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
attained to this righteousnesse because they sought it by faith but Israel 〈◊〉 not attained to this righteousnesse wherefore because they saught it not by faith Rom. 9.31 32. so then we must have faith before and by which we must receive the righteousnesse of Christ for before faith was wrought in the soule there was none righteous no not one that every mouth may be stopped and all the world may be guilty before God marke I doe not say guilty before men but before God for all have sinned till the righteousnesse of God be imputed to us which is by faith of Jesus Christ unto all and upon all that beleeve for there is no difference Rom. 3.10 19 22 23. but the Doctor would faine be justified without faith against the cleere light of the Scripture and cannot tell how to make it appeare therefore he almost yeelds but yet he hath one starting hole more saying although faith justifies yet saith he this faith is confined in the person of Christ and not in us I ans with Paul even we have beleeved in Iesus Christ that we might be justified by the faith of Christ that the promise by faith of Iesus Christ might be given to them that beleeve Gal. 2.16.3.22 but when he comes to make his matter good at the end of the seventh Sermon he unawares confounds all that he hath said both before and after in this point for saith he we are all like Jeremiah in the dungeon when Christ comes into us and he is like Ebedmelike who let downe the ropes of his faith and puls us out so then here you see Ebedmelike did not goe downe to Jeremiah but cast downe the ropes by which he drew him up to him so our Ebedmelike Iesus Christ doth not first come into our filthy soules while the divell rules and reignes but first he casts downe the grace of faith into our soules and by that faith he drawes us out of our sinfull condition so then our Ebedmelike did not goe downe and get upon our backs as we goe to breake a horse and as a Physician powres downe the Physicke in spite of the Patient but first reacheth downe the ropes of faith and presently we are made willing to come out for by this rope of faith Christ and us are 〈◊〉 together â—either doth the rope of faith manifest to our selves nor others Soâ— it was cast into the dungeon and as hard to be knowne as justification it self for Jerenmiah had the ropes yet he saw them not till he came out neither did he see Ebedmelike till he was out yet he trusted by that rope to get on although he saw it not so Job although thou hidest thy face from me and holdest me for thine enemy yet saith he though he slay me yet I will trust in him Job 13.15.24 and saith the Prophet he that walketh in darknesse and sees no light let him trust in the name of the Lord and stay upon his God Isa 50.10 but both Crispe and Lancaster affirmes that faith acts no longer then it manifests it selfe for say they faith is the evidence of things not seene Heb. 11.1 but I had rather take Pauls word then both theirs who saith we walk by faith and not by sight 2 Cor. 5 7. sight is reserved till faith is ended then we shall see Christ face to face 1 cor 13.12 but doth faith evidence all things to them that they beleeve hence I gather that their faith is the evidence of hell for they beleeve it if they be not Atheists and it is not seene and there is a bastardly faith very full of confidence as the true borne faith of a Christian like the stony ground full of joy which failes them when they have most need of it but saith Crispe faith acted by beleevers is full of sinne but if this man had knowne what true faith had been he would rather have said that faith acted by beleevers is full of Christ and a weak faith may take hold on Christ and be justified as well as a weak eye could look on the brazen Serpent and be healed Iohn 3.14.15 so then God justifies by pronouncing us just and christ justifies by his merits purchasing it for us and Faith justifies by applying those merits of christ to our selves and works alone declare it Iames 2.21.25 or thus as faith acts by receiving or taking christ and his righteousnesse so it justifies and as it works by love and acts all other graces so it sanctifies and manifests it selfe to our selves and others this they deny saving that act which justifies is manifestation The fourth head of errours is about the new covenant In his sixth Sermon he saith christ hath made a covenant without any conditions on our part page 124. and he saith in way of condition of the covenant we must doe nothing page 128. he sayth it is probable that christ was the first covenant page 124. but was christ the first covenant then how came the first to be faulty will they tax christ with faults which was without sinne and againe how came the second covenant better then the first and built upon better promises Heb. 8.8 9. is any thing better then christ and any promises better then those that are made in him me thinks men should be ashamed and tremble to preach and print such hellish blasphemy so then the first covenant was made to Adam all mankind in him by nature and the second covenant was made to christ both God and man and to all the elect as they are in him by grace now as no man was bound to the conditions of the first covenant nor guilty of the breach of it till they have a being in him by nature so none of the elect are bound to the conditions of the second covenant till they have a being in him by grace but both Crispe and Lancaster affirme that this new Covenant is without conditions on our part I answ in this they shew themselves to be sonnes of Belial that say of God and Christ his Annoy â—ed let us break heir bonds asunder and cast their cords from us Ps 2.2.3 but this is to about 〈◊〉 new Covenant and quite overthrowes the Gospell of Jesus Christ I do admire hâ—y are not ashamed to call it a Covenant when as they deny the conditions of it I must confesse Lamaster was ashamed to call it a Covenant and would have it to be only a legacy or a will or testament but this we grant as wel as he that we have nothing but what was freely given us of God by will or testament but this testament and the new covenant may stand well together for the first Adam had nothing but what he received from God as a free gift yet that did not nullifie the conditions of the covenant and make it voyd to him and his posterity so the second Adam receiving grace without measure Iohn 3.34 and out of his fulnesse we receive grace for grace Iohn 1.16
yet all this hinders not the conditions of the new covenant and as we were all bound to the conditions of the first covenant so that when Adam fell we all fell in him and as soon as we had our being in nature we took that guilt upon us for the breach of that covenant so as soon as we are in the state of grace in the second Adam then we are bound to those conditions of the new covenant which is not another distinct and contrary to the first covenant but Christ hath fulfilled that first covenant which we had broke and now our conditions are made more easie for us to keep the first was made with a weake man therefore he soone fell and we in him but the second was made with him that was both God and man therefore he was able to keep the conditions of it and not onely so but to give us power to keep our conditions also which are these chiefly first repentance and all those graces that may humble us for that great sinne in breaking the first covenant and then faith to beleeve that Christ hath fulfilled for me in particular therefore the tenor of the Gospell runs thus Paul testified both to Jewes and Gentiles repentance towards God that was for the breach of the first covenant and faith in the Lord Jesus christ Acts 20.20 repent and beleeve the Gospell Mark 1.15 therefore the Apostles were sent to preach repentance and remission of sinnes Luke 24.47 and when men did repent of their sinnes then saith christ onely beleeve Mark 5.36 and when the Jaylor repented they sayd if thou beleeve in the Lord Jesus thou shalt be saved Acts 16.31 whosoever beleeveth in christ shall not perish