of workes Ye shal keep my statutes and my judgements which if a man do he shal live in them I am the Lord Levit. 18 y. Gal. 3.12 Had Adam power to fulfill that Covenant of works Answ Yes for he then had the morall law written in his heart for some remainders of it are yet left in man by nature The Gentiles which have not the written law do by nature the things contained in the law which shew the worke of the law written in their hearts Rom. 2.14 15. What is the sum of the morall law Answ The ten Commandements which are called the tables of the Covenant Deut. 9.9.11 In which are contained all duties both to God and man For what doth the Lord thy God require of thee but to feare the Lord thy God to walk in all his wayes and to love him and to fear the Lord thy God with all thy heart with all thy soule to keep the Commandements of the Lord and his statutes which I command thee this day for thy good Deut. 10.12 13. What is the sum of the first Commandement Answ It forbids the having of more gods then one 1 Cor. 8.6 Also it forbids to chuse or to set up any thing for our God that is not God thou shalt have no other god Also it commands us to take the Lord for our God Chuse you whom you will serve I and my house will serve the Lord Josh 24.15 And to cleave unto him Deut. 10. â—0 Thou hast avouched the Lord this day to be thy God Deut. 26.17 18. What is the sum of the second Commandement Answ It forbids al true divine worship to be given to any false god Thou shalt not bow down to 〈◊〉 nor worship them And it forbids all false worship to be given to him in 〈◊〉 They worship me teaching for doctrine the precepts of men Mar. 15.9 Being no more vain Oblations Also it commands all true divine worship to be given to the true God Thou shalt worship the Lord thy God him only shalt thou serve Mat. 4.10 What is the sum of the third Commandement Answ It forbids all unreverent speaking of the name of God or of his Attributes or swearing by him upon slight occasions Thou shalt not take the name of the Lord thy God in vain Also it forbids al unreverent corriage toward the Lord in the way of his worship in his Ordinances or towards the works of his providence Also it commands all reverent speaking of the name and attributes of God For holy and reverend is his Name Ps 111.9 As also towards him in his Ordinances God is greatly to be feared in the assembly of the Saints to be had in reverence of all that are about him Ps 89.7 Also in the works of God When I consider the heavens the workes of thy hands the Sun Moon and Stars which thou hast ordained What is man that thou art mindful of him Psal 8.3 4. What is the sum of the fourth Commandement Answ The sum of the fourth Commandement respects the time when God will chiefly be worshipped served honoured and reverenced and that is on his owne day by him appoynted for the same use and therfore it is called the Lords day Rev. 1.10 The Sabbath of the Lord thy God sanctified set apart for that use So that we must neither rob God of his day or any part of it to employ it about any other occasions not minding our own pleasures nor speaking our own words Isa 59.13 Also it forbids us to appoynt any days for divine worship to dedicate them to the Lord except it bee dayes of humiliation or thanks-giving to remove some judgement or to seek some mercy or to render prayse for some blessing received and for some certaine time and then to return to their first Institution which was to labour 6. dayes Thus we must chuse the true God and worship him with true worship and reverence in his owne time And this is the sum of our duty to the Lord immediatly as it is contained in the four first Commandements being the first Table of the law What is the sum of the fifth Commandement Answ It forbids all negligence and disobedience to Magistrates or Parents or any that the Lord hath put in authority over us such as those filthy draemers that despise dominion and speak evil of dignities Jud. 8. also it commands us to give them vivell honour and reverence and obedience see Rom. 13.1 Tit. 3.1 Eph. 6.2.1 Tim. 2.1 2. What is the summe of the sixth Commandement Answ It forbids all injuries done to the bodies or soules of others as envy hatred malice or stripes or murder it selfe thou shalt not kill also it commands all duties of love and charity which tend to their preservation either of body or soule What is the summe of the seventh Commandement Answ It forbids all unchast thoughts tending to adultery and adultery it selfe and all idle words and gestures tending that way let not fornication be