his mercifull promise lets the poore sinner feele the assurance of his love wherewith he loveth him in christ see Mat. 7.7 Isa 65.24 Job 33.26 this assurance is a lively evidence of faith Are there divers degrees and measures of faith A. Yes the least measure of faith that any man can have is this when a man of an humbled spirit by reason of the littlenesse of his faith doth not yet feele the assurance of the forgivenesse of his sinnes and yet he is perswaded that they are pardonable and therefore he desireth they should be pardoned and with his heart prayeth to God for pardon and though he see no light yet he will stay upon his God Isa 50.19 this may be called smoaking flax or a bruised reed Isa 42.4 or the graine of mustard-seed Mat. 17.20 How doe you know that such a man hath faith A. These desires and prayers are testimonies of the spirit rom 8.23.26 gal 4.6 whose propesty it is to stirre up longings after heavenly things with sighes and groanes for Gods favour and mercy in christ now where the spirit of God is there is christ dwelling Eph. 3.17 and where christ dwelleth there is true faith how weak soever it be Eph. 3.17 What is the greatest measure of fâ—â—iâ—h A. When a mans faith encreaseth daily and at length he is fully perswaded of Gods love to himself in particular and that his owne sinnes are fully pardoned and forgiven for the merits of christ I am perswaded that nothing is able to seperate us from the love of God that is in Christ Jesus our Lord rom 8.33 â—9 this 〈…〉 veâ—y evidence of a strong faith Hath a christian this full assurance of faith at the first A. Noâ— the righteousnesse of God is revealed from faith to faith rom 1.17 and they must pray the Lord to encrease their faith Luke 17.5 and they must with all diligence adde to their faith vertue 2 Pet. 1.5 and fight the good sight of faith 2 Tim. 4.7 but they a estroâ—g who are of fullage and by reason of use have their sâ—nses exercised to discerne both good and evill Heb. 5.14 such are not weake in faith they will not stagger at the promise of God through unbeliefe but being streng in faith they will give glory to God being fully perswaded that what God â—â—oneised he was able also to performe rom 4.19.20 21. Is this justifying faith commanded in the law A. No not by the law of works but by the law of faith rom 3.27 the law doth not reveale it and thâ—â—fore it doth not command it but the law is so far from revealing justifying saith that it never knew it and Adam had the morall law written in his heart and yet he had no justifying faith which apprehendeth Christ as a Saviour and Redeemer this saith Adaem knew not by the law of works till the law of faith came in the promised seed Gen. 3.15 What benefits come by this faith in Christ A. Hereby we are both justified and sanctified being justified by faith rom 5.1 and sanctified by faith in me Acts 26.18 purifying their hearts by faith Acts 15.9 then our persons are accepted with God Gen. 4.4 What is it to be justified before God A. It comprehendeth two things first to be cleered from the guiltinesse and punishment of sinne who shall lay any thing to the charge of Gods elect it is God that justifieth rom 8.33 there is no condemnat on to them which are in Christ Jesus who is he that condemneth it is Christ that dyed ye rather that he is risen againe rom 8.1.34 secondly we are accepted as perfectly righteous before God by him all that beleeve are iustified from all things from which they could not be justified by the law of Moses Acts 13.39 What other benefits comes along with iustifying faith A. Then all our prayers and and services are acceptable with the Lord Gen. 4.4 Prov. 15.8 Rom. 5.2 and it makes us to escape all the dangers threatned against the wicked at the day of judgement Luke 21.36 and it makes us worthy of the Kingdome of God Luke 20.35 2 Thes 1.5 Yea Christ is yours and all is yours both things tresent and things to come 1 Cor. 3.21 22. How may a man know that he is justified before God A. He need not to search the secret counsell of Gods decrees nor seeke for revelations or an Angell from heaven to tell him but this is the way for any that would truly find it we must search to see whither we in heart and life be sanctified and if we find this we may safely conclude our selves to be justified What is sanctification A. It is a renewed holinesse which fits and prepares the creature for the Lords use goe yee out of the middest of her be ye â—eane that beare the vessels of the Lord Isa 52.11 for he will be sanctified in all that come nigh him Levit. 10.3 if any man purge himselfe he shall be a â—essell unto honour sanctified and meet for the Masters use and prepared unto every good worke 2 Tim. 2.21 But may not a man have faith and be justified without sanctification A. No for faith as an instrument both justifies and sanctifies for as it receives and applies Christ and his merits to us in particular so it justifies and as it workes by love and acts all other graces in their lively motion so it sanctifies But Infants may be justified are they also sanctified A. Yes before I formed thee in the belley I knew thee here is Gods decree but as yet not brought forth Zeth 2.2 the man is not formed therefore as yet neither justified nor sanctified but sayth the Lord before thou camest out of the wombe I sanctified thee Ier. 1.5 many shall rejoyce at the birth of John because he shall be silled with the holy Ghost enen from his mothers wombe Luke 1.14 15. Proceed What be the parts of sanctification A. Two mortification and vivification mortification is that power whereby sin is abated and crucified in the faithfull how shall we that are dead to sin lâ—ve any longer therein rom 6.2 they which are Christs have crucified the flesh with the affections and lusts Gal. 5.24 By what meanes is mortification wrought in us A. By the death and buriall of Christ we are buried with him by baptisme into his death rom 6.4 our old man is crucified with him that the body of sin might be destroyed â—o 6.6 What is the other part of sanctification A. It is vivisication whereby inherent holinesse is begun and increased in us we receive the first fruits of the spirits be renewed in the spirit of your mind and put on the new man which after God is created in righteousnesse and true holinesse Eph. 4.23 24. you hath he quickned that were dead in trespasses and sinnes I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by
graces then saith he our riches money and cloathes and victuals are graces also I might here shew that these are cemporall and not spirituall and againe some that are spirituall are common and some are speciall your heavenly Father will give his spirit to them that aske him Luke 11.13 this is not to be understood the third person but his gifts or good things Mat. 7 11. desire spirituall gifts 1 Cor. 14.1 abound in this grace also after he hath named other graces as faith utterance knowledge and love 2 cor 8.7 stirre up the gift of God that is in thee 2 Tim. 1.6 and to say that repentance and faith are the same thing cannot be for repentance conâ—sts much of godly sorrow beway ling the breach of the first Cevenant and our misery that came upon it but faith is fixed upon the second Adam fulfilling the second Covenant for us beleeving and applying the happinesse that came upon it but more of this anon for the present it may suffice that here you see qualifications before that Christ doe actually possesse the soule But he replies saying that it is a sordid and a grosse conceit in the hearts of some persons to thinke that there cannot be humiliation for sinne except perions be brought to diâ—paire page 3â—4 I ans a man cannot he humbled for those sins in himselfe unlesse he dupaire of all hope in himselfe thou sardest not there is no hope thou hasi found the life of thâ—ne hand therefore thou wast not grâ—eâ—ed Isa 57.10 he that doth not deny himselfe and forsake all and follow Christ is unworthy of him he cannot be his Disciple Luke 14 26.27 but saith he although a man be ntâ—erly undone before Christ come into the soule yet saith he the man is not sensible of it till Christ be actually given and come into the soule to work that sensiblenesse pag. 201. I ans the worst of men have been sensible of their undone condition altrough Christ never came graciously into their soules witnesse Cain Pharath Saul and Iudas all these by the law saw their undone condition for by the law is the knowledge of sin Rom. 3 20. but he replyes that a though the law be a light like the Sun yet it gives no eyes to see I ans that it did give those reprobates a sight of their undone condition and as an Instrument in the hand of Christ it may give a greater light so the law may convert the soul make wise the simple rejoyce the heart and enlighten the eves Psal 19. but howsoever the law may shew a wicked man his sinfull condition because some remainders of it are left still in nature The Gentiles by nature doe the things contained in the law which sheâ—es the work of the law that is written in their hearts Rom. 2.14 15. this may suffice to shew that a man may be sensible of his owne undone condition before that Christ comes graciously into the soule but further when Christ comes into the soule he comforts those that mourne he gives joy for