his mercifull promise lets the poore sinner feele the assurance of his love wherewith he loveth him in christ see Mat. 7.7 Isa 65.24 Job 33.26 this assurance is a lively evidence of faith Are there divers degrees and measures of faith A. Yes the least measure of faith that any man can have is this when a man of an humbled spirit by reason of the littlenesse of his faith doth not yet feele the assurance of the forgivenesse of his sinnes and yet he is perswaded that they are pardonable and therefore he desireth they should be pardoned and with his heart prayeth to God for pardon and though he see no light yet he will stay upon his God Isa 50.19 this may be called smoaking flax or a bruised reed Isa 42.4 or the graine of mustard-seed Mat. 17.20 How doe you know that such a man hath faith A. These desires and prayers are testimonies of the spirit rom 8.23.26 gal 4.6 whose propesty it is to stirre up longings after heavenly things with sighes and groanes for Gods favour and mercy in christ now where the spirit of God is there is christ dwelling Eph. 3.17 and where christ dwelleth there is true faith how weak soever it be Eph. 3.17 What is the greatest measure of fâ—â—iâ—h A. When a mans faith encreaseth daily and at length he is fully perswaded of Gods love to himself in particular and that his owne sinnes are fully pardoned and forgiven for the merits of christ I am perswaded that nothing is able to seperate us from the love of God that is in Christ Jesus our Lord rom 8.33 â—9 this 〈…〉 veâ—y evidence of a strong faith Hath a christian this full assurance of faith at the first A. Noâ— the righteousnesse of God is revealed from faith to faith rom 1.17 and they must pray the Lord to encrease their faith Luke 17.5 and they must with all diligence adde to their faith vertue 2 Pet. 1.5 and fight the good sight of faith 2 Tim. 4.7 but they a estroâ—g who are of fullage and by reason of use have their sâ—nses exercised to discerne both good and evill Heb. 5.14 such are not weake in faith they will not stagger at the promise of God through unbeliefe but being streng in faith they will give glory to God being fully perswaded that what God â—â—oneised he was able also to performe rom 4.19.20 21. Is this justifying faith commanded in the law A. No not by the law of works but by the law of faith rom 3.27 the law doth not reveale it and thâ—â—fore it doth not command it but the law is so far from revealing justifying saith that it never knew it and Adam had the morall law written in his heart and yet he had no justifying faith which apprehendeth Christ as a Saviour and Redeemer this saith Adaem knew not by the law of works till the law of faith came in the promised seed Gen. 3.15 What benefits come by this faith in Christ A. Hereby we are both justified and sanctified being justified by faith rom 5.1 and sanctified by faith in me Acts 26.18 purifying their hearts by faith Acts 15.9 then our persons are accepted with God Gen. 4.4 What is it to be justified before God A. It comprehendeth two things first to be cleered from the guiltinesse and punishment of sinne who shall lay any thing to the charge of Gods elect it is God that justifieth rom 8.33 there is no condemnat on to them which are in Christ Jesus who is he that condemneth it is Christ that dyed ye rather that he is risen againe rom 8.1.34 secondly we are accepted as perfectly righteous before God by him all that beleeve are iustified from all things from which they could not be justified by the law of Moses Acts 13.39 What other benefits comes along with iustifying faith A. Then all our prayers and and services are acceptable with the Lord Gen. 4.4 Prov. 15.8 Rom. 5.2 and it makes us to escape all the dangers threatned against the wicked at the day of judgement Luke 21.36 and it makes us worthy of the Kingdome of God Luke 20.35 2 Thes 1.5 Yea Christ is yours and all is yours both things tresent and things to come 1 Cor. 3.21 22. How may a man know that he is justified before God A. He need not to search the secret counsell of Gods decrees nor seeke for revelations or an Angell from heaven to tell him but this is the way for any that would truly find it we must search to see whither we in heart and life be sanctified and if we find this we may safely conclude our selves to be justified What is sanctification A. It is a renewed holinesse which fits and prepares the creature for the Lords use goe yee out of the middest of her be ye â—eane that beare the vessels of the Lord Isa 52.11 for he will be sanctified in all that come nigh him Levit. 