ence named among you as becommeth Saints Eph. 5.3 also it commands to avoid all suspected places and persons abstain from all appearance of evil 1 Thes 5.22 Prov. 5.8 What is the summe of the eighth Commandement Answ It forbids all fraud or deceit or stealing or any wrong to others in their estate Thou shalt not steale also it commands all duties of neighbourhood and friendship that may preserve or increase it What is the summe of the ninth Commandement Answ I it forbids all reproaches and scandals unjustly cast upon them and should neither raise a false report against them Exod. 23.1 nor take up a false report raised by others Psal 15.3 but as the north-wind drives away raine so doth an angry countenance a backbiting tongue Prov. 25.23 also it commands all duties of love for love suffers long and is kind charity envieth not vanteth not it selfe is not puffed up doth not behave it self unseemly seeketh not her owne is not easily provoked thinketh no evill 1 Cor. 13.4 5. What is the summe of the tenth Commandement Answ It forbids the rising of sinfull lusts to any of the forenamed evils and it commands to suppresse those sinfull lusts in their first risings before consent be given to them now whereas all the Commandements forbid lusting with consent this forbids it before consent and commands to suppresse it before consent this is the summe of the morrall law the covenant of works How did the Lord try mans obedience to that covenant of works Answ By prohibiting onely one tree in the Garden saying of the tree of Knowledge of good and evill thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye Gen. 2.17 When Adam was permitted to eat of all the rest would not he refraine that one at Gods command A. No although he had power sufficient given to him whereby he might have stood yet in case Adam lost that ability all new supplies were shut up from him it
for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa 52.5 christ hath once suffered the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the spirit 1 Pet. 3.18 who did no sinne neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not but committed himselfe to him that judgeth righteously who his owne selfe bare our sinnes in his owne body on the tree that we being dead to sinne should live unto righteousnesse by whose stripes ye are healed 1 Pet. 2.22 23 24. thus christ hath passively suffered all the penalty of the law to free us from the curse and penalty of it and to sanctifie both afflictions and death unto us O death where is thy sting O grave where is thy victory the sting of death is sinne but thankes be to God which hath given us victory through our Lord Iesus christ 1 cor 15.55 56. To what use serveth the active obedience of christ to the law of God A. It serveth to sanctifie all our disobedience and failings in the performance of holy duties so that now a willing mind is accepted according to that a man hath 2 cor 8.12 row Christ takes notice when the spirit is willing although the flesh be weak Mat. 26.41 for our Saviour hath performed perfect obedience to the law of Gad for us it was his meat and drinke to doe his Fathers will Iohn 4.32.34 he sayth I doe alwayes those things that please him Iohn 8.29 I seeke not mine owne will but the will of him that sent me Iohn 4.30.7.16 as by the disobedience of one many were made sinners so by the obedience of one many were made righteous Romans 5.19 But did Christ obey or suffer for himselfe as some would have it A. No for although his humane nature was a creaturne yet being united to the second person and so making one Christ there was no obedience due from himselfe to the law neither came he by the ordinary way of mankind into the world therefore free from that law that Adam was bound unto with all his posterity But did we actually doe all that which christ did in our nature as well as he as some would have it A. No the gift by grace is by one man Iesus Christ and by him hath abounded to many and righteousnesse shall reigne in life by one Iesus christ even so by the righteousnesse of one the free gift came upon all to justification of life by the obedience of one shall many be made righteous rom 5.15 16 17 18 19. hence I conclude that we did not act in Christs person as well as himselfe saying it was a common lumpe of all mankind that christ obeyed and suffered in we for him as well as he for us and he for himselfe as well as for us This is Antinomian blasphemy But if we did not act as well as christ how comes his righteousnesse to be ours A. By imputation for as he is a