but have everlasting life Ioh. 3.15 and Christ blamed the Priests and Elders because they beleeved not in him though the publicans and harlots beleeved on him yet sayth he ye repented not when ye had seen it that ye might beleeve in him Mat. 21.31 so then we must repent for our breach of the first covenant and grieve and mourne for those sinnes for which our Saviour suffered and then we must beleeve that he hath fully satisfied the law for us upon these conditions we enter into the new covenant yet I grant that faith is the gift of God Eph. 2.8 and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sinnes Act. 5.31 yet all this hinders not but these are conditions on our part in the new covenant they are given as a Legacy by will or testarment to be imployed as conditions of the new covenant but saith Crispe it is called an everlasting covenant then saith he if it stood on these conditions we should daily faile and make it frustrate as Adam did and then it could not be everlasting except saith he man were so confirmed in righteousnesse that he could never faile on his part but this is not true for God made an everlasting covenant with Abraham Gen. 17. although he had his failing as well as other men and whereas he faith we should make it frustrate as Adam did I answ that we upon the conditions of faith and repentance cannot totally nor finally fall away for in this new covenant of grace we doe not performe them in our owne strength but in the power of christ and he hath put his spirit in us to cause us to walke in his statutes and his feare in our hearts that we shall not depart from him Jer. 32.4 Ezek. 36.27 now those that want these inward abilities may be in the outward covenant as it was made with Abraham and his seed but if they have not faith repentance they frustrate the covenant of grace for he that beleeveth not shall be damned Mar. 16.16 except ye repent ye shall perish Lu. 13.3.5 But saith Crispe these things are by way of consequence after we are in covenant with God as fruits and effects of that covenant but saith he they are not true by way of antecedence page 124 this Lancaster affirmed also I ans man will not enter into covenant till he is agreed for there can be no covenant without agreement of the parties that are to enter into that covenant therefore the Lord sends forth his Ambassadours to beseech us to be reconciled 2 Cor. 5.20 now mans heart is not fit to enter into covenant till he repent for the breach of the old covenant and beleeve that Christ hath fulfilled the new for him in particular therefore of necessity repentance and faith are antecedents and concomitants of this new covenant of grace for what fellowship hath righteousnesse with unrighteousnesse what concord hath Christ with Belial but God hath said in this new covenant I will be their God and they shall be my people 2 Cor. 6.14 15 16 17 18. but saith Crispe because God gives all therefore nothing is required of man I answ the legacy or testament is wholly of God but the covenant that followes is not so and these may be cleerly distinguished although not divided in the legacy saith the Lord. I will have mercy on her that had not obtained mercy then followes the covenant I will say to them that were not my people thou art my people and they shall say thou art my God Hos 2.23 thus God in his great mercy puts his feare in our hearts and writes his lawes within us to enable us to enter into covenant with him and then he takes us into covenant with him and wherever you find this covenant mentioned between God and his people you shall alwayes find these gracious qualifications going before see Ezek. 36.25 26 27. then the covenant in the 28 ver and so in all the rest but saith Crispe and Lancaster both we may doe some duties and service to God but not as conditions of the covenant but he hath no proofe to confirme it so then when God takes us for his his people in covenant with him we againe take the Lord to be our God and as God binds himselfe to us to doe us all manner of good so we againe bind our selves to God to doe him all manner of service duty and obedience as when a Master makes a covenant with his Prentice he binds himselfe to find him all manner of necessaries and the Prentice binds himselfe to doe him all manner of service and wherefore serve our Sacraments but as seales of this covenant that is betwixt God and us and as often as we receive them we doe as it were renew our bond of obedience unto him The Doctor saith when men are justified then God hath made a covenant with them but saith he this was done before man could doe any thing before the children had done either good or evill it was said Jacob have I loved and Esau have I hated I answ that was not spoken before but a long time after by Malachy the Prophet Romans 9.13 but there is no such thing in
Genesis so that all which was spoken before the children were borne was this that the elder should serve the younger Rom. 9.11 12. and for that other place Rom. 4.5 see his wicked inference because it is said to him that worketh not therefore faith is not required to justifie â—s when as the words are cleer to him that worketh not his faith is counted for righteousnesse but saith he because it is not of works therfore it is not of faith when as the words are expresse that it is of faith and not of works and because the ungodly are said to be justified therefore he would gather hence that they are justified and yet remaine ungodly but if he were not blind he might read his saith and he that beleeveth on him that justifieth the ungodly now although the ungodly here be named as a man may be said to marry a Widow doth she remaine so after marriage so if Christ justifie the ungodly must they needs remaine so after they are ustified no here is faith as soone as ustification but faith the Doctor if these things must be as conditions then Christ justifies the godly and not the ungodly I answ No but the act of justification makes them just and therefore godly but saith Crispe the covenant is nothing else but Gods love to man I answ it is to covenant at all till man close with God by faith yet we grant that God is the Author of all this and therefore all the glory is to be given to him and not to us at all for he both makes us capable and then of his infinite goodnesse takes us into covenant with him but saith the Doctor faith is not a condition because it is a work of ours it is true the works of the law are excluded but faith is a work of grace again faith as a work doth not justifie but as an instrument not for the worthinesse of it as a grace but in regard of the worthinesse of the object for as the hand feedeth not the body as being food it selfe but as it receiveth and ministreth food unto it hereby it is sustained so faith justifieth by receiving and applying Christ to be our righteousnesse and life but the Doctor denies that Christ should justifie by faith because saith he if Christ should doe so then he must have a partner to justifie us I answ it would be counted a folly to say when a poore man puts out his hand to take an almes that the man did not of himselfe give that almes but sayth Crispe he had a partner and because David had a sling and a stone to kill Goliah therefore he had a partner to doe it this is the Doctors free grace that will not admit of faith wrought in us by Christ to receive and apply his righteousnesse unto us this sayth he is to make himselfe a partner with Christ but if a common Whore doe but beleeve that Christ hath done this with such a faith as may stand with her whorish heart then shee is justified because shee did not repent and then beleeve that shee should be justified but still remaining a Whore with a bastardly faith beleeves that shee is justified this is that hereticks devinity and old Lancaster affirmes the same but we receive the promise of the spirit by faith even we beleeve in Jesus Christ that we may be justified by faith Gal. 2.16 being justified by faith we have peace with God through Jesus Christ by whom we have accesse by faith into this