mourning and the garment of praise for the spirit of heavinesse Isa 61.2 3. then sure they doe not mourne before they are sensible wherefore all this shewes that Christ works some qualification before he come to possesse the soule saith Christ to Paul I send thee to open their eyes and to turne them from darknesse to light from the power of Satan to God marke that they may receive forgivenesse of sinnes and inheritance among all them that are sanctified by faith in me Acts 26.18 here you see that forgivenesse of sins which is a great part of justification is not the first work in the soule but much preparation of common grace which goes before but â—peciall grace is the entrance of Christ as I said before which brings me to the third head of errours which are abont justification He saith that Christ enters actually and justifies a person before any gracious qualification be wrought in them page 155. he saith they are justified while they are ungodly page 136. I ans this is horrible blasphemy for it makes God an unrighteous Judge to pronounee a sinner just before that he is just either by inherent righteousnesse or by that imputed righteousnesse of Christ whereby alone he may be just but saith Crispe faith is a work and the Apostle saith to him that worketh not but beleeveth on him that justifieth the ungodly Rom. 4.5 it seems he takes this for a carnall beleeving such as may be in the ungodly remaining such for he leaves out his faith is connted for righteousnesse but it is of faith that it may be of grace Ro. 4.16 we have accesse by faith into this grace wherin we stand being justified by faith we have peace with God Rom. 5.1 2. yet as faith is a work we renounce it in poynt of justification as a poore lame Cripple cannot get his living by working yet he can receive an almes with his lame hand that shall maintaine him as well and better then working but saith Crispe Christ is put upon a finner before they have any hand to put him on as a Physitian useth to doe with an unruly Patient who shuts his teeth against his physick then he forceth his mouth open and powres it cowne his throat so saith he the Lord forceth Christ upon us page 150 151. and he saith Christ gets upon us as we get up to break a horse so saith he was Ephraim yoaked and fettered I ans this is nothing but the plowing and breaking that is by the law before that Christ enters graciously to justifie us but if this breaking be before this confounds his former tenet that Christ enters before any qualification or any prep ration be made for him so then the Lord plowes up the soule to make it fit for the seed of saving or justifying faith for saith Christ I stand at the doore and knock he doth not enter till the will be changed and made willing to receive him I doe dot say as the Arminians doe that Christ waits till we will but till he himselfe hath changed our hearts I say till then he will not enter graciously nay if his ownâ— Spouse be something unwilling he will depart cant 5.2 but saith Crispc Christ may come to us graciously as well as we may casta garment upon a dejected body having no hand to receive it I answer the comparison is not equall for all although this dejected body have no hand yet he hath life and a heart to receive that mercy thankefully but we are dead in trespasses and sinnes Ephesians 2.1 then how can a dead stone receive any thing that hath neither heart nor hand life nor motion to doe it so then faith must be wronght in the soule to receive chrut first before that we can receive him to justifie us we have accesse by faith unto this grace wherein we stand Romans 5.2 with the heart man beleeveth unto righteousnesse Rom. 10.17 the Gentiles
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
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
the way of Gods proceeding thus First Elect then holy and then beloved Coloss 3.12 Then I conclude that we are neither beloved nor justified before faith see Pet. 3.17 Thus the faithfull messenger of the Lord Christ defended himselfe with the sword of the spirit which is the Word of God against this seven-headed Hidra in be Dan. Now I 〈◊〉 shew you those five incurable wounds that this faithfull messenger gave him that cut so deepe that a man might see the very bone perished In this wound was written that we are justified by faith therefore not before faith this was harsh to him that had none But the servant of the Antinomians Christ thought to salve it up saying that he spake of the act of beleeving as though that faith in the true Christ could be in the soule and no act of beleeving But this shewes what a faith theirs is The Apostle of the true Christ saith Faith without workes is dead James 2.17 Now if their faith be no better I grant that they may be justified aswel without it as with it But it seemes he hath gotten some old heretick of his side which said that it was a wresting of the Scripture to say that we are justified by faith but he is ashamed to name him and therefore I suppose his conscience is convinced and hath checked him for speaking of it but he said a man may be both justified with faith and without it in a different sense First to be reputed and accounted just I answer but this is Gods worke alone But then secondly It may be taken to declare or manifest us to be just as workes Justifie I answer as faith is a worke it declares yet not to others but to our selves Hast thou faith have it to thy selfe before God Rom. 4.22 But faith it selfe is many times as hard to be known as our justification I meane that act of it that justifies us which is to take and apply Christ and his benefits unto us Thus it justifies is very hard to be known but as it workes by love and acts all other graces so it sanctifies and may easily be known and by this meanes we come to know that we are justified I hose fruits of faith justifie the trueth of our faith that it is living and not a dead faith when it bringeth forth fruits But faith is the hand of the soule taking hold of Christ the Iustifier and so it is counted for righteousnesse Rom. 4.5 So then God justifies by forgiving and pronouncing a sinner to be just and our works justifie by declaring to others that God hath justified us but faith justifies by receiving and applying Christ and his merits and so makes us just If you did but know what true faith was you might soone know where to place it in point of Justification so should you not exalt it into Gods place nor abase it into the place of workes The second deadly wound that was given to Hidra in his Den was this He that beleeueth not shall be damned Mar. 16.16 And this cut so deepe that he almost despaired of help For saith he if it be finall it is a note of damnation Now this is all that we require for we do not say that every man shall be damned that is in the state of unbeleife for then all should be damned but we say that finall unbeliefe damnes the soule and this you grant and yet you said that Infants are justified before they have faith Now if they should dye being justified are they damned because they do not beleeve or are they saved and yet dye in unbeliefe How will you get out of this circle This den may be called the land of darknesse without order Iob 10.22 Being full of Theeves and without government dashing and splitting themselves one against another A third deadly wound the faithfull messenger gave him in his den was this Without faith it is impossible to please God Therefore wee cannot bee justified without it Now a man pleaseth God when he doth those things that God requires and in that manner that he requires and to that end as he requires Now these he approves to be well done because they are grounded upon his Word acted by a justified person and tend to his glory Now this you grant saying we cannot come to God without faith and therefore cannot please him but you being sensible that your faith is nought if you have any and therefore you seeke another way to cure it saying although wee cannot come to God before wee beleeve yet God can come to us and Justification is Gods act upon a sinner and not a sinners act upon God I answer For to pronounce a sinner just is Gods act but to take and apply that righten snesse of Christ that makes us just is our act of faith And to say that God will pronounce any just before that they have by faith put on Christ Rom 13. This were to make God an unrighteous Judge to pronounce them just which are not just For what justice hath a sinner till the justice of Christ is made over to him and accounted for his Therefore faith in Christ must needs goe before God pronounce them just Again they do not only blasphe are God as an unrighteous Judge pronouncing them just which are yet unjust When at hee will by no meanes cleare the guilty Exod. 34.7 But also by this we may see what a Christ our Antinomians boast so much of which comes sneaking a day after the fair and brings them faith when they are just before brings his righteousnesse when they need it not comes to help them when they have tryed their cause before the Judge and quitted before he comes Such a Christ is not worth seeking after But what is your meaning of Gods comming to you when you have no faith to come to him Is God come to you and yet you remaine at a distance from him or doth God moove personally to you and you sit still as a man may come to you while you are sitting I had thought God had filled all places and did not move from place to place as man doth These are but poore fig-leaves to hide your nakednesse then the trueth is Gods comming to us and our comming to him is the same thing only the cause of the motion is in God and the motion it selfe in us So then when God moves us to come to him this is his comming to us and then we cannot be asunder Now he moves us by his spirit infusing faith into us and so our faith taking hold on him we are drawn by his spirit into unity and communion with him The fourth deadly wound given to Hedra in his den is this Whatsoever is not of faith is sinne Rom. 14.23 This is terrible to him that hath no faith Therefore he being sensible that there is something in it that would bite cruelly if he should suffer it to fasten upon him therefore hee
