy Ghost And Simon was baptized and yet not with the holy Ghost as appears by Peters answer to him verse 21 22. of the fifth chapter 5 Because if Christs commission carry not a warrant for baptizing with water whence then had the Apostles a warrant for baptizing with Water Either they must produce and let us see another commission for it or else they must acknowledge that the Apostles did warrantably baptise with Water But another commission the Quakers cannot shew us from Scripture Quest. II. IS dipping of the person to be baptised into Water necessary No. Is Baptism rightly administred by pouring or sprinkling water upon the person Yes Acts 2. 41. Acts 16. 33. Well then do not the Anabaptists err who maintain Dipping to be an absolute and necessary ceremony in Baptism Yes By what reasons are they confuted 1 Because the Greek word in the original signifies as well to poure and sprinkle water as it signifies to dip Mark 7. 4. Where it is said and when they come from the mercat unless they wash or be Baptised they eat not 2 Because we read of three thousand baptised in one day in the streets of Ierusalem by twelve Apostles at the most where there was no river to dip them into Acts 2. 41. And was not Ierusalem and all Iudea and the region round about Iordan baptised by Iohn the Baptist himself alone which could not be done to all and every one by Dipping Matth. 3. 5 6. 3 Were not many baptised in private houses as we read in the History of the Acts chapter 10. 47. and 18. 8. with 9. 17. and 16. 33. 4 Because Dipping of Infants into water in these cold Countries would be hurtful and dangerous to them But GOD will rather have mercy than sacrifice Matth. 9. 13. Quest. III. ARE the Infants of one or both believing Parents to be baptised Yes Gen. 17. 7 9. Gal. 3. 9. 14. Col. 2. 11. 12. Acts 2. 38. 39. Rom. 4. 11 12. Well then do not the Anabaptists err who maintain that no Infants though born of believing Parents ought to be baptised Yes By what reasons are they confuted 1 Because to covenanted ones of which number the Infants of Believers are no less than their Parents Acts 2. 38 39. Acts. 3. 25. Rom. 11. 16. Gen. 17. 7 22. that seal of the covenant of which they are capable is not to be denyed Gen. 17. 7 10 11. 2 Because the outward Sacrament of Water cannot be denyed to such as have received the Spirit of Christ and to whom the promises of the New Covenant sealed up in Baptism do belong Acts 10. 47. Acts 11. 15 16 17. But to some Infants of Believers as well as to others come to Age the Spirit of Christ hath been given Ierem. 1. 5. Luke 1. 15. Matth. 19. 14. Mark 10. 13 14. And to them do the promises belong Acts 2. 39. 3 Because the Infants of Believers are members of the Church which is sanctified and cleansed with the washing of water by the Word Eph. 5. 25 26. Ioel 2. 16. Ezek. 16. 20 21. 1 Cor. 7. 14. 4 Because Infants no less than others come to Age were Baptised in the Cloud and in the Sea 1 Cor. 10. 2. 5 Because Christ commanded that all Nations should be baptised a great part whereof were Infants Gen. 22. 18. Matth. 28. 19. 6 Because Christ commanded Baptism to be administred to Disciples Infants also are here to be taken in Acts 15. 10. Matth. 28. 19. The word in the Original is Matheteusate Teach Instruct or make Disciples all Nations or make Disciples among all Nations baptising them The signification of this Greek word may be gathered from Iohn 4. 1. where it is said that the Pharisees had heard that Jesus made Disciples So that Matheteuein and Mathetas poiein are both one thing 7 Because the children of Believers were by a Divine right circumcised under the Old Testament therefore the children of Believers under the New Testament ought to be baptised because the one hath succeeded to the other That Baptism succeeds to Circumcision is evident first because they both seal up the same very thing Next as Circumcision was the initiating Seal under the Old Testament so is Baptism under the New because the Apostles did administer it so early to the Disciples at the first appearing of their new birth and interest in the Covenant Moreover because by Baptism we are said to put on Christ Gal. 3. 27. That they both seal up the same thing is evident by comparing Rom. 4 11 with Mar 1 4 Acts 2 28. Where Circumcision is declared to be a seal of the righteousnes of Faith and Baptism is held forth to be a pledge of the remission of sins as also may be seen Rom. 4. 6 7 8. see Col. 2. 11. 12. Where the Apostle teaches that our being buried with Christ in Baptism is our circumcision in Christ which shews that Baptism hath succeeded to us in the room of Circumcision 8 Because the Apostle sayes that the Infants but of one believing Parent are holy 1 Cor. 7. 14. that is are comprehended in the outward Covenant of GOD and have access to the Signs and Scals of GODS Grace as well as they are that are born of both believing Parents Quest. IV. ARE Grace and Salvation so inseparably annexed unto Baptism as that no person can be regenerated or saved without it No. Are all that are baptised undoubtedly regenerated No. Acts 8. 13 23. Well then do not the Papists and Lutherians err who maintain that Baptism is simply necessary to Salvation and that all and those onely who are baptised are most surely regenerated in that same very moment of time wherein Baptism is administred Yes By what reasons are they confuted 1 Because the Thief upon the Cross and others were saved that were never baptised Luke 23. 43. 2 Because persons unbaptised have had saving Faith Acts 10. 22 44. 3 Because Infants that are predestinated unto life though they die in their mothers belly yet they cannot perish Matth. 18. 14. 4 Because some children before their Baptism have been beloved of GOD whose love is unchangeable Rom. 9 11 13. Others have been Regenerated by the Holy Ghost Luke chap 1 ver 15 and some have also been comprehended within the Covenant of Grace Acts 2. 39. 5 Because that Baptism without faith and the inward operation of the holy Spirit hath no efficacy to Salvation Mark 16. 16. 1 Peter 3. 21. 6 Because the Baptism of the Spirit at one time goes before at another time follows Baptism with water Acts 10. 37. Matth. 3. 11. 7 Because very many that are baptized within the visible Church are damned Matth.