grace wherein we stand Rom. 5.1 2. it is of faith that it may be of grace Rom. 3.16 let him take hold of my strength and so make peace with me Isa 27.5 and Christ dwels in our heart by faith Ephes 3.17 by grace ye are saved through faith Eph. 2.8 we are kept by the power of God through faith unto salvation 1 Pet. 1.5 Thus Christ will neither take possession of us to dwell in us nor justifie us nor adopt us nor enter into covenant with us nor save us without faith then what cursed seducers are these that would make faith but an idle spectator to see all those great things that are as they say all done before and without faith thus the devils instruments doe not onely seeke to abolish the law of God but the Gospell also by taking away the conditions of the new covenant so to make it void to their eternall ruine of body and soule for ever The sift head of errours is about a holy conversation he saith that Christ did not only put an end to the curse but also to the life of the law page 237. thus that law that should guide us in al holy obedience to the will of God this saith he Christ hath put an end to the very life of it but must we beleeve this seducer or the Prophet of God which sayth all his commandements are sure they stand fast for ever and ever Psal 111.7 8. thy word is setled for ever in heaven Ps 219.89 the Angels doe his commandements hearkning to the voyc of is word Ps 103.20 then hath Christ put an end to the life of the law which is for Saints and Angels for ever what a hellish tenet is this and saith Crispe a blamelesse walking according to Gods owne law established is a fruit of ignorance and a cause of mans not submitting to the righteousnesse of God pag. 206. what cursed blasphemy is this is not the law holy and the Commandement holy just and good Rom. 7.12 is not the Lord righteous in all his wayes Ps 1â—5 17 when Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse the text sayth then they were both righteous before God Luke 1.6 but were they both righteous before God and yet not submit to the righteousnesse of God the Gospell reveales the righteousnesse of God Rom. 1.17 and doth not the law the same Paul had not knowne sinne but by the law then did the law that shewed sin make him ignorant of righteousnesse and did his obedience to the law make him disobedient to Gods righteousnesse what blasphemy is this to affirme that Gods law should make a man despise Gods righteousnesse againe sayth this Doctor righteousnesse puts a man away from Christ and yet he saith that no sinfulnesse in the world can debarre them from him yet righteousnesse may debarre them from him page 249. upon these things I tarried so long with Mr. Lancaster that he was almost spent and his wife cryed out that her husband was almost spent and so my friend and I left him and were it not for his wife who looked very big about the middle I would have a third battell with him in which I am confident he would yeeld upon quarter for I perceived his munition was almost spent now for his argument that righteousnesse hinders a man from Christ when as no sin in the world can doe it although it be the sinne against the holy Ghost
shifts his hands of it with all the speed he can saying he answered it in the third already when as the meane time it gnawes upon his conscience as a gangreine that is incurable for God and fin are at a deadly enmity Psal 45.7 Iam. 4.4 The fifth deadly wound that this faithfull messenger gave to the Antinonsians Christ is his den is this We are by nature children of wrath Ephes 2.3 This he knows not well how to rid his hands of but saith if we could prove it to be so in Gods account as well as in our owne esteeme and that wee are so exempted from grace untill we beleeve it were something I answer God esteemes them as they are in themselves before conversion setting his own purpose aside to be but as Reprobates Neither was hee moved by any love to them from all eternity to have such a purpose toward them The cause of Gods decrees and purposes was love to himselfe to set forth his own glory This was the ground of all Gods purposes to us for then there was nothing else but himselfe to love Now all reprobates have their descent from the Devill as they are reprobates Ye are of your father the Devill for his workes ye doe John 8.44 And they are called the seed of the Serpent Gen. 3.15 Know you not that to whom ye yeeld your members servants to obey his servants ye are to whom you obey Rom. 6.16 Now before conversion the Elect are servants of sinne as well as the reprobates Ye were the servants of sinne saith the holy Ghost but now ye are become the servants of ryghteousnesse Rom. 6.17 18. A gaine the seed of the woman saith the holy Ghost is none but Christ Hee saith not to seeds as of many but as of one which is Christ Gal. 3.16 So then as all mankind lye in the fal of Adam They are the seed of the Serpent till they are begotten againe by the immortall seed to a lively hope 1 Pet. 13.23 And borne againe of the water and the spirit John 3.5 So then what is said of Reprobates is said of the Elect before conversion For they are of their father the Devill that do his workes going on in a course of sinne These are in the snare of the Devil led captive at his will and yet may be recovered out of lt 2 Tim. 2.26 Such were some of you but ye are washed ye were carried away unto these dumb Idolls 1 Cor. 6.10 11 1.2 2. Ye were without Christ being aliens and strangers from the Covenants of promise and without God in the world Ephes 2.12 And saith the holy Ghost Hee that beleeveth not the sonne shall not see life but the wrath of God abideth on him John 3.36 And the Lord calls them his adversaries and enemies Yet he wl purge away their drosse and take away their tinne and Zisn shal be redeemed with judgement Isa 1.24.25.27 I have wounded thee with the wound of an enemy yet I will restore health unto thee and heale thy wounds saith the Lord Jer. 30.14.17 And the Lord hateth all workers of â—â—iquity and the Lord will ab hor the bloody and deceitfull man Psal 5.5 6. Here is no exception made whether they be elect or reprobate but upon the condition of faith and repentance For saith the holy Ghost There is no difference for all have sinned Rom. 3.22 23. And saith Peter He put no difference between us and them purifying our hearts by faith Acts 15.9 Here comes the difference when the Lord gives faith and by it we receive Christ and his benefits What hast thou thâ—a that thou didst not receive from God so he made thee to differ from another 1 Cor. 5.7 And the holy Ghost saith I will call them my people which were not my people and her beloved which was not beloved Rom 9.25 Thus you see I bring Gods own testimonies because that you shal not say men speak of them from misapprehension Now let God be true and all the Antinomians lyers which would by a subtle evasion overthrow all the Scripture saying When God shall command any duty or forbid any vice or promise any mercy or threaten any judgment for sin all the Scripture must be brought to this Do they apprehend it â—â—piâ— they do not it is not so Suppose the Propher say thou wast angry with me Isa 12.1 This they put off with misapprehension And when Paul saith I was a Persecutor a Blasphemer and injurious this they say was misapprehension when any speake thus of themselves before conversion But what will they say to those words of Christ Saul Saul why persecutest thou me Acts 9.5 And when the Apostle saith We had our conversation in times past in the lusts of the flesh and we were children of wrath by nature even as others This they put off with misapprehension Ephesians 2.3 But how will they put off this You were dead in trespasses and sins and ye were Gentiles in the flesh ye were without Christ and without God in the world vers 1.11 12. Thus you see the wound is incurable it cannot be healed which the faithful messenger gave the roaring lyon in his den Now I shall proceed to see how the Antinomians Christ is able to stand in the presence of the Lords Christ First their errours were laid open