ever taught in the Sinagogues and in the Temple whether the lows alwayes resort and in secret have I said nothing John 18.20 And faith Paul I am not ashamed of the Gospell of Christ Rom. 1.16 He went into the Sinagogue and spake boldly Acts 19.8 But the Antinomians Christ creeps into houses and leads captive silly women laden with sins and led away with divers lusts ever learning and never able to come to the knowledg of the trueth 2 Tim. 3.6 7. He is in the secret chambers or in the desars Math. 24.26 He is in their private meetings the nurseries of al heresies while there is liberty to worship the Lord openly Our Christ comes into the soule with power pulling down the strong holds of Satan binds the strong man and spoyles his goods Math. 12.28 And casts him out by the spirit of God vers 29. But the Antinomians Christ comes into their soule and lives there as an underling in that soule where the Divell raignes as Lord and King and leads them captive at his will 2 Tim. 2.26 The Prince of the power of the ayre ruleth in the children of disobedience Ephes 2.2 See Crisp page 320. When the spirit of our Christ comes into the soule he takes out the stone out of the heart and renews a right spirit in us Psal 51. In righteousnesse and true holinesse Ephes 4.23.24 It is God that worketh in you both to will and to doe of his owne good pleasure Phil. 2.13 But the spirit of the Antinomians Christ is an idle spirit living many years in the soule as an underling to the Divell doing nothing When our Christ puts his spirit into us this spirit causeth us to walke in his statures and to keep his judgments and do them Ezek 36.27 The holy Ghost wil teach you all things and bring all things to your remembrance John 14.26 And brings in every thought to the obedience of Christ 2 Cor. 10.5 And leads into all truth John 16 1â— But the Antinomians Christ puts neither life nor motion into those where he comes but still they remaine dead stones and empty trunckes See the tree of knowledge and counsell to Laodicea Againe when our Christ comes into the soule he comes as a King and commands obedience to the morall law being the statute law of heaven Psal 119.89.103.20 Saying you have heard that it hath been said thus but I say unto you thus Math. 5. He taught as one having authority and not as the Scribes Mat. 7.29 He cleared the law from these false glosses of the Scribes and Pharisees and delivered it in his own name And when one asked what he should do to have eternall life then he sends him to the Law But the Antinomians Christ frees them from all obedience to the morall law and makes them as idle as himselfe Our Christ commands us to take heed of drunkennesse and surfeiting and cares of this life that we may be accounted worthy to escape the dangers of the dreadfull day and to stand before the son of man Luke 21.34 35. But the Antinomians Christ perswades them that a Drunkard or Whore-monger or any vile person without any change or alteration in the world if his heart do but say I would have Christ al that sinfulnesse though continued in is no bar in the world to hinder this man from claiming his portion in Christ see Dr. Crisp page 314.320 The Apostle of our Christ saith Ye lust and have not and ye aske to spend it on your lusts Ye adul erers and adulteresses know ye not that the friend-ship of this world is enmity with God James 4. But the Antinomians Christ perswades them that David did not offend the Lord in the sin of adultery nor Paul in his persecution of the Saints of God for all occasion of quarrell and controversie is absolutely taken away see Dr. Crispe page 303. Nay further they affirme that if a man refraine adultery in obedience to the law he sins more then he that commits that that fearfull sin in despight of the law which makes them forsake all their acquaintance that live in obedience to the law and chuse to themselves such prophane company that they may be sure aro of their own opinions The Apostle of our Christ saith every member is necessary being led by one spirit into all truth Ioh. 16.13 And baptized into one spirit and rejoyce in each others happinesse and grieve at any injury done to their fellow-members there is no schisme in his body 1 Cor. 12.12.13.25.26 But the Antinomians Christ leads some of his members but the Divell leads many more of them then he being whores and drunkards without any change or alteration see Crisp p. 314.320 Who defie the law of God For one of them said I am not bound to live with a dead man I will take to me a spirituall husband And shee like a strumpet forsooke her husband and took another and yet a member of their Christ witnesse Mr. Rushbrook and his wife If any shall say he is a member of our Christ bear no fruit he takes him away and casts him into the fire being a withered branch good for nothing Joh. 15.2.6 He is not an unrighteous Iudge to cal evill good he will not justifie the wicked Isa 5. He wil by no meanes clear the guilty Exo. 34.7 He went into his garden to see the fruits of the valley whether the Vine flourish and the Pomgranat budded Cant 6.11 He saith Herein is my Father glorified that ye bear much fruit marke so shall ye be my Disciples Joh. 15.8 But the Antinomians Christ pronounceth an unrighteous sentence calling evill good justifying the guilty before they have any faith to receive the righteousnesse of Christ whereby alone they may be just Our Christ saith being justified by faith we have grace with God Rom. 5.1 Therefore wee conclude that a man is justified by faith without the deeds of the law Rom. 3.28 Hee that beleeveth on him that justifieth the ungodly now mark his faith is courted for righteousnesse Rom. 4.5 But the Antinomians Christ saith they are justified before and without faith while they remain ungodly see Crisp page 136.155 Our Christ saith he that beleeveth not shal be damned Mark 16.16 Neither shal he see life but the wrath of God abideth on him Joh. 3.36 But the Antinomians Christ saith a man may be saved without faith see the counsell of Christ to Laodicea Our Christ when he comes into the soule he comes by water and blood to sanctifie aswel as to justifie 1 John 5.6 But the Antinomians Christ comes to justifie them and yet not to sanctifie at the same time Nay further he saith sanctification of life is not a joâ— the way of a justified person unto heaven see Crisp p. 69. The spirit of our Christ is always working in us where it is and by this working we know our selves to be justified But the Antinomians Christ perswades them that their justification cannot
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
the faith of the sonne of God Gal. 2.20 we which haâ—e the first fruits of the spirit doe groane within our selves waiting for the adoption to wit the redemption of our bodies rom 8.23 What is the efficient cause whereby these graces are wrought in us A. The holy Ghost applying the power of the death and resurrection of Christ worketh holinesse in us he will deliver his soule from going into the pit and his life shall see the light loe all these things worketh God oftentimes for man to bring back his soule from the pit to be enlightned with the light of the living Job 33.28 29.33 that the offering up of the gentiles might be acceptable being sanctified by the holy Ghost rom 15.16 How is this grace preserved in us A. It is preserved by the vertue of christs resurrection that I may know him and the vertue of his resrurection phil 3.10 first christ did in his own flesh overcome death and sin and live to God and was exalted above every name then he infuseth this power into us we receive it by faith wherby we dye unto sin daily and live to God in newnesse of life In what part of us is this grace of sanctification wrought A In every part of body and soule the very God or peace sanctifie you wholly and I pray God yoâ—r whole spirit soule and body may be perfect and blamelesse unto the comming of our Lord Jesus christ 1 Thes 5.23 How do you know when the mind is sanctified A. When spirituall understandding is given unto it to acknowledge the known truth of Gods word and when spirituall wisdome is given to apply that truth knowne to the well ordering both of things and actions as person place and time requires then we come to discerne both good and evill heb 5.14 and to discerne of things that are excellent phil 1.10 and to try the spirits whether they be of God 1 Joh. 