blessed man to whom the Lord will not impute sinne rom 4.8 so he is a blessed man unto whom God will impute righteousnesse without workes rom 4 6. now as Adams sinne is imputed to all in Adams nature so the second Adams righteousnesse is imputed to all that are in him by greace to him that worketh not but beleeveth on him that justifieth the ungodly by faith instrumentally it is countrd for righteousnesse rom 4.5 Then did christ alone in his owne person doe all the workes of our redemption A. Yes he looked and saw there was none to helpe therefore his owne arme brought salvation and his righteousnesse it sustained him Isaiah 59 16.6â—.5 neither is there salvation in any other there is none other other name given under Heaven among men whereby we must be saved Acts 4.12 he trod the Wine-presse alone and there was none with him Isaiah 63.3 he by himselfe purged our sinnes Hebr. 1.3 and he washed away our sinnes in his owne blood revel 1.7 he is the Lambe of God that taketh away the sinnes of the word Iohn 1.29 Did Christ dye for all men without exception A. No for Christ would not so much as pray for the world much lesse would he spill his blood for them but the first is true therefore not the second Joh. 17.9 againe if Christ had dyed for them and they not saved either the Father brake Covenant and did not give him all that he bought of him or else the world and the divell and sinne were too strong both for the father that have them and the sonne that bought them which were no other then blasphemy to think How doe you know that Christ dyed for you A. The good Sbeâ—heard gave his life for the sheep Joh. 10.11 and I know my selfe to be one of his sheep for I know his voyce Joh. 10.4 both the secret voyce of his spirit and the publike voyce of his word when I am charged to let the word of Christ dwell in me richly Col. 3.16 when I turne aside to the right hand or to the left I still heare his voyce saying unto me this is the way walk in it Isa 30.21 and I know it is the voyce of my beloved that knocketh saying open to me my sister cant 5.2 because he leadeth me into al truth makes me see an excellency in him above all other Cant. 5.9.10 11 12 13 14 15 16. Psal 45.2 then sayth Christ I know my sheep and I am knowne of mine Joh. 10.14 and they will esteeme of all things else but as dung aad drosse and losse for the excellent knowledge of Christ Phil. 3.78 By what other mark doe you know that you are one of the sheep of Christ for which he dyed A. The sheep of Christ doe not onely know his voyce and delight in hearing of it but in obeying it and follownig him Joh. 10.4.27 they will walke as Christ walked 1 Joh. 2.6 and they will learne of him that is meek and lowly in heart and they shall find rest for their soules Mat. 11.29 and as he sayd it as my meat and drink to doe the will of him that sent me and to sinish his worke and he did alwaies those things that pleased him Joh. 4.34.8.29 and concerning his surferings he sayd I lay downe my life no man taketh it from me Joh. 10.17 18 the cup that my father hath given me shall I not drinke it Iohn 18.4.11 Christ suffered leaveng us an example that we should follow his steps 1 Pet. 2.21 to you it is given in the behalfe of Christ not onely to beleeve on him but to suffer for his sake Phil. 1.29 they which follow the Lamb whithersoever he goeth these were redeemed from among men Rev. 14.4 What other reasons have you to prove that Christ dyed for you A. Christ loved the church and gave himselfe for it that he might sanctisie
attained to this righteousnesse because they sought it by faith but Israel 〈◊〉 not attained to this righteousnesse wherefore because they saught it not by faith Rom. 9.31 32. so then we must have faith before and by which we must receive the righteousnesse of Christ for before faith was wrought in the soule there was none righteous no not one that every mouth may be stopped and all the world may be guilty before God marke I doe not say guilty before men but before God for all have sinned till the righteousnesse of God be imputed to us which is by faith of Jesus Christ unto all and upon all that beleeve for there is no difference Rom. 3.10 19 22 23. but the Doctor would faine be justified without faith against the cleere light of the Scripture and cannot tell how to make it appeare therefore he almost yeelds but yet he hath one starting hole more saying although faith justifies yet saith he this faith is confined in the person of Christ and not in us I ans with Paul even we have beleeved in Iesus Christ that we might be justified