to the view of the world in five generall heads And then perceiving them to fly a faithfull messenger was sent after them to their last place of refuge and so he going to their den was set upon and I have given thee a just account of their Combat and now we shall see whether they have been led all this while by the true Christ or not Now this Messenger hath brought him to his tryall Now if the Antinomians Christ be the true Christ then we will follow him But if those whom they scornfully cal Legalists serve the true Christ let all follow him we will compare them together and both with the Word of God Our Christ was promised when Adam had sinned Gen. 3.15 And in that promise by faith all the elect were saved before his comming in the flesh But our Antinomians Christ tells therâ—â— that they were saved before his comming in the flesh for their sincere obedience to the morall law of God This Simpson affirmed before the Committee of Divines in my hearing And that promised seede of the woman they say was nothing concerning redemption but only it was a word spoken to the Serpent as a part of his curse therefore they renounce it This was witnessed by foure of them viz. Mr. Wetton Mr. George Mr. Banes and one more against me and some others Our Christ is the substance of the Covenant of grace Isa 42.6 And all the Elect are saved by him But the Antinomians Christ was the substance of the first Covenant the Covenant of workes witnesse Dr. Crispe in his book page 121. Our Christ comes openly saying I speake openly to the world I
me 1 Cor. 11.24.25 Neither did christ blot out the forth commandement when hee cleared them from the false glosses of the Scribes and Pharisees but rather shewed his Disciples how they ought more strictly to observe and keep them But the Antinomians christ tells them this is legal teaching for the law is void to them and ought not to be observed see counsell to Laodicea Our Lord Christ commands us to grow in grace 2 Pet. 3.18 1 Thes 4.1 But the Antinomians christ saith they are as righteous as he in respect of degrees and therefore cannot grow in grace neither need they to receive the Sacrament for that purpose Our Christ was tempted of the Israelites in the wildernesse 1 Cor. 10.9 Yet he was reconciling the world to himselfe 2 Cor. 5.19 And afterwards when he came in our nature they cryed out crucifie him and murthered the Prince of life Acts 14.15 Yet he prayed for them and his prayeres was heard But the Antinomians christ tells them that they never did offend him but were reconciled to him from all eternity and pronounced them just before they were and so born as righteous as christ without any originall sinne Our Christ came to adopt all his sons that did receive him For as many as received him to them he gave power to become the sons of God to them that believe on his Name John 1.12 For ye are all the children of God by faith in Christ Jesus Gal. 3 26. But the Antinomians Christ tells them that they were adopted from all eternity Our Christ saith search the Scriptures Iohn 5.39 And the noble Bereans are highly commended for searching the Scripture Acts 17.11 But the Antinomians Christ tells them that they neede not the written Word without they are so full of light within and that any thing is Scripture if it be but written and of an equall vallew with it see the tree of Knowledge But they rejecting the Word of the Lord what wisdome is in them Ier. 8.9 Our Christ said If ye beleeved Moses ye would have beleeved me But if yee beleeve not his writings how shall ye beleeve my words Iohn 6.47 48. But the Antinomians Christ Moses are at a perpetuall enmity because Moses requires obedience and they are led by an idle spirit which neither infuseth grace into them nor doe they desire it lest they should be bound to improve or to encrease it Our Christ saith by his Apostle If we or an Angell of heaven should preach any other Gospel then that we have preached unto you let him be accursed Gal. 1.8 9. But the Antinomians Christ by their own confession hath revealed to them a new light that Gods faithfull people never saw before But they that bring it are false Apostles deceitfull workers transforming themselves into the Apostles of Christ and as Ministers of righteousnesse And no marvell for Satan himselfe is transformed into an Angel of light 2 Cor. 11.13 14. But they that say they see by his light their sin remaineth John 9.41 They think of men above that which is written therefore they are puffed up one against another 1 Cor. 4.6 Our Christ is become a surety for us Heb. 7.22 And his righteousnesse is imputed to us and accounted ours But the Antinomians Christ tells them that he hath stripped them of their sins and they have stripped him of his righteousnesse so that they are deified he is degraded of his God-head and now they are made righteousnesse in the abstract See Hony-comb And he is made sin in the abfor them Our Christ by his Apostle bids us to strive together for the faith of the Gospell Phil. 1.27 And saith ye have not yet resisted unto blood striving against firme Heb. 12.2 He said the time would come that he which hath no sword should sell his garment to buy one Luke 22.36 And when the Souldiers came to him to know what they should doe he bad them doe no violence by plundering any man but be content with your wages But he did not bid them leave fighting for the Gospell and Religion Luke 3.14 But the Antinomians Christ will not have them fight for the Gospell nor Religion yet hee will give way to fight for other things which sheweth him to be a carnall Christ framed in their own fancy and he and his Prosâ—lites are all alike who say that they will fight for carnall things but not for the Gospell nor Religion Our Christ is given for a Covenant of the people Isa 49.8 And saith the Lord they shall aske the way to Zion with their face thitherward saying come let us joyn our selves to the Lord in a perpetuall Covenant that shall never be forgotten Jer. 50.5 But the Antinomians Christ will cause them to despise all bonds and covenants to the Lord and to his Christ saying let us breake their bonds asunder cast away their cords from us Psal 2.3 Yea they abhor the very seales of that covenant already made with the Lords Christ lest by them they should grow in grace which is very hatefull to the Antinomians Christ These be those truce-breakers having aforme of godlinesse but deny the power of it from such turn away 2 Tim. 3.3.5 Our Christ is that good shepheard which gave his life for his sheep Ioh. 10.11 He saith I pray not for the world but for those that thou hast given me for they are thine John 17.9 But the Antinomians Christ tells them that he dyed for the whole world Therefore saith Dr. Crispe we may collect the universality of redemption of all and every particular person in the world see his book p. 296. Our Christ tells his followers afore-hand what it wil cost them to be a Christian saying he most sell all and give it to the poore Lu. 18.22 and denie himselfe Luke 9.23 And hate father and mother wife and children brethren and sisters and his own life also else he cannot be my Disciple Luke 14.26 But the Antinomians Christ tells them of â—at pastures and fulnesse of pleasures see Crispe p. 31. Our Christ was angry at the buyers sellers in the Temple whipped them out of it Math 21.12.13 But the Antinomians Christ tells them that afflictions for sin are the smiles of God his choycest imbraces and strokes are the greatest manifesting of Gods love to them p 43. Our Christ saith God spared not his only son but gave him up for us all Rom. 8.32 But the Antinomians Christ tells them that his Father broke out furiously against him and he was satisfied to see his son tormented Yea it did his soule good to behold it see blaspheming Crispe page 46 47. Our Christ requires of us thirsting comming buying eating hearkning seeking calling upon God Isa 55.1 2. But the Antinomians Christ requires nothing bâ—â— to take the offer of him in a carnall manner to keepe them from punishments Our Christ bids us to aske seek and knock Mat. 7. And to strive to enter into the straight gate