4.1 and to try doctrines Joh. 7.17 1 Thes 5.21 Acts 17.11 and so we come to medâ—tate on the word and workes of God and to delight in his law and to exercise our selves in it night and day Psal 1.119.15 and we discerne our owne want of knowledge by which meanes we shall entreat the Lord to teach us Psal 119.18.33 When is the memory sanctified A. When it is made a treasury of good things a good man out of the good treasure of his heart bringeth forth good things Mat. 35. Mary kept all those sayings in her heart Luke 2.51 and David sayd thy word I have hid in my heart that I might not sinne against thee Psal 119.11 Secondly when we remember our sinnes to loath them then shall ye remember your owne evill wayes and your doing that were not good and shall â—â—â—th your selves in your owne sight for your iniquities and for your abominations Ezek. 36.31.16.63 When is the conscience sanctified A. When it doth excuse us for all sin when we are certaine that they are forgiven us in Christ having faith and a good conscience which some have put away 1 Tim. 1.19 I know nothing by my selfe yet am I not hereby justified 1 Cor. 4.4 I have in all good conscience served God untill this day Acts 23.1 herein I exercise my selfe to have alwayes a conscience void of offence both towards God and towards men Acts 24.16 try me O Lord and prove me examine my raines and my heart for thy loving kindnesse is before mine eyes and I have walked in thy truth Psal 26.1 2.3 hence ariseth in us that peace of conscience that passeth all understanding which shall keepe our hearts and minds through Christ Iesus Phil. 4.7 this makes the righteous as bold as a lyon Pro. 28.1 if our hearts condemne us not then have we conscience towards God 1. Ioh. 3.21 When is the will sanctified A. When our wils is regulated by Gods revealed will when the spirit is willing though the flesh be weake Mat. 26.41 When to wil is present but how to performe that which is good we finde not rom 7.19 for it is God that worketh in us both to will and to doe of his own good 〈◊〉 Phil. 2 1â— When are the affections sanctified A. Our hope is sanctified when we wait for the accomplishment of our redemption rom 8.23 24 25. and when we shew the same diligence in full assurance of hope unto the end Heb. 6.11 Our feare is sanctified when we feare to offend the Lord because of his goodnesse Hosea 3.5 they shall feare and tremble for all the goodnesse and for all the prosperity that I will procure unto it Jer. 33.9 If ye call him father passe the time of your sojourning here in feare 1 Pet. 1.17 our love of God in Christ is sanctified when it is as a fire that cannot be quenched many waters cannot quench love nor the floods drowne it cant 8.7 when this love burnes up all other love and when we esteeme of all outward things but as losse and dung for the excellent knowledge of Christ and to win christ phil 3.7 8. our zeale is sanctified when we regard not what becomes of us so God may be glorified Exod. 32.32 rom 9.3 our sorrow and anguish of mind is sanctified when our eyes can gush out with teares because men keep not Gods law Psal 119.136 as Lots righteous soule was vexed with the filthy conversation of the wicked he dwelling amongst them in seeing and hearing vexed his righteous soule from day to day with their ungodly deeds 2 Pet. 2.7 8. our joy is sanctified when Gods countenance more rejoyceth our hearts then the increase of come and wine Psal 4.7 and when we rejoyce that the Gospell is preached phil 1.18 and when we rejoyce in the fruitfulnesse of is in the conversion of soules Luke 15.7 How doe you know when the body is sanctified A. Whâ—n it is a fit instrument for the soule to accomplish that which is good as ye have given your members servants to uncleanoesse and to iniquity to commit iniquity so now give your members servants unto righteousnesse in holinesse rom 6.19 Cannot we be saved without holinesse A. No for heaven is promised to them that are sanctified Acts 26.18 and no uncleane thing shall enter into it rev 21.27 without holinesse no man shall see the Lord Heb. 12.14 the pure in heart they shall see God mat 5.8 Are there degrees in holinesse or sanctification A. Yes that ye may grow up into him in all things which is the head even christ Eph. 4.15 being knâ—t together we may increase with the increase of God col 2.19 I beseech you brethren and exhort you by the lord Iesus christ that as you have received of us how you ought to walke and to please God so ye would abound more and more for this is the will of God even your sanctification that every one may know how to possesse his vessell in sanctification and honour 1 Thes 4.1.3 4. May a man attain to perfection in
will not do the will of his Father Mâ—l 7.21 22. and casts him into utter darknesse that comes without his wedding garment Mat. 22.12.13 he is the author of eternall salvation but to whom answ to them that obey him Heb. 5.9 then did Christ redeem every particular man in the world if this be so then the Evangelist was much to blame to say he gave his life a ransome for many if he redeemed all Mat. 20.18 and if this were so why did not Christ say that he laid downe his life as well for Goats as for his Sheep John 10.11 and Christ saith I pray not for the world but for those that thou hast given me then would not Christ vouchsafe to pray for all and would he spill his blood for all John 17.9 so then I conclude that Christ was fore-ordained for you who doe beleeve in God that raised him from the dead and gave him glory that your faith and hope might be in God 1 Pet. 1.20 21. Let this suffice because Master Lancaster was so shamed when he was very briefs to soeaâ—e against the Arminians and I demanded whether it was not Arminianisme to say that Christ redeemed every particular man in the world he answered yes then I shewed him this of the Doctor at which he was so blank that he had not one word to say but that the Printer had mistooke it so much for the first head of errouts The second head of errours is about possession the Doctor saith that Christ is actually delivered unto a man before ever his blind eyes be opened or they come out of prison or before they have any gracious qualifications whatsoever pag. 154. I demanded of Master Lancaster how this could be for he that is in Christ is a new creature 2 Cor 5.17 and further I said that the humanity of Christ is in heaven and the essence of Christ fils all places and is in all creatures as well as in men for in him they live move and have their being Acts 17.28 then said I this cannot be understood that Christ should enter personally and take possession but graciously when he worketh grace in the soule and stampeth his owne Image upon it to this he replied that it was a gracicus possession and yet before any qualification I replied againe that it was nonsense to say that Christ enters into the soule and before that he worketh grace when as the infusion of grace is the entance of Christ into the soul he said this grace was the love and favour of God to this I said the words are he hath a possession of Christ which cannot be without faith this he granted but saith he Christ may enter into us and have a possession before any gracious qualification I having drawne out his full meaning answered that it was horrible blasphemy to say that Christ lives graciously in that soule where the devill reignes as lord and king or to say that Christ dwels in a cage of uncleane and filthy lusts or to say that he is an idle spirit doing nothing or an underling to the devill or to say that the divell is the Lord and rules any of the living members of Christ yet saith Crispe art thou rebellious an enemy ungodly a harlot nay art thou worse then enmity it selfe Christ came for thee marke while thou art thus and no better then thus before thou art any better pag. 67. whosoever thou art in this Congregation suppose a drunkard a whoremonger a swearer a blasphemer a persecutor a mad-man in iniquity yet couldest thou but come to Iesus Christ I say onely come marke he meanâ—s a carnall comming for saith he it is no matter though there he no alteration in the world in thee I say at that mstant although tâ—ou be thus vile as can be imagined doe but come to Christ and he is untrue if he cast thee out pag. 314. and he saith such a person as this without any change or alteration in the world it his heart doe but say I would have Christ all that sinfulnesse though continued in is no barre in the world to hinder this man from claiming his portion in Christ pag. 320. here this seducer makes no exceptions of any sinne no not the blasphemy against the holy Ghost which shall never be forgiven Mat 12.31 for saith he in a carnall manner those that receive him were made the sonnes of God John 1.12 but he like the divell leaves out To them that beleeve on his name yea further he saith to take Christ upon his generall tender is as good security as any in the world yea most blasphemously he saith it is as good as any God can make him page 163. but doth not the Apostle say give all diligence to make your calling and â—â—â—â—tion sure 2 Pet. 1.10 but the Doctor saith God hath so passed himselso over to man as that he hath no more command over himself then the creature can have power over him pag. 277 now follow his reasons