10.3 if any man purge himselfe he shall be a â—essell unto honour sanctified and meet for the Masters use and prepared unto every good worke 2 Tim. 2.21 But may not a man have faith and be justified without sanctification A. No for faith as an instrument both justifies and sanctifies for as it receives and applies Christ and his merits to us in particular so it justifies and as it workes by love and acts all other graces in their lively motion so it sanctifies But Infants may be justified are they also sanctified A. Yes before I formed thee in the belley I knew thee here is Gods decree but as yet not brought forth Zeth 2.2 the man is not formed therefore as yet neither justified nor sanctified but sayth the Lord before thou camest out of the wombe I sanctified thee Ier. 1.5 many shall rejoyce at the birth of John because he shall be silled with the holy Ghost enen from his mothers wombe Luke 1.14 15. Proceed What be the parts of sanctification A. Two mortification and vivification mortification is that power whereby sin is abated and crucified in the faithfull how shall we that are dead to sin lâ—ve any longer therein rom 6.2 they which are Christs have crucified the flesh with the affections and lusts Gal. 5.24 By what meanes is mortification wrought in us A. By the death and buriall of Christ we are buried with him by baptisme into his death rom 6.4 our old man is crucified with him that the body of sin might be destroyed â—o 6.6 What is the other part of sanctification A. It is vivisication whereby inherent holinesse is begun and increased in us we receive the first fruits of the spirits be renewed in the spirit of your mind and put on the new man which after God is created in righteousnesse and true holinesse Eph. 4.23 24. you hath he quickned that were dead in trespasses and sinnes I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by
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
to a covenant of workes but they stand as a people redeemed not onely from Pharaoâ—â—s bondage but from the bondage of sin and satan Gods wrath and damnation figured out by that from Aegypt in the preface againe Adam was to stand by his perfect obedience to it or to fall if he failed in the least title but the law at Mount Sinai was a rule to square their obedience by but the penalty is taken off as I sayd before and they and we are bound to doe our utmost endeavour to obey it although we can never legally fulfill it but evangellically as we are in Christ to testifie our thankfulnesse and obedience to our Redeemer 1 cor 6.19 20. What are the maine differences between the covenant of workes and the covenant of grace A. The first covenant was of mans workes the second of Gods grace againe the first was made to Adam and in him to all his posterity the second was made with Christ and so in him for all the elect called the seed of the woman but not with the seed of the serpent Gen. 3.15 againe the first stood upon mans righteousnesse the second upon the righteousnesse of Christ made ours by imputation againe the first was soon broken standing upon the mutability of mans will but the second stands upon a sure foundation being Gods unchangeable will and so never can be broken for sayth the Lord I will establish with thee an everlasting covenant Ezek. 16.60 againe the first was a covenant of justice without mercy the second was a covenant of mercy yet in Christ justice and mercy met together Psal 85.10.89.28 againe the first man is of the earth earthly the second man is of the Lord from heaven and as the earthly so were all they in that covenant and as the heavenly such are they also that are heavenly and as we have borne the image of the earthly we shall also beare the image of the heavenly 1 cor 15.47 48.49 What be the offices of Christ to make him an alsufficient saviour A. First he was a Priest as he was both God and man and he sacrificed his body Mat. 20 28. and his soule was made an offering for sinne Isa 53.10 upon the altar of his Godhead Heb. 13.16 so christ was once offered to beare the sinnes of many Heb. 9.28 also by his integrity or purity of his humane nature and his obedience in performing all that the law requires as I shewed before thus Christ hath satisfied for our sinnes and he makes intercession for us How doth Christ make intercession foâ— us A. He appeares continually before his Father in heaven rom 8.34 Heb. 7.25 making