by the faith of Christ that the promise by faith of Iesus Christ might be given to them that beleeve Gal. 2.16.3.22 but when he comes to make his matter good at the end of the seventh Sermon he unawares confounds all that he hath said both before and after in this point for saith he we are all like Jeremiah in the dungeon when Christ comes into us and he is like Ebedmelike who let downe the ropes of his faith and puls us out so then here you see Ebedmelike did not goe downe to Jeremiah but cast downe the ropes by which he drew him up to him so our Ebedmelike Iesus Christ doth not first come into our filthy soules while the divell rules and reignes but first he casts downe the grace of faith into our soules and by that faith he drawes us out of our sinfull condition so then our Ebedmelike did not goe downe and get upon our backs as we goe to breake a horse and as a Physician powres downe the Physicke in spite of the Patient but first reacheth downe the ropes of faith and presently we are made willing to come out for by this rope of faith Christ and us are 〈◊〉 together â—either doth the rope of faith manifest to our selves nor others Soâ— it was cast into the dungeon and as hard to be knowne as justification it self for Jerenmiah had the ropes yet he saw them not till he came out neither did he see Ebedmelike till he was out yet he trusted by that rope to get on although he saw it not so Job although thou hidest thy face from me and holdest me for thine enemy yet saith he though he slay me yet I will trust in him Job 13.15.24 and saith the Prophet he that walketh in darknesse and sees no light let him trust in the name of the Lord and stay upon his God Isa 50.10 but both Crispe and Lancaster affirmes that faith acts no longer then it manifests it selfe for say they faith is the evidence of things not seene Heb. 11.1 but I had rather take Pauls word then both theirs who saith we walk by faith and not by sight 2 Cor. 5 7. sight is reserved till faith is ended then we shall see Christ face to face 1 cor 13.12 but doth faith evidence all things to them that they beleeve hence I gather that their faith is the evidence of hell for they beleeve it if they be not Atheists and it is not seene and there is a bastardly faith very full of confidence as the true borne faith of a Christian like the stony ground full of joy which failes them when they have most need of it but saith Crispe faith acted by beleevers is full of sinne but if this man had knowne what true faith had been he would rather have said that faith acted by beleevers is full of Christ and a weak faith may take hold on Christ and be justified as well as a weak eye could look on the brazen Serpent and be healed Iohn 3.14.15 so then God justifies by pronouncing us just and christ justifies by his merits purchasing it for us and Faith justifies by applying those merits of christ to our selves and works alone declare it Iames 2.21.25 or thus as faith acts by receiving or taking christ and his righteousnesse so it justifies and as it works by love and acts all other graces so it sanctifies and manifests it selfe to our selves and others this they deny saving that act which justifies is manifestation The fourth head of errours is about the new covenant In his sixth Sermon he saith christ hath made a covenant without any conditions on our part page 124. and he saith in way of condition of the covenant we must doe nothing page 128. he sayth it is probable that christ was the first covenant page 124. but was christ the first covenant then how came the first to be faulty will they tax christ with faults which was without sinne and againe how came the second covenant better then the first and built upon better promises Heb. 8.8 9. is any thing better then christ and any promises better then those that are made in him me thinks men should be ashamed and tremble to preach and print such hellish blasphemy so then the first covenant was made to Adam all mankind in him by nature and the second covenant was made to christ both God and man and to all the elect as they are in him by grace now as no man was bound to the conditions of the first covenant nor guilty of the breach of it till they have a being in him by nature so none of the elect are bound to the conditions of the second covenant till they have a being in him by grace but both Crispe and Lancaster affirme that this new Covenant is without conditions on our part I answ in this they shew themselves to be sonnes of Belial that say of God and Christ his Annoy â—ed let us break heir bonds asunder