why christ is made over to men before they have any gracious qualifications First saith he Christ is the beginning of all things then as the builder of the house doth not come after the house is begun to be builded but is present to lay the first stone thereof I answ and grant that Christ was from all eternity but this is not our question whether Christ was before men or whether man be before his house but here is the question whether a man will possesse his house before he build it or whether Christ will dwell in the sonle before any qualification then by his owne argument as man fits his house before he possesse it so Christ firs the soule before himselfe will dwell in it his second reason Christ is the head of the body and all the senses are in the head therefore saith he men doe not see before they have a head c. I ans will it follow because Christ is the head to his Church that are members of his body therefore he is so to them before they are any part of his Church or members of his body Thirdly he saith Christ is the life and all that come to the Father come by him John 14.2.6 and Paul saith I live yet not I but christ livith in me Gal. 2.20 hence he concludes that a man cannot live before that life is breathed into him I ans if this seducer had read the whole verse he might have found faith where he found christ for mark I live by saith of the Sonne of God Gal. 2.20 Christ dwels in your heart by faith Eph. 3.17 then christ doth not come and dwell in the soule before faith We have accesse by saâ—th into this grace wherein we stand Rom. 4.2 and God haâ—h given repentance unto life Acts 11.18 Here Master Lancaster affirmed that faith and repentance were both the same thing and that he knew no graces of the spirit but testimonies of Goâ—s love and it we call these
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
which shall never be forgiven Mat. 12.32 this might convince him if he were not mad upon his errour but he confidently affirmed that Christ excepts against no sin whatsoever but only righteousnesse saying I came not to call the righteous but sinners to repentance Mat. 9.13 to which I replyed that Christ came as well to call those that are righteous in their owne eyes to repentance as those that are prophane and wicked livers for Paul was such a one as touching the righteousnesse which is of the law blamelesse Phil. 3.6 yet Christ called him to repentance then sayd I why should any such be excluded from the call of Christ but this did so inrage M. Lancaster that he was scarce himself and yet he would hold and maintaine that Christ came to call none but prophane sinners as whores and drunkards but if this be so then all that come to the ordinances before conversion have barred themselves from Christ unlesse they returne to their former prophanenesse Christ will never call them to repentance and by Lancasters judgement Christ will call more to repentance from the bandy stewes at Venus then from our assemblies for if any come to the assemblies or conforme to any ordinance before he be truly called this man hath barred himselfe out of heaven O most horrid and hellish doctrine can they shew me an example from all their hellish meetings that ever God called three thousand as he did at one Sermon Acts 2.41 againe if this were true the Gospell would damne us all for we all have an outward conformity before we have any inward truth and sincerity thus Lancaster acts the devils part to keep all before conversion from uâ—ing any means that they may be called now you shall see what he sayth for those whores and drunkards whom he sayth are justified sayth the Doctor and Lancaster all this sanctification of life is not a jot the way of a justified person to heaven page 69. thus you see that neither justified nor unjustified persons must use any meanes to come to heaven but Lancaster said there is a twofold sanctification one in the person of Christ that saith he is necessary because Christ is the way the truth and the life but then there is another sanctification in us but sayth he that is not a jot the way to heaven I answ and grant that the holinesse in the person of Christ is the cause of our comming to heaven but here I am not speaking of the causes but of the way to heaven now that way shall be called the way of holinesse Isa 35.8 for no uncleane thing shall enter into heaven Rev. 21.27 the pure in heart shall see God but without holinesse no man shall see the Lord Mat. 5. Heb. 12.14 I may may cleere it thus suppose I have a friend come to London and I aske him the cause of his comming he will answer me such a businesse was the cause of it then I demand by what way he came then he will tell me such a road way so the holinesse of Christ is the cause of our comming to heaven but our sanctification is the way thither but he replyed and shewed me many Authors whom he sayd was of hir judgement that Infants may go to heaven without inherent righteousnesse for sayth he they are not capable of faith nor knowledge much lesse of practice therefore sayth he uncleane ones may goe to heaven and further he sayd all those places I mentioned was to be understood of men of yeers and he sayd faith came by hearing the word but let any rationall man judge whether this place be not rather to be understood that the word is the ordinary means to work faith holinesse in men of yeeres and for Infants or Ideots or those people that have not the word God is able to worke it in them by his spirit for certainly it must be wrought in them before they come to heaven for without faith none can please God he that beleeveth not shall be damned for the wrath of God abideth on him John 3.18.36 and another text I may retort back upon him which he mentioned without any wit or reason saying he that will not worke neither let him eat but sayth he must none eat but men of yeers then what shall Infants and aged people doe I know not how he applyed it to any sense but I may retort it backe thus shall none have faith and holinesse but men of yeers then what will become of Infants seeing none without holinesse shall come to heaven But is this their free grace to damne all the world but onely a few men of yeeres that have the word preached unto them but for any other they must either goe to heaven without holinesse or else not at all but there being but one way to heaven God is able where ordinary meanes are not to supply the want of it by his spirit thus when he hath made the way to heaven so broad that some may walk in it thither without holinesse then he comes to answer an objection saying straite is the gate and narrow is the way that leadeth unto life Mat. 7.13 14. to this the Doctor answereth poynt blank against our Saviour Christ saying the way to heaven is the most easie to walk in of any in the world and they are false Prophets that say you must walk so precisely telling you that the gate is straite and the way narrow that leadeth unto life for saith he there is aboundance of largenesse and â—bbe-roome in Christ the way so then this saith he is the meaning of Christ that the way to heaven hath not that latitude in it but is too strait to containe man and his righteousnesse so that all a mans righteousnesse must be cut off that walks in that way see the end of the fifth Sermon and therefore he blames men when sinne abounds for fasting and praying to suppresse it and when wrath breaks in upon us he saith we must not think that this is the way to deliver us this saith he is the way to make our righteousnesse an Idoll page 109.110 he saith there is nothing to be gotten that we have not already if we be in Christ page 219. I ans We have a right to all things but the prayer of faith must fetch them out for our use Ezek. 36.37 he saith we must doe these for the good of others and not for our selves to praise God and to serve our generation page 230. for saith the Doctor the way to heaven is full of musick and flagons of wine as to a drunkard who delights alwayes in tipling but I answ that we must goe through much tribulation to heaven Acts 14.22 this is part of the narrownesse of it we must take up our crosse and follow Christ but the Doctor sayth all teares shall be wiped from our eyes while we are here and that God hath taken away every thing by Christ that can disturb our peace and comfort
