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 〈◊〉
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
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
doth punish some for the glory of his justice but not through any hatred of their sin This last reason affirmed by Mr. Banes is now revoaked Thus we see by what spirit these men are led being ashamed of his error And now I have set before you the Christ of the Legalists as they scornfully call us and the Christ of the Antinomians Now if it seem evil to you to serve the Lords Christ chuse you this day whom you will serve whether the Antinomians fained Christ or the true Christ of God But as for me and my house we wil serve the Lord Josh 24.15 Halt no longer between two opinions But if Baal be God follow him but if the Lord be God follow him And like Iehn destroy the name of Baal out of Israel 2 Kings 10.28 Hos 2.17 Let us not put the Lord to decide the controversie by fire from heaven having his word the true Judge of all controversies Therefore whosoever shall despise the Word shal be destroyed and he that feareth the Commandement shall be rewarded prov 13.13 Then be not led away with a fained Christ but cleave to the Lords Christ who is able to keep that which thou committest to his trust and to present thee faultlesse and unreprovable in his sight Coloss 1.22 Now the Lord open thine eyes to see clearly into all these things that differ and give thee grace to hold fast that which is good that thou maist be setled upon the true foundation and there stand like mount Zion unmoveable for ever Psalm 125.1 The grounds of true Christian Religion very necessary to build us on the true Rocke Iesus Christ WHat is the true Christian Religion Answ It is the way to worship God through Jesus Christ according to his own appoyntment First it is called the way of holinesse Isa 35.8 The new and living way Heb. 10 20. The narrow way Mat. 7. the way everlasting Ps 139.14 And it must be in Christ For God was in Christ reconciling the world to himselfe 2 Cor 5.19 And according to his own appointment For all those Ceremonies Types of Christ were done as the Lord commanded Moses Exo. 40. Therefore Christ as a son over his owne house Heb. 3.6 Spake as having authority not as the Scribes Mat. 7.29 He saith all power in heaven earth is givento him ver 28.18 Therefore he in his own name saith Thus you have heard but I say thus unto you Math. 5.28 What are the parts of Religion to be known Answ They are two First is concerning truths to be known that you may prove what is that good acceptable perfect will of God Thou art a Iew knowst his wil Rom. 12.2 3.18 The 2 concerning truths to be practised Thy people shal be willing in the day of thy power Ps 110.3 If ye be willing obedient ye shal eat the good of the land Isa 3.19 Not he that saith Lord Lord but he that doth the will of my Father shal be saved Math. 7.21 The doer of the work shal be blessed in the deed Iam 1.25 Let us hold fast our profession Heb. 4.14.10.23 He that holdeth out to the end shall be saved Mark 13.13 What are the grounds of Religion Answ They are two First it is a right knowledge of God as hee hath revealed himselfe unto us in his word concerning his unity of essence in the Trinity of persons his names and attributes and works of Creation and providence The second maine ground of Religion is a right knowledg of our selves as we were first created righteous holy after Gods own Image Gen. 1.26 Since the fal none is righteous Rom. 3.10 Thirdly as we are in the state of â—race righteous in part Phil. 3 12.15.16 Fourthly in the state of glory perfect in degrees as creatures Heb. 12 23. How do you know there is a God Answ I know there is a God by the testimony of conscience accusing for sin committed and is â—â— were Gods deputy to arraign and condemn us for it which could not be but from a displeased God 1 Kings 17.8 John 8.9 Secondly from the comfortable refreshing wee finde in our soules when we are faithful and conscionable in our obedience to the Lord 2 Cor. 1.12 Rom. 9.1 Acts 22.1 Thirdly I know there is a God by the frame of the world By these vâ—â—ble things are clearly sâ—en his eternal power aâ—d God-head Rom. 1.20 The heavens could not make themselves because they cannot keep themselves from perishing Psal 102.25.26 Heb. 1.10.11 Neither could the earth make it self nor the silly creatures that are in it could not make it nor themselves they being all mortall and vanity which plainly shews that their first beginning was by a divine power Fourthly all nations do acknowledg that there is a God and that he ought to be worshipped although they cannot find out the true God nor truely how to worship him Fifthly I know there is a God that provideth food for all creatures and not onely so but in making their food nourishing being of it selfe without life yet without which they could not live although our cloaths being void of heate yet keepeth our bodies warm which could not be without a God also that all the creatures being at variance feed one upon another yet every kind preserved which could not be without a God How many Gods be there Ans There be many idol-gods which are nothing in the world and many that are called gods Lords But to us there is but one God There is none other Gods but one Cor. 8.4 5 6 In this God there are 3. real distinct Persons having subsistance in the same Essence The Father the Word and the holy Ghost and these three are one â— John 5.7 How do you know the true God from all false gods Answ First the true God is known from all false gods by the simple purity of his divine nature being void of all composition the creatures are made up of the 4 Elements but God is not so and his essence is free from all division or parts We may not say this is one part of God and that is another as we say of the creature Again what is in God cannot be multiplyed or encreased as to have more wisedome or more strength Neither can there be any decrease of any thing that is in God Againe no accidents can cleave to him or adde any thing to his perfection but what ever he is he is the same essentially But are not the three Persons so many parts of his God-head Answ No the Father is God the Son is God the holy Ghost is God and yet not three Gods but one God This Trinity in Unity and Unity in Trinity is a holy mistery and is rather to be religiously adored by faith then curiously searched by reason further then God hath revealed in his word The mean time let us neither confound the Persons nor divide the substance of his perfect Essence
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
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
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
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