and cast their cords from us Ps 2.2.3 but this is to about 〈◊〉 new Covenant and quite overthrowes the Gospell of Jesus Christ I do admire hâ—y are not ashamed to call it a Covenant when as they deny the conditions of it I must confesse Lamaster was ashamed to call it a Covenant and would have it to be only a legacy or a will or testament but this we grant as wel as he that we have nothing but what was freely given us of God by will or testament but this testament and the new covenant may stand well together for the first Adam had nothing but what he received from God as a free gift yet that did not nullifie the conditions of the covenant and make it voyd to him and his posterity so the second Adam receiving grace without measure Iohn 3.34 and out of his fulnesse we receive grace for grace Iohn 1.16
yet all this hinders not the conditions of the new covenant and as we were all bound to the conditions of the first covenant so that when Adam fell we all fell in him and as soon as we had our being in nature we took that guilt upon us for the breach of that covenant so as soon as we are in the state of grace in the second Adam then we are bound to those conditions of the new covenant which is not another distinct and contrary to the first covenant but Christ hath fulfilled that first covenant which we had broke and now our conditions are made more easie for us to keep the first was made with a weake man therefore he soone fell and we in him but the second was made with him that was both God and man therefore he was able to keep the conditions of it and not onely so but to give us power to keep our conditions also which are these chiefly first repentance and all those graces that may humble us for that great sinne in breaking the first covenant and then faith to beleeve that Christ hath fulfilled for me in particular therefore the tenor of the Gospell runs thus Paul testified both to Jewes and Gentiles repentance towards God that was for the breach of the first covenant and faith in the Lord Jesus christ Acts 20.20 repent and beleeve the Gospell Mark 1.15 therefore the Apostles were sent to preach repentance and remission of sinnes Luke 24.47 and when men did repent of their sinnes then saith christ onely beleeve Mark 5.36 and when the Jaylor repented they sayd if thou beleeve in the Lord Jesus thou shalt be saved Acts 16.31 whosoever beleeveth in christ shall not perish but have everlasting life Ioh. 3.15 and Christ blamed the Priests and Elders because they beleeved not in him though the publicans and harlots beleeved on him yet sayth he ye repented not when ye had seen it that ye might beleeve in him Mat. 21.31 so then we must repent for our breach of the first covenant and grieve and mourne for those sinnes for which our Saviour suffered and then we must beleeve that he hath fully satisfied the law for us upon these conditions we enter into the new covenant yet I grant that faith is the gift of God Eph. 2.8 and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sinnes Act. 5.31 yet all this hinders not but these are conditions on our part in the new covenant they are given as a Legacy by will or testarment to be imployed as conditions of the new covenant but saith Crispe it is called an everlasting covenant then saith he if it stood on these conditions we should daily faile and make it frustrate as Adam did and then it could not be everlasting except saith he man were so confirmed in righteousnesse that he could never faile on his part but this is not true for God made an everlasting covenant with Abraham Gen. 17. although he had his failing as well as other men and whereas he faith we should make it frustrate as Adam did I answ that we upon the conditions of faith and repentance cannot totally nor finally fall away for in this new covenant of grace we doe not performe them in our owne strength but in the power of christ and he hath put his spirit in us to cause us to walke in his statutes and his feare in our hearts that we shall not depart from him Jer. 32.4 Ezek. 36.27 now those that want these inward abilities may be in the outward covenant as it was made with Abraham and his seed but if they have not faith repentance they frustrate the covenant of grace for he that beleeveth not shall be damned Mar. 16.16 except ye repent ye shall perish Lu. 13.3.5 But saith Crispe these things are by way of consequence after we are in covenant with God as fruits and effects of that covenant but saith he they are not true by way of antecedence page 124 this Lancaster affirmed also I ans man