And he takes it for blasphemy to say any such remaining so are members of his body what a member of Christ and a member of a harlot God forbid he that is joyned to the Lord to one spirit 1 Cor. 6.15.17 That is one spirit acts all the members of Christ as one spirit acts all our members Now here you will be put to your shists for either you must be forced to say all those abhominations which are done before gonver on are the actings of Gods spirit in them or else you must deny that the spirit of God acts them by his grace But if you say the spitit of God is not in them then saith the Apostle they are none of his Rom. 8.9 And so not justified But you play the sophister to prove that all our sinfull actions are moved by the spirit of God before conversion saying the act of beleeving is the fruit of the spirit Gal. 5.22 But this will not cover your naked nesse for that is the grace of faith yet all other graces are the fruits of Gods spirit because hee wrought them in us but the actings of those graces are partly from Gods spirit and partly from ours and cannot so properly be called the fruits of his spirit Againe what a damuable stuggard is the spirit of the Antinomians Christ to lye as a drone in their soules twenty or forty yeares and doe nothing well may they pull their shoulder from the law of God and from all workes of sanctification being led by such an idle spirit But the true Christ hath no idle members nor the true Vine no barren dead branches But you say if faith be a good fruit men must be good trees else we may gather grapes of thornes and sigs on thistles I answer Faith is the fruit of Gods spirit which is a good tree and cannot beare evill fruits But what a faith have these Antinomians that will not make the tree of their body good Againe you say he that hath the spirit of Christ hath Christ so I say too but you say you have the spirit before you beleeve and therefore have Christ before you beleeve but have what spirit you will you are no childe of God by adoption till you receive Christ by faith Iohn 1.12 And have what spirit you will it is not the spirit of adoption unlesse it make you cry Abba Father Galat. 4.5 6. He is called the spirit of grace and supplication Zech. 12.10 Which none can have before conversion But here I smell an empty trunck for their Christ to move in personally and he must move them as we move a stone according to their tenets But the true Christ makes us living stones to offer a living sacrifice aceptable to God 1 Pet. 2.5 But they will not come to him that they may have life Iohn 5.4 He that hath the sonke hath life and he that hath not the sonne hath not life 1 John 5.12 Then here is the cause why they still remaine dead stones and empty trunâ—ks A third stands up saying the Elect are justified therefore some that do not beleeve are justified before they beleeve your argument they that cannot be charged with any thing are justified but who can lay any thing to the charge of Gods elect It is God that justifies who shall condemne It is Christ that dyed yea rather that is risen againe Rom. 8.33 But will it follow because some of the elect are justified called and glorified that therefore all the elect are so Saith the true Christ Other sheepe I have which are not of this fold them also I must bring in John 10.16 Neither let them bring in their common divellish evasion saying that is meant of their owne apprehension but is it the voyce of the sheepe or the voyce of the shepheard that spake this Christ saith that they are not of this sold but I hope Christ was not mistaken through misapprehension saith the holy Ghost He that beleeveth not the sonne shall not seelife but the wrath of God abideth on him John 3.36 Saul Saul why persecutest thou me Acts 9.4 Was not this chosen vessell here taxed with sinne And such were some of you saith the Apostle being mooved by the Holy Ghost and ye were carried after dumb Idols 1 Cor. 6.11 12.2 And saith Paul he that wrongâ—t effectually in Peter the same spirit was mighty in me Now by the same spirit he withstood Peter to his face because he was to be blamed Gal. 2.8.11 see 13 14. And saith the Angell thou shalt be dumb because thou beleevest not my words Luke 1.20.22 And sinne and death is passed upon all men Rom. 5.12 Then are the elect charged with nothing He that committeth sinns the servant of sin John 8.34 Till the Sonne of God make him free and then they are free indeed vers 36. A fourth stands up saying they that have their sinnes taken a way are justified but the elect have their sins taken away before they beleeve Ergo the elect are justified before they beleeve Your first part you say is proved that sins are taken away because David saith they are covered Psal 32.1 And the minor you say is proved because Christ is the Lamb of God that taketh away the sinnes of the world Iohn 1.29 And because the Lord laid on him the in quities of us all Isa 53.6 Himselfe bare our sinnes in his own body on the Tree 1 Pet. 2.24 Our old man is crucified with him that the body of sinne might be destroyed Rom 6.6 But is coveâ—ing a thing the taking away the being of it Sin is compared to things most loath some but when such a thing may be covered yet it hath a being under that covering Deut 23.13 Gen. 9.23 And is Christ come hath begun to take away our sins Yet we are not free from sinne till death Rom. 6.7 Againe our sinnes were not taken from us and lofused into Christ no more then we have stript him of his righteousnesse buâ—by imputation they are accounted to be his although they remaine in us and his righteousnesse is accounted to bee ours although it remaine in him still and for what was laid on Christ was nothing but the guilt and punish nent He was woanded for our transgressions bruised for ur in quities and the chastisement of our peace 〈◊〉 on him and by his strepesâ—ve aâ—e bâ—aled Isa 53 5. But if our 〈◊〉 had beene infused into him they had been his and not ouâ—s and if his rigâ—teâ— suesse had beene infused into us it were ouâ—s and not his for sinne and punishment they goe together so that often he one is named for the other if thou dost â—ot well sinne lyeth at the doore that is punishment lyeth at the dooâ— for sin 〈◊〉 lay then within him â—en 4.7 see 13. Nay further although the â—â—gâ—ing power of none bâ— taken away yet the being of sinne is not taken away no not in the justified Thus hee runs into one ertour 〈◊〉
defâ—â—d another yet all is too little to make a falshood to be truth yet thus they doe in that den Then a fifth stands up saying wee were made sinners in the first Adam before that we had done either good or evil Therefore we are made righteous in the second Adam before that we have done either good or evil The consequence you say is proved Rom 5.18.19 As by the offence of one judgement came upon all to condemnation Even so by the righteousnesse of one the free gift came upon aâ— unto justification of life Now say you the Emphasis hes in these words us and so but why may not aâ—l be put in without feare to the universall gratious For as all men being in the first Adam by nature sinne and death came upon all men Even so all that are by faith in the second Adam the gift came upon all to justification of life Yet here is no universall grace for all men without exception but for all the faithful that are translated out of the first Adam and grafted into the second But you it seems can find no better man of your judgement then that Popish Beliarmin of stinking memory whom you bring in with his hellish Tenet saying that Christ may be put on without any proper act of the seule But if I would confiâ—â—ne this by men I could shew you one long before Bellarmin and of better crenite that said he that made thee without thee will not save thee without thee But this dead stone and empty trunke neither desires to â—e â—â—ed with grace nor delights in actuall motion but still remaines among the dead and as void of grace as an empty trunke A sixt comes and acts his part saying where there is full satisfaction made and the party offended accepting of that satisfaction and contented to rest in it there must needs follow perfect remission of sinnes But in Christ crucified before we beleeved was full satisfaction made and God was contented to rest in that satisfaction therefore there will follow perfect remission of sinnes Then you prove the fulnesse of Christs satisfaction from Heb. 10.11 12 13. And of Gods acceptation from Math. 3.17 Isa 53.11 But to what purpose you prove the fulnesse of Christs satisfaction or of Gods acceptation I know not For I suppose you never heard any of our Divines make any question of it the which if you could why did you not produce him that he may be ashamed of it and cleare your selfe of that which thousands know to be scandall to your eternall shame be it spoken Then here is your errour this argument is not rightly stated For all men were in the first Adam by nature and he standing as a publike person in the roome of all men so that what he did it was reputed to all men so by his sin all dyed So the second Adam standing as a publike person for all the elect as they are in him by saith so they are justified But as none is guilty of Adams sinne till they have a being in Adams nature so none is righteous by the second Adam till they have a being in him by grace and they must have a being in the first Adams nature before that they can have a being in the second Adams grace And while they were only in the first Adam there was no difference betweene the Elect and reprobate between us and them before faith Acts 15.9 Rom 3.22 The Scripture hath concluded all under sinne that the promise by faith in Iesus Christ might be given to them that believe Gal. 3.22 Wee which beleeve doe 〈◊〉 into rest but those that do not beleeve cannot enter in although the worke 〈…〉 the foundation of the world Heb. 4.4 A seventh 〈◊〉 up in the den and sets upon the faithfull messenger saying if 〈…〉 in the sight of God then we are hated of him for hee hateth 〈…〉 workers of unquity And if this be so absurdities will follow then God will 〈◊〉 to day and hate to morrow or hate to day and love to morrow I answer 〈…〉 properly God hates nothing but sin he loves his own worke in the very 〈…〉 reprobates Hence your inference is false to