But the Antinomians Christ like Iudas saith what needs all this wast for he brings justification loving kindnesse and salvation and laies it at our doors and yet we will be doing and running 100. miles about in vaine see Crispe page 63. Our Christ only admits of such guests as have on their wedding garment Mat. 22.11.12 But the Antinomians Christ puts back those that have some holinesse and admits of whores and drunkards remaining such page 66 67. Our Christ approves and requires selfe-denyall fasting and prayer and all other graces But the Antinomians Christ tells them that these are but the devices of the world see Crispe page 68. Our Christ came to seeke and to save that which was lost Luke 19.10 But the Antinomians Christ comes to save those that were never lost but justified and beloved from all eternity Our Christ was offended with Peter for sin after conversion and said Get thee behind me Sathan for thou art an offence unto me for thou savourest not the things that be of God but the things that be of men Mat. 16.23 But the Antinomians Christ cannot be offended with them for sin Crispe p. 303. Our Christ at his first visible comming bare the sins of many And for them that look for him he shal appear the second time without sin unto salvation Heb. 9.28 But the Antinomians Christ is expected to come to them once more to reign as an Emperour upon earth 1000. yeares before the day of judgment Our Christ when he ascended up on high he gave gifts unto men Ephes 4.8 Of his fulnesse wee receive grace for grace John 1.16 But the Antinomians Christ gives no grace but only comes personally into the soule stil they remain dead stones and empty trunkes see three of knowledge Our Christ greatly desires out beauty being all glorious within and our garments of wrought gold Psal 45.11 13. He saith our voyce is sweete and our countenance is comely and is ravisht with one chaine of our neck and saith our love is better then wine and our garments smel as Lebanon Cant. 2.14 4.9 10 11. But the Antinomians Christ neither bestowes grace where it is wanting nor delights in it where it is Our Christ calls upon us to purge and cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7.1 But the Antinomians Christ perswades them from it tells them that he wil do that himself Our Christ is King of righteousnesse aswel as King of peace Heb. 7.2 He gives rest to them that are heavy laden Math. 11.28 But he gives no peace to the wicked Isa 57.21 But the Antinomians Christ brings peace to none but to the wicked in their corruption unconverted before faith and calling Our Christ by his Apostle saith work out your own salvation with fear trembling Phil. 1.12 And he saith godly sorrow worketh repentance to salvation 2 cor 7.10 And the end of our faith is the salvation of our soules 1 Pet. 1.9 But the Antinomians Christ tells them that workes of sanctification and holy walking is not the way to salvation see Crispe page 69.20 Our Christ saith he loved his own that were in the world and so he loved them unto the end Ioh. 13.1 He wil never leave them nor forsake them Heb. 13.5 6. But the Antinomians Christ tells them that any sad jealousie concerning their present or future estate puts them quite out of Christ Dr. Crisp p. 29. Our Christ will chide rebuke and threaten where he sees cause as wel as comfort Rev. 2 3. chap. But the Antinomians Christ is all for musicke and flaggons of wine page 80.31 Our Christ saith the gate of heaven is straight and the way narrow and few there be that find it Math. 7. Therefore he bids us strive For many shall seeke to enter shal not be able Lu. 13.24 And he said how hardly shall a â—ich man enter into the Kingdome of heeven Mar. 10.23 The righteous shall scarcely be saved 1 Pet. 4.18 We must through much tribulation enter into the Kingdome of God Acts 14.22 But the Antinomians Christ tells them that the way to heaven is the most easie to bit of any in the world and without any hardnesse they may make any progresse in it Crisp p. 83.18 Our Christ saith by his Apostle that we are blessedd in the deed or in the way of doing Iam. 1.25 But the Antinomians Christ tells them that they provoke God that seek for any blessing in the duties of holy walking Crisp p. 113.4 Our Christ saith by his Apostle give all diligence to make your calling and election sure 2 Pet. 1.10 Bu the Antinomians Christ saith if they take him upon his general tender it is as good security as any in the world yea it is as good security as God can make them see Crisp p. 163. Our Christ cals the weary and heavy laden sinners Mat. 11.28 And excludes those that say Lord Lord and will not do his will Mat. 7.21 And casts out him that came without his wedding garment Mat. 12. But the Antinomians Christ sends out his generall pardon for all theeves and whores without exception see Crisp p. 162. And if they wil but carnally take him they may be theeves still Our Christ saith by his Apostle that in every Nation he that feareth God and worketh righteousnesse is accepted of him Acts 10.34 But the Antinomians Christ tells them that righteousnesse is that which puts a man a way from Christ but sinfulnesse cannot see Dr. Crisp p. 149. Our Christ when he comes into the soule changeth the will to imbrace him 〈◊〉 to receive him gladly But the Antinomians Christ comes into the soule violently against the will to justifie him As a Physician when he brings physick to his Patient who shuts his teeth and will not receive it then he forceth his mouth open and poures it downe his throate see Crispe p. 151.15 Our Christ requires faith and repentance as conditions of the covenant Mar. 5.36 Acts 8.38.16.31 Although these graces are his gifts see Ephes 2.8 Acts 5.31 But the Antinomians Christ tells them of a covenant without any conditions on their side see Dr. Crispe p. 184. Our Christ loves righteousnesse and hates wickednesse Ps 45.7 Isa 7.14.14 But the Antinomians Christ is kept off by righteousnesse but not by sin see Crisp p. 249. He only hates righteousnesse but he doth not hate sin witnesse Mr. Wetton Mr. George Mr. Baines and one more affirmed against me and others on these grounds First sin is nothing then how can God hate nothing Secondly sin cannot hurt of it selfe then why should God hate it Thirdly sin had its first being in God then why should God hate iâ— Fourthly God created Adam a sinner which appears by his fall and he saith I create evill then why should he hate it Fiftly God is the author of all things motions therefore of sin why should God hate it Sixtly God
and cleanse it with the washing of water by the word Eph. 5.25.26 and the church is his body chap. 1.22 23. for as the body is one and hath many members so also is christ 1 cor 12.12 But how doe you know your selfe to be a living member of christ A. As all our members are acted and moved by the soule or spirit that is in us so are alll the members of christ by his spirit for by one spirit we are all baptized into one body whether we be Iewes or Gentiles bond or free and have been all made to drink into one spirit 1 cor 12.13 and our body dyes when the soule is gone but sayth Paul ye are not in the flesh but in the spirit if so be that the spirit of God dwel in you now if any man have not the spirit of christ he is none of his rom 8.9 and so if on of our members suffer all the members suffer with it or if one member be honoured all the members rejoyce with it if we doe so then we are the body of Christ and members in particular 1 cor 12.26 27. hereby we perceive the love of God because he layd downe his life for us and we ought to lay downe our lives for the brethren 1 Joh. 3.16 VVhat are the conditions between God and his reople in the new covenant being the covenant of grace A. God will say it is my people and they shall say the Lord is my God Zech. 13.9 that is God makes many gracious promises unto us and we by faith shall receive and apply them to our selves yea that faith on our part whereby the covenant is made to us it also is within the promise made on Gods part they shall say the Lord is my God the covenant it selfe is a promise I will make an everlasting covenant with them and the conditions on our part are all within that promise I will put my feare in their hearts that they shall not depart from me besides all other promises on Gods part that are included in that covenant for sayth the Lord I will bring upon them all the good that I have promised them Ier. 31.40 41. 