will not enter into covenant till he is agreed for there can be no covenant without agreement of the parties that are to enter into that covenant therefore the Lord sends forth his Ambassadours to beseech us to be reconciled 2 Cor. 5.20 now mans heart is not fit to enter into covenant till he repent for the breach of the old covenant and beleeve that Christ hath fulfilled the new for him in particular therefore of necessity repentance and faith are antecedents and concomitants of this new covenant of grace for what fellowship hath righteousnesse with unrighteousnesse what concord hath Christ with Belial but God hath said in this new covenant I will be their God and they shall be my people 2 Cor. 6.14 15 16 17 18. but saith Crispe because God gives all therefore nothing is required of man I answ the legacy or testament is wholly of God but the covenant that followes is not so and these may be cleerly distinguished although not divided in the legacy saith the Lord. I will have mercy on her that had not obtained mercy then followes the covenant I will say to them that were not my people thou art my people and they shall say thou art my God Hos 2.23 thus God in his great mercy puts his feare in our hearts and writes his lawes within us to enable us to enter into covenant with him and then he takes us into covenant with him and wherever you find this covenant mentioned between God and his people you shall alwayes find these gracious qualifications going before see Ezek. 36.25 26 27. then the covenant in the 28 ver and so in all the rest but saith Crispe and Lancaster both we may doe some duties and service to God but not as conditions of the covenant but he hath no proofe to confirme it so then when God takes us for his his people in covenant with him we againe take the Lord to be our God and as God binds himselfe to us to doe us all manner of good so we againe bind our selves to God to doe him all manner of service duty and obedience as when a Master makes a covenant with his Prentice he binds himselfe to find him all manner of necessaries and the Prentice binds himselfe to doe him all manner of service and wherefore serve our Sacraments but as seales of this covenant that is betwixt God and us and as often as we receive them we doe as it were renew our bond of obedience unto him The Doctor saith when men are justified then God hath made a covenant with them but saith he this was done before man could doe any thing before the children had done either good or evill it was said Jacob have I loved and Esau have I hated I answ that was not spoken before but a long time after by Malachy the Prophet Romans 9.13 but there is no such thing in
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
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
Secondly we may know the true God from all false gods by this that he is infinite First in his unmeasurable greatnesse Great is the Lord and greatly to be praised and his greatnesse is unsearchable Psal 145.3 Behold God is great and we know him not Job 36.26 Behold heaven and the heaven of heavens cannot containe thee 2 Chr. 6 18. He is omnipresent in all places Whither shall I goe from thy presence To heaven thou art there to hell thou art there to the bottom of the sea thou art there Ps 139.7 8.9 But no other God is so Secondly God is infinite in his unmeasurable age and time of his being there was none before him nor shal e any after him He is Alpha Omega the first and the last Rev. 1.8 His days cannot be searchen out Job 36.26 Thy yeaâ—es have no end Psa 202.27 From everlasting to everlasting thou art God Psal 90.2 The Lord is the true God he is the living God and an everlasting King Jer. 10.10 But no other God is so Thirdly God is infinite in his wisedome understanding Oh the depth of the riches both of the wisedome and knowledg of God how unsearchable are his judgments and his wayes past finding out Rom. 11.33 Great is the Lord his understanding is infinite Psa 147.5 The Lord knows the hearts of men Psal 94.11 He seeth not as man seeth he looketh on the heart 1 Sam. 16.7 Hee knowes all things John 21.17 Thine eyes are open upon all the wayes of the sons of men Jer. 32.19 All things are naked and open unto the eyes of him with whom wee have to do Heb. 4.13 Yea the darknesse hideth not from thee but the night shineth as the day the darknesse and the light are both alike unto thee Psal 139.12 But thus no other God can do Fourthly God is infinite in this that he is unchangeable or immutable The finite creatures change daily But the Lord is the same