say that God wholly hates 〈…〉 his Creatures But thus it is is when the devills and reprobates have reâ—â—â—â—ed God to be their Lord and seeme to weare grace which is his livery in 〈◊〉 teasonable creatures but chuse to serve sin and to weare his livery and so yield themselves servants to sinne John 8.34 Now when God beholds sinne and â—â—ndes the heart affections of devills and reprobates incorporated in it he comes accidentally to hate them because where the hearts affections are there be those men and Devills Hence it is that their affections being so incorporated in sinne draw all their aâ—iâ—â—es to serve sin In this condition lay all men both the Elect and reprobate in 〈◊〉 fall of Adam As soone as they had any being the Divell and sinne set upon them and got their heart and assections incorporated into it till Christ comes who is strenger then this streng man who binds him and casts him out and spoyles his goods and turnes the streame of his affection upon himselfe so that although they slow but slowly that way yet now being incorporated or fixed on Christ So that when the Lord lookes upon his owne sonne in whom his soule delighteth 〈◊〉 findes there the affections of his people he comes to love them with the same 〈◊〉 that he loves his sonne although not so high in degree yet with the same kind 〈◊〉 because these affections being set upon Christ draw all the streame of 〈◊〉 obedience to serve him that he delights in although we have some interruptions which do much hinder the stream of our obedience yet he considers this as 〈◊〉 burden and infirmity and lookes not so much upon the worke done as upon the heart and affection where it is placed And finding them in Christ his holinesse and righteousnesse is put upon all our obedience and makes it acceptable and well pleasing to him But before when our affections were inclosed in sinne we were esteemed accordingly then as a slave to the Divell and a servant of sin and now as a childe of God For of necessity there must be a change in us from the 〈◊〉 of Saton to God Acts 26.18 The stony heart taken out and the heart of 〈◊〉 given to us For as there was a change from the state of innocency in which God loved us Geâ— 1.27.21 So there renst be a change into that condition 〈◊〉 God may 〈◊〉 Put for the present wee are not werthy to be beloved â—eph 2.2 Before the decree being forth then I will call them beloved which â—ere not beloved 〈◊〉 9.25 Yet as soone as we are borne we have 〈◊〉 thing 〈◊〉 God loves but not as his children by adoption till we have faith which knits 〈◊〉 Christ and makes us beloved The Apostle sets downe
be known by their sanctification but by a revelation only Our Christ saith whosoever committeth sin is the servant of sin Joh. 3.34 But the Antinomians Christ tells them if they act any sin that he is the author of it For alas they cannot sin they are dead stones and empty trunks Alas they doe nothing but what the spirit of their Christ leads them into See the tree of knowledg of good and evill Our Christ saith we that are in him are new creatures Old things are passed away al things are new 2 Cor. 5.17 We are passed from death to life made living stones to offer a living sacrifice acceptable to God by Iesus Christ 1 Pet. 2.5 But the Antinomians Christ loves his members aswel when they were slaves and servants to sin and Sathan as when they are set free and become his children by adoption he loves them aswel when they are prophane as when they are holy Nay he gives a charge to all his members that if one sin the rest must not tell him of it But comfort him for to mourn for sin is a dishonour to their Christ Our Christ saith when God sends forth the spirit of his son into our hearts we will cry abba Father Gal. 4.5 6. It is the spirit of grace and supplication Zech 12.10 And he greatly delighteth in their prayers Prov. 15.8 Cant. 2.14 But the Antinomians Christ tells them they need not pray For saith one of them nothing grieves me so much as the time I have spent in prayer and other duties that hath held me so long from my comfort Our Christ saith When you have done all that you can you are unprofitable servants Luke 17.10 You have done but your duty But the Antinomians Christ tells them that all Christian duties are but dirty dungy duties of sanctification Our Christ saith If ye beleeve not that I am he ye shal dye in your sins John 8.24 But the Antinomians Christ saith that faith is not absolutely necessary to salvation for it is but a worke of ours Our Christ saw nothing to love in us which moved him to redeem us Till he adorned us and made us lovely there was no difference For all have sinned and come shore of the glory of God Rom. 3.22.23 Saith Peter he put no difference between us and them purifying our hearts by faith Acts 15.9 But our Antinomians Christ saw some cause of love before he came even from all eternity which moved him to redeeme them Our Christ makes us righteous by his righteousnesse when wee are in him by grace as the first Adam made us sinners when we have a being in him by nature but not before But the Antinomians are made righteous by their Christ before they be in him by grace And Adam never made them sinners for they were justified from all eternity and alwayes as righteous as Christ Our Christ tells us that God pronounceth us just and faith applyes the righteousnesse of Christ to make us just and workes declare it But our Antinomians Christ cannot direct them where to place their faith in point of justification that it may not be exalted in the place of God nor abased in the place of workes But if their Christ were able to give them true faith hee could direct them where to place it Our Christ will not have his Temple defiled For the Temple of God is holy which Temple ye are 1 Cor 3.16 17. He desires truth in the inward parts Psal 51.6 But the Antinomians Christ regards not where he dwells It is all one to him if he live to a habitation of devills and the hold of every foule spirit and Cage of every unclean lust Revel 18.2 Our Christ himselfe bare the guilt and punishment of our sins and carried our sorrowes he alone trod the wine-pres of Gods wrath and there was none with him Isa 53.4.63.3 He saith I am he Therefore if ye seeke me let these goe John 18.8 But the Antinomians Christ comes sneaking a day after the faire brings them faith when they are just before and righteousnesse when they need it not and comes to helpe them when they have tryed their cause before the Judge and quitted before he comes Our Christ as God fills all places and his humane nature is in the third heaven till the restitution of all things Acts 3.21 So then as he is God he doth not move and as he is man he will not come till the day of judgement Therefore when it is spoken of his comming to us oâ— our comming to him it is the same thing onely the cause of this motion is us God and the motion it selfe in us for when he works faith in us by his spirit our faith takes hold againe and so we are drawn into unity and communion with him But our Antinomians Christ can come to them before that they have faith while that they are at a distance from him But how this can be themselves know not see Den's 7. arguments Our Christ saith If thou beleevest thou shalt be saved Acts 16.31 Yea hee saith only beleeve Mar. 5.36 But the Antinomians Christ tâ—lls them that hee will save them without any such conditions which saith he is the doctrine of legall teachers See counsell to Laodicea see Dr Crisp page 128. Our Christ tells us the only way to pacifie conscience is to exercise faith for it is the hand of the soule whereby wee receive all our mercies and comforts from Christ And it brings us into unity with christ and into obedience to the spirit of christ But our Antinomians Christ tells them that those which say we cannot be saved without faith do perplex the conscience and denies our mercies and resisteth the spirit of God and doth not consist with the right end for which faith was wrought in them see counsel to Laodicea Our Christ came preaching the Gospell of the Kingdome of God and saying repent and beleeve the Gospell Mar. 1.14 15. And he saith Doe unto all men as ye would they should do unto you even so do to them And gives a reason saying this is the law and the Prophets Math. 7.12 But the Antinomians christ will neither have them to beleeve nor repent as a duty nor do to others as we would have them do to us For say they this is legall teaching see counsel to Laodicea Our Christ saith humble your selves under the mighty hand of God Iames 4.10 And blessed are they that weep now for they shall laugh Luke 6.21 And blessed are they that mourne for they shal be comforted Math. 5.4 And our Christ said unto us The time will come that the Bridegroom shall be taken from you and then ye shall fast Luke 5.35 But our Antinomians christ teacheth them that they must neither humble themselves weepe not mourn last nor pray for sin or affliction see Crisp page 109.110.230 Our Christ gave the Sacrament the night before he suffered saying Take eate drinke do this in remembrance of
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
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
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
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.