42. Heb. 8. But is not the righteousnesse of christ imputed to us for our justification before â—hat we have faith A. No for our persons must be united to Christ by faith as Thomas beleeving sayd my Lord and my God Iohn 20.27 28. so we come to have a true right and title to the righteousnesse of Christ for as we were all in the loynes of Adam by nature when God made that covenant of works with him and all his Posterity so none hath right to the righteousnesse of the second Adam till he be cut off from the old Adam and by faith grafted into Iesus Christ and so we come to partake of the root and fatnesse of the true Olive tree rom 11.17.17.24 How is Jesus christ tendred in the Ghspell A. The Angell sayd unto them feare not for behold I bring you good tydengs of great joy which shall be to all people for unto you is borne this day in the city of David a Saviour which is Christ the Lord Luk. 2.10.11 sayth the Lord I will give thee for a covenant of the people to establish the earth to cause to inherit the desolate heritages that thou mayest say to the prisoners goe forth Isa 49.8 9. What is requâ—red of them to whom he is thus tendered A. Onely beleeve Mar. 5.36 beleeve in the Lord Jesus Christ and thou shalt be saved Acts 16.31 Whosoever beleeveth on him shall not perish but have everlasting life John 3.16 What is that faith that gives us right to Christ and a true title to all his merits in the worke of our redemption A. It is a saving faith and not a historicall faith such as the Apostle James speakes of Jam. 2.19 and it is a living faith and not a dead faith Jam. 2.17 I live by faith in the Sonne of God who gave himselfe for me Gal. 2.20 and it is called a justifying faith not for the worthinesse of it as being an excellent grace of God but as an instrument applying Christs righteousnesse for our justification How came we by this faith and how is it wrought in us A. Faith is the gift of God Eph. 2.8 and it is wrought in us by his spirit thou hast wrought all our workes in us Isa 26.12 Phil. 2.13 the instrumentall meanes that the spirit of God for the most part useth is the Preaching of the Word so then Faith cometh by hearing the word preached Rom. 10.14.17 What call you the Word of God A. The two Testaments the first is from the beginning of Genesis to the end of he prophesie of Malachy this is called the old Testament and from the first of Matthew to the last of the Revelation is called the new Testament How doe you prove these two Testaments to be the Word of God A. First because of the true relating of things to come and the accomplishment of them at the time appointed which none could doe but he that knowes all things both past and to come Secondly they lay open the particular and secret thoughts and lusts of the heart which sheweth that they are the words of him in whose sight all things are naked and open Heb. 4.12.13 Thirdly they command all duties of piety equity and sobriety and forbiddeth all vice in such a sort that all the writings of men though layd together could not dâ—e Fourthly they discover a state of damnation to man and conclude him in it and they reveale a sure way of salvation which never could enter into mans heart but as it was revealed by the spirit of God which found and ordained that way Fiftly it is a word of power to the pulling down of strong holds and casting downe imaginations and every high thing that exalts it self and every thought to the obedience of Christ 2 cor 10.4 5. Sixtly the universall consent and agreement it hath though pend by divers and at sundry time which argueth that holy men spake as they were moved by the holy Ghost 2 Pet. 2.21 What part of this word of God is the most concerned in the covenant of grace A. In the promises of the Gospell and fulfilled in the person of Christ both in his active and passive obedience as I sayd before and working faith and all other graces in his people But are christians that ore entred into this new covenant contained in the Gospell are they I say freed from the old covenant contained in the law A. They are freed from the curse and penalty of the law and from the legall fulfilling of it to that end which Adam was bound to doe it in the time of innocency for although the ten Commandements published at Mount Sinaâ— were the same for substance that was in Adams heart before the fall yet the manner of Adams obedience and theirs differ much thus Adam was then bound
to a covenant of workes but they stand as a people redeemed not onely from Pharaoâ—â—s bondage but from the bondage of sin and satan Gods wrath and damnation figured out by that from Aegypt in the preface againe Adam was to stand by his perfect obedience to it or to fall if he failed in the least title but the law at Mount Sinai was a rule to square their obedience by but the penalty is taken off as I sayd before and they and we are bound to doe our utmost endeavour to obey it although we can never legally fulfill it but evangellically as we are in Christ to testifie our thankfulnesse and obedience to our Redeemer 1 cor 6.19 20. What are the maine differences between the covenant of workes and the covenant of grace A. The first covenant was of mans workes the second of Gods grace againe the first was made to Adam and in him to all his posterity the second was made with Christ and so in him for all the elect called the seed of the woman but not with the seed of the serpent Gen. 3.15 againe the first stood upon mans righteousnesse the second upon the righteousnesse of Christ made ours by imputation againe the first was soon broken standing upon the mutability of mans will but the second stands upon a sure foundation being Gods unchangeable will and so never can be broken for sayth the Lord I will establish with thee an everlasting covenant Ezek. 16.60 againe the first was a covenant of justice without mercy the second was a covenant of mercy yet in Christ justice and mercy met together Psal 85.10.89.28 againe the first man is of the earth earthly the second man is of the Lord from heaven and as the earthly so were all they in that covenant and as the heavenly such are they also that are heavenly and as we have borne the image of the earthly we shall also beare the image of the heavenly 1 cor 15.47 48.49 What be the offices of Christ to make him an alsufficient saviour A. First he was a Priest as he was both God and man and he sacrificed his body Mat. 20 28. and his soule was made an offering for sinne Isa 53.10 upon the altar of his Godhead Heb. 13.16 so christ was once offered to beare the sinnes of many Heb. 9.28 also by his integrity or purity of his humane nature and his obedience in performing all that the law requires as I shewed before thus Christ hath satisfied for our sinnes and he makes intercession for us How doth Christ make intercession foâ— us A. He appeares continually before his Father in heaven rom 8.34 Heb. 7.25 making their prayers acceptable to God by Iesus christ 1 Pet. 2.5 Eph. 5.2 by applying the merits of his owne perfect satisfaction to them rev 9.3.4 What other office hath Christ A. He is a Prophet to reveale unto his church the way and meanes of salvation it is written in the Prophets and they shall be all taught of God every man therefore he that hath heard and hath learned of the Father commeth to me Iohn 6.45 he teacheth continually by the ministery of word and by the inward teaching of his holy spirit Iohn 14.26.16.13 What other office hath Christ A. He is a King that he may bountifully bestow on us all the meanes of salvation he overcame the divell and hell and the grave and death as aconqueror see Acts 2.24.32.10.14 1 cor 