yesterday to day and for ever Heb. 13.8 I am the Lord I change not Mal. 3.6 With him there is no variablenesse not shadow of turning Jam. 1.17 The heavens wax old as a garment and as a vesture shal be changed But thou art the same for ever Ps 102.27 Heb. 1.12 God said to Moses I am that I am Exo. 3.14 That men may know that thou whose name alone is Jehovah art the most high over all the earth Psal 83.18 Hee hath his being of and from himselfe being alone Independant who gives ceing to all his promises all creatures have their being from him In him we live move and have our being he giveth to all life and breath and all things Acts 17.25.28 Therefore he alone is unchangeable but all other Gods are vanity Zech. 10.2 Fifthly God is infinite in his righteousnesse and holinesse The Judge of all the earth will do right Gen. 18.25 The Almighty will nor pervert judgement he accepteth not the persons of Princes nor regardeth the rich more then the poore for they are all the work of his hands Iob 34.12.19 And his holinesse is such that cannot be defiled with sin although he is in all places where sin is committed and hath a hand in all finfull actions The hand that is stretched out to slay another is moved by the Lord and the tongue that blasphemes his holy Name is moved by him For in him we live move and have our being Acts 17.28 Yet he is righteous in all his wayes and holy in all his works Psal 145.17 His work is perfect for all his wayes are judgment a God of truth without iniquity just true is hee Deut. 32.4 Hee wil by no meanes cleare the guilty Exod. 34.7 Nor spare his owne Son when our sins were imputed to him Rom. 8.32 Who is able to stand before this holy Lord God 1 Sam. 6.20 The Angels cover their faces as not being able to behold the glory of his holinesse and they cover their feet being ashamed that he should behold their infirmity And they cry out one to another saying holy holy holy Lord of Hosts the whole earth is full of thy glory And the Prophet cryes out saying Woe is me for I am undone because I am a man of unclean lips and I dwel in the middest of a people of uncleane lips For mine eyes have seen the King the Lord of Host Isa 6.2.3.5 For who among the Gods is like unto thee glorious in holinesse Exod. 15.11 Sixtly God is infinite in power he can do more then he wil do Mat. 3.9 Is any thing too hard for the Lord Gen. 18.14 Ier. 32.17 Who hath resisted his will Rom. 9.19 Our God is in the heaven and hath done whatsoever he pleased Psal 115.3.135.6 Our God in fixe dayes made the heavens the earth the sea and all the creatures in them Exod. 20. But those gods that have not made the heavens and the earth even they shal perish from the earth and from under those heavens But our God hath made the earth by his power he established the world by his wisedome and hath stretched out the heavens by his discretion Ier. 10.11 12. Then let us not halt between two opinions When the people saw his power they fell on their faces and said the Lord he is the God the Lord he it the God 1 Kings 18.21.39 Of what did the Lord make the world and by what meanes is it continued and upheld Answ The Lord made all things of nothing Things that are seen were made of things which do not appeare Hebr. 11.3 And he upholdeth all things by the word of his power Heb. 1.3 For the earth hangeth upon no thing Iob 26.7 But was man made of nothing Answ The first matter was made of nothing being the earth and the rest of the Elements And then the Lord God formed the body of man of the dust of the ground and breathed into his nostrills the breath of life and man became a living soule Gen. 2.7 But had not the woman also a soule given to her Answ Yes Hannah poured out her soule before the Lord 1 Sam. 1.15 And saith Mary my soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour Luke 1.46 47. And the Lord opened Lidia's heart that she attended unto those things that were spoken by Paul Acts 16.14 And Mary kept the sayings of Christ in her heart Luke 2.19.51 In what estate or condition was man created Answ In a blessed estate In the image and likenesse of God which consisted in knowledge Col. 3 10. In righteousnesse and true holinesse Ephes 4.24 And in his soveraignty over all the creatures here below Gen. 1 28 Psalm 8.6 7 8. Wherefore did God create all things Answ God made all things for his own glory The heavens declare the glory of God and the earth sheweth forth his handy worke Ps 19 1 The Lord made all thing for himselfe Pro. 16.4 In what did God require that Adam should glorifie him Answ In fulfilling a Covenant