Thou mayest come as a welcome guest for all that for Christ came to preach the Gospell to such a poore heart as thine and to heal such a broken heart to deliver such a captive from corruptions and to give sight to thee ihat feelest want of it and to set at liberty thy bruised soule Luke 4.18 How shall I come to the sacrament I want faith A. If thou be sensible of thy want of faith thou mayest come for it is grace that discovers thy want and not nature therefore pray the Lord to encrease thy faith Luke 17.5 and say with teares I beleeve Lord help my unbeliefe Marke 9.24 then come and Christ will ease thee Mat. 11.28 Psal 55.22 What other meanes hath God appointed us to use for our groth in grace A. Prayer which is a familiar speech with God in the name of Christ in which either we crave things needfull or give thanks for things received 1 Tim. 2.1 May we not pray to Saints or Angels A. No for they doe not know our wants Abraham 〈◊〉 of us Isa 63.17 neither can they help us they pray to Gods that 〈◊〉 save Isa 45.20 and the command of Christ is come unto me all ye that are heavy laden and I will give you rest mat 11.28 But may we not make Saints our medâ—â—tours or intercessâ—rs A. No there is but one mediatour between God and man the man Christ Jesus 2 Tim. 2.5 he is our onely high Priest who is entred into heaven now to appeare in the presence of God for us Heb. 9.24 Christ alone is our intercessor in heaven for us rom 8.34 heb 7.25 For whom must we pray A. for all men living none exempted but they that sinne against the holy Ghost there is a sinne unto death I doe not say that yee shall pray for it 1 Ioh. 5.16 But may we not pray for the dead A. No when Davids child was dead he ceased praying for it saying now he is dead wherefore should I fast â— Sam. 12.22 23. there is no repentance in the grave when they are dead he that is unjust let him be unjust still and he that is filthy let him be filthy still and he that is holy let him be holy still rev 22.11 it is the blood of Jesus Christ that cleanfeth us from yâ—l sinne 1 Ioh. 1.7 and if thou be not purged thou shalt not be purged from thy filthinesse any more Ezek. 24.13 For what must we pray A. Christ hath taught us to pray for six things especially First that God may be glorified secondly that God may reigne in our hearts as in his Kingdome thirdly that we may doe Gods will faithfully constantly and cheerfully as it is done in heaven These three câ—ncerning God what things be they that we must pray for our sâ—â—ves A First that we may rely wholly on Gods providence for all the meanes of this temporall life secondly that our sinnes may be forgiven that we may be at peace with God thirdly that by his power we may be kept from all temptations that they prevaile not against us to sinne against 〈◊〉 Why are those petitions concerning Gods glory kingdome and will set downe before these three petitions for our selves A. Because we should preferre Gods glory kingdome and will before and above all other things What is Gods kingdome here on earth A. It is his church and people in which Christ rules as King What is that visible Church in which Christ rules as King A. First negatively it is not amongst any Libertines whatsoever as the Antinomians who cry out of the bondage of his law which is the statute law of heaven neither the Anabaptists who despise the lawes of men being regulated by the law of God nor the Prelacy which exalt themselves into the throne of God and man usurping all power to themselves nor the Brownists which seperate from all ecclesiasticall government all 〈◊〉 â—ount it a bondage that Christ should rule as King Now I answer affirmatively that church that hath the truths of doctrine and the right way of discipline according to Gods Word and freely yeelds obedience unto both I meane in the generall although some single persons faile in any of these yet this is the true Corne-field of Chist although some tares be in it May any sepaâ—ate from that Church which hath true doctrine when there for the present may be some want in dâ—scipline in the matter or in the execution A. No for discipline is not essentiall to the being of a Church but onely to the well being of it it may be the Church of Christ and yet want his discipline againe we may not seperate from the Church till Christ seperate from it But how shall we know when christ leaves a church A. First the church doth leave Christ but while we hold the truths of doctrine we have not left Christ but suppose we like a Strumpet have deserved to be put away and a bill of divorce to be given to us yet blessed be God whose going â— are still seene in his Sanctuary Psal 68.24 But how doe you know that a bill of divorce is not given to us A. If Christ had left his church here he would have taken away the hedge of protection and leave us to be destroyed by the wilde Beasts Psal 80.12 that is the Magistrates sword should not have been drawn in the defence of it neither would he receive our offerings Iudges 13.23 Secondly if God had left us he would have called away his Ministers from us for they are not to stay where they find none to receive them John 4.35 but to shake off the dust of their feet as a witnesse against them Mat. 10.11 Thirdly when christ leaves a church it is because he hath no more to call in that church for when Paul was departing from Macedonia the Lord bad him to stay for he had much people in that city Acts 18.10 so blessed be God we see the worke of the Ministery exceeding fruitfull in converting multitudes to the Lord which plainly shewes that christ hath not left us But were not your Ministers some few yeers agon called from you and the hâ—dge of protection broken downe and Idolatry comming in apace A. Our affections were then to the truths of God and the ministry fruitfull by those that stayed with us and therefore I see no lawfull call they had to depart from their flocks when the Wolves were comming except those whose particular persons were aimed at neither was it the Magistrates by the sword of justice according to law that was turned against the church but it was the Prelates usurped power that did persecute Gods people against both the lawes of God and the lawes of the Kingdome What is the effect of sepration A. Seperation is the cause of distractions and civill warres and so ends in confusion therefore no toleration is to be granted to such a Vyper as seperation that eats out her mothers bowels What is the state of