15.55.57 all power in heaven and in earth is given to me goe ye therefore and teach all nations Mat. 28.18 19. on this rocke will I build my church and the gates of hell shall not prevaile against it Mat. 16.18 thus he is both a King to furnish and to defend his church You told me that faith was wrought in the soule by the fririt of God by the preaching of the Word now the question is how the Lord prepares the soule to receive that excellent grace of faith A. The Lord sayth I will give them one heart and I will put my spirit within you but the manner how this is wrought is this I will take the stony heart out of their flesh and then I will give them an heart of flesh then they shall walke in my statutes and keepe mine ordinances and doe them Ezek. 11.19 20. here you see the first worke is to take the stone out of the heart which in reason should be as painfull as to take the stone our of the bladder this is done by that sharp knife of the morall law when it bruiseth and humbleth us and worketh in us a sight of our sinne for by the law is the knowledge of sinne I had not knowne sinne but by the law for I had not knowne lust except the law had sayd thou shalt not lust rom 3 20.7 7. What is sorrow for sinne A. It is when a mans conscience is touched with a lively feeling of Gods displeasure for any sinne they were â—oricked in their hearts and sayd what shall we doe Acts 2.37 with an utter dispairing of salvation in regard of any thing in our selves O wretched man that I am who shall deliver me from this body of death rom 7.24 and so acknowledge our deserved shame should be eternally czra 9.6 How doth God worke this sorrow in us A. By the terrible curse of the law thus he which breakes but one of the commandements of God though it be but once in all his life time and that onely but in thovght is subject too and in danger of eternall damnation for it Gal. 3.10 Jam. 2.10 When the heart is thus prepared how doth God ingrafâ— faith in it A. By casting into it inward motions which are the seeds of faith first when the heart is humbled under the burden of sin then to acknowledg to feel that we stand in need of christ this is the seed of faith for we see that we have spent our money for that which is not bread and our labour for that which satisfieth not Isa 55.2 secondly a hungry desire and a longing to be made partaker of christ his merits these also are the seeds of faith for such are blessed and promised to be filled Mat. 5.4 rev 21.6 thirdly using the meanes when we see the need of christ and have a longing desire after him flying from the sentence of the law pricking the conscience to the throne of grace such shall obtaine mercy and find grace to help in time of need Heb. 4.16 How is this done A. First as the Prodigall did to think our sinnes pardonable and to say Father I have sinned against heaven and before thee and am no more worthy to be called thy sonne make me as one of thy hâ—red servants Luk. 15.18 19. then with loud cryes for Gods savour in christ in pardoning sinnes with a fervent perseverance herein till the desire of our heart be granted as the woman of Canaan did Mat. 15.22 23. What followes after this A. Then God according to
command 〈◊〉 Mat. 28.19 In the name of the Father Son and holy Ghost that being in the covenant and ingrafted into christ they may have perpetuall fellowship with him he that beleeveth and is baptized shall be saved Marke 16.16 Acts 2.38 May we baptize in no other name nor leave out any of the three persons in Trinity A. No christ is not divided nor Paul crucified for you neither were you baptized in the name of Paul I thanke God I baptized none of you but Crispus and Gaius least any should say that I did baptize in my own name 1 cor 13.14 15. Who are those within the covenant that are to be baptized A. They are of two forts first such as are growne in yeers and joyne themselves to the visible church testifying their faith and repentance and hold the foundation of Religion taught in the same church they are to be baptized in the Eunuch sayd to Phillip I beleeve that Christ is the sonne of God and so they went both into the water and he baptized him Acts 8.38 they were baptized of Iohn in Iordan confessing their sinnes Mat. 3.6 repent and be baptized everyone of you acts 2.38 if a stranger dwell with thee and will observe the Passover of the Lord let him circumcise all his males and then let him come and observe it and he shall be as one borne in the land for no uncircumcised person shall eat thereof Exod. 12.48 Who else are in in the covenant and ought to be baptized A. Infants born of christian parents the unbeleeving husband is sanctefied by the wife and the unbeleeving wife is sanctified by the husband else were your children uncleanâ— but now they are holy 1 cor 7.14 if the first fruits be holy so is the whole lumpe if the root be holy so are the branches rom 11.16 I will establish my covenant with thee and with thy seed after thee for an everlasting covenant to be thy God and the God of thy seed after thee Gen. 17.7 How are children of christian parents in the covenant A. Not as they are the sinfull off-spring of the first Adam for so they beget them in their owne likenesse nor secondly as they are by grace the sonnes of God for they are not made the sonnes of God by naturall generation but by adoption yet they may beleeve for themselves and others according to the covenant of grace Gen. 17.7 as Adam did sinne both for himselfe and others and as parents in bargaines doe covenant both for themselves and their heires after them thus the parents being the first fruits sanctifies the whole lump of their posterity rom 11.16 What is it to be baptized In the name of the father sonne and holy Ghost A. It is to be made one of Gods family which is his church and to be made partaker of the priviledges thereof as Jacob sayd the Angel which hath delivered me from all evil blesse the lads and let my name be named upon them and the name of my fathers Gen. 48.16 in that day shall seven women take hold of one man saying we will eat our owne bread and weare our owne garments onely let us be called by thy name to take away our reproach Isa 4.1 What doe we learne from hence A. We learne that in this washing of baptisme is sealed a solemne contract and covenant between God and the baptized first of God the father who vouchsafeth to receive him into favour and of God the sonne to redeem him and of God the holy Ghost to purifie and regenerate him What doth the baptized bind themselves unto A. He promiseth to acknowledge invocate and worship none other God but the true Iehovah which is the father sonne and holy Ghost VVhat is the visible or externall matter of baptisme A. It is water for the Minister may not baptize with any other liquor but only with naturall water according to those examples we have in Scripture of the primitive church What is the externall forme of baptisme A. It is the ministers washing the baptized according to the prescrpt of God Suppose it was the ancient custome to dip or dive all the body of the baptized in the water must their example of necessity be followed A. No for the word baptize signifies sprinkling as well as dipping or diving and sayth the Lord I will sprinkle cleane water upon you Ezek. 36.25 againe by reason of some cold countries and the weaknesse of young Infants necessity and charity may dispence with ceremonies and mittigate the sharpnesse of them What resemblance is there between the element of water and the thing signified thereby A. As water washeth away the filth of the body so the blood of Christ Iesus cleanseth us from all sinne 1 John 1.7 What doth the acâ—â—â— of the Minister waâ—â—ing the body of the baptized signifie A. This sealeâ— and I confirmeth a double action of God first the ingrafting or incorporating the baptized into Christ as many as are baptized into Christ 〈…〉 Christ Gal. 3.27 by one spirit we are all baptized into one body 〈…〉 secondly it sealeth to us our regeneration not he the worker 〈…〉 which we have done but according to his mercy he saved us by the 〈◊〉 king of regeneration and renewing of the holy Ghost â—â—tus 3.5 What doth 〈…〉 water or sprinkling it upon the baptized signifie A. It doth raâ—â—â— the shedding of the blood of Christ for the remission of all our sinne and the imputation of his righteousnesse arise and be baptiâ—â—d and waâ—â— away thy sinnes calling upon the name of the Lord Acts 22.16 and it signifies mortification of sinne by the power and death of Christ know ye not that all they which have been 〈◊〉 into Christ have been baptized into his death the 〈…〉 crucified with him that the body of sinne might be destroyed rom 〈…〉 What doth the 〈◊〉 â—ancâ— in or under the water signifie unto us A. It signifies the buriall of sinne or a continuall encreaâ—â— of mortification both by the power of Christ's death and buriall we are buried with him by baptisme in oâ—â—is death rom â— 4 What doth the comming out of the water signifie unto us A. It concernes our spirituall vivification to newnesse of life in all holinesse and righteousnesse by the power of Christs resurrection for like as Christ was raised up from the dead by the glory of the father so we all should walke in newnesse of life for if we be grafted together in the likenesse of his death we shall be also in the 〈…〉 of his resurrection rom 6.4 5. What doth the action of the party baptized signifie when he offers himselfe before the Mâ—â—â—ter and the congregation to be baptized A. It signifies that he doth consecrate himselfe the Lord and that he utterly renounceth the flesh the world and the devill the like figure which now saveth us even baptisme not the putting away the filth of the flesh but the answer of a good conscience towards God 1
Pet. 3.21 Suppose any question the lawfulnesse of his baptisme may he be re-baptized A. No for as in naturall generation a man is but once borne so he can be but once new borne therefore if a man be baptized be a Minister that is an heretick not yet degraded from his calling and if he observe the forme of administration In the name of the father sonne and holy Ghost it is a reall baptisme How may a man profitably use his baptisme all his life long A. First when any sinfull lust shall arise in thy soule then begin to meditate of that solemne Vow which thou did dest make to God in thy baptisme Secondly if through infirmity thou fall into any sinne still have recourse to thy baptisme for thy encouragement and comfort for although baptisme be but once administred yet that once testifieth that all thy sinnes past present and to come are washed away 1 Pet. 3.20 Eph. 5.25 26 27. it is called the sacrament of repentance Marke 1.4 lastly to make a profitable use of thy baptisme then thou must not rest till thou have a feeling of that renewing power fignified in baptisme namely the power of Christ's death mortifying thy sinne and the vertue of his resurrection renewing thy spirit soule and body in all holy obedience How is it that many feele not the fruit of their baptisme A. The fault is not in God but in themselves in that they doe not keepe the condition of the covenant to receive Christ by saith and to repent of their sinnes When shall a man see the effect of his baptisme A. When he receives Christ by faith though it be many yeers after then he shall feel the power of God to regenerate him and to work all those things which he offered him in baptisme What is done in the Lords supper A. The former covenant solemnly ratified in baptisme is renewed in the Lords supper between the Lord and the receiver What doe the elements of bread and wine signifie unto us A. They are signes and seales of the body and blood of Christ What doth the actions of the Minister about the same elements signifie unto the receiver A. They signifie unto the receiver foâ—re actions of God himselfe First his taking the bread and wine into his hands doth seale unto us the action of God the father who from all eternity did separate and elect his sonne to performe the duty of a mediatour between God and man mine elect in whom my soule delighteth Isa 42.1 him hath God the Father sealed Iohn 6.27 What doth the Ministers blessing of the elements with the recitall of the promises signifie and seale unto the receiver A. The blessing of them signifies that those elements are now taken from a common to a holy use and the recitall of the promises seales unto us that action of God by which in the fulnesse of time he sent Christ to performe the office of mediatour unto which he was fore-ordained What doth the breaking of bread and powring out of the wine signifie to the receivers A. This sealeth the action of God offering Chiist unto all but â—iving him onely to the faithfull for the encrease of their faith and repentance What doth the receivers action in taking the bread and wine in his hand signifie A. This sealeth a spirituall action namely his apprehending of christ by the hand of faith as many as received him to them he gave power to become the sonnes of God even to them that beleeve on his name Ioh. 1.12 What doth his eating of the bread and drinking of the wine signifie A. This sealeth his application of Chirst by the same faith by a feeling of his true union and communion to encrease daily by faith as our bodies are strengthned by the bread and wine the cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ 1 Cor. 11.16 Is not the bread in the sacrament after consecration turned into the body of Christ A. No first because this sacramentall bread was eaten before the death of Christ therefore unpossible to be a corporall eating of his flesh secondly the bread is broken and distributed after consecration but the whole body of Christ is received by every single communicant thirdly the bread is the communion of Christ therefore not his very body fourthly the body of Christ was made of the substance of the Virgin Mary therefore not of bakers bread fiftly this bread is subject to mold that is left after consecration this shewes that it is will reall bread sixtly if the signe be turned into the substance then what signe remaines this would overthrow the sacramentall union between the signe and the thing signified But is not christs body corporally present in the sacament A. No this doe in remembrance of me 1 cor 24.25 secondly the heavens must receive him till the restitution of all things act 3.2 Thirdly the body of Christ can be but in one place he is not here come sâ—ee the place where the Lord lay mat 28.6 When are we fitly prepared to receive the Lords supper A. First if we bring a right knowledge of mans fall and a promised restoration into the covenant by Christ he is the mediatour of a better covenant which is established upon better promises Heb. 8.6 so often as yee shall eat this bread and drinke of this cup yee shew the Lords death till he come and we must by our knowledge discerne the Lords body 1 cor 11.26 29. Secondly we must have a true faith in Christ for we receive so much as we beleeve that we receive for unto us was the Gospell preached as well as to them but the word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Thirdly we must have true repentance for all our sinnes both originall and actuall being the state wherein we lay in the breach of the first covenant Fourthly we must bring renewed faith and repentance to testifie our thankfulnesse to God for his great goodnesse to receive us into a new covenant not of works but of grace wherein he promises to be mercifull to our righteousnesse and to remember our iniquities no more Heb. 12.13 and to testifie our love both to God and his people he so loved us that he gave his onely begotten sonne for us Ioh. 3.16 and Christ gave his life a ransome for us mat 20.28 therefore we should love him that first loued us 1 Ioh. 4.19 also our love must be to his people if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift before the Altar and goe first and be reconciled to thy brother and then come and offer thy gift mat 5.23 25. But what if I in part find these things in me when withall I find my heart exceeding rebellious and very corrupt A.