their prayers acceptable to God by Iesus christ 1 Pet. 2.5 Eph. 5.2 by applying the merits of his owne perfect satisfaction to them rev 9.3.4 What other office hath Christ A. He is a Prophet to reveale unto his church the way and meanes of salvation it is written in the Prophets and they shall be all taught of God every man therefore he that hath heard and hath learned of the Father commeth to me Iohn 6.45 he teacheth continually by the ministery of word and by the inward teaching of his holy spirit Iohn 14.26.16.13 What other office hath Christ A. He is a King that he may bountifully bestow on us all the meanes of salvation he overcame the divell and hell and the grave and death as aconqueror see Acts 2.24.32.10.14 1 cor 15.55.57 all power in heaven and in earth is given to me goe ye therefore and teach all nations Mat. 28.18 19. on this rocke will I build my church and the gates of hell shall not prevaile against it Mat. 16.18 thus he is both a King to furnish and to defend his church You told me that faith was wrought in the soule by the fririt of God by the preaching of the Word now the question is how the Lord prepares the soule to receive that excellent grace of faith A. The Lord sayth I will give them one heart and I will put my spirit within you but the manner how this is wrought is this I will take the stony heart out of their flesh and then I will give them an heart of flesh then they shall walke in my statutes and keepe mine ordinances and doe them Ezek. 11.19 20. here you see the first worke is to take the stone out of the heart which in reason should be as painfull as to take the stone our of the bladder this is done by that sharp knife of the morall law when it bruiseth and humbleth us and worketh in us a sight of our sinne for by the law is the knowledge of sinne I had not knowne sinne but by the law for I had not knowne lust except the law had sayd thou shalt not lust rom 3 20.7 7. What is sorrow for sinne A. It is when a mans conscience is touched with a lively feeling of Gods displeasure for any sinne they were â—oricked in their hearts and sayd what shall we doe Acts 2.37 with an utter dispairing of salvation in regard of any thing in our selves O wretched man that I am who shall deliver me from this body of death rom 7.24 and so acknowledge our deserved shame should be eternally czra 9.6 How doth God worke this sorrow in us A. By the terrible curse of the law thus he which breakes but one of the commandements of God though it be but once in all his life time and that onely but in thovght is subject too and in danger of eternall damnation for it Gal. 3.10 Jam. 2.10 When the heart is thus prepared how doth God ingrafâ— faith in it A. By casting into it inward motions which are the seeds of faith first when the heart is humbled under the burden of sin then to acknowledg to feel that we stand in need of christ this is the seed of faith for we see that we have spent our money for that which is not bread and our labour for that which satisfieth not Isa 55.2 secondly a hungry desire and a longing to be made partaker of christ his merits these also are the seeds of faith for such are blessed and promised to be filled Mat. 5.4 rev 21.6 thirdly using the meanes when we see the need of christ and have a longing desire after him flying from the sentence of the law pricking the conscience to the throne of grace such shall obtaine mercy and find grace to help in time of need Heb. 4.16 How is this done A. First as the Prodigall did to think our sinnes pardonable and to say Father I have sinned against heaven and before thee and am no more worthy to be called thy sonne make me as one of thy hâ—red servants Luk. 15.18 19. then with loud cryes for Gods savour in christ in pardoning sinnes with a fervent perseverance herein till the desire of our heart be granted as the woman of Canaan did Mat. 15.22 23. What followes after this A. Then God according to
graces then saith he our riches money and cloathes and victuals are graces also I might here shew that these are cemporall and not spirituall and againe some that are spirituall are common and some are speciall your heavenly Father will give his spirit to them that aske him Luke 11.13 this is not to be understood the third person but his gifts or good things Mat. 7 11. desire spirituall gifts 1 Cor. 14.1 abound in this grace also after he hath named other graces as faith utterance knowledge and love 2 cor 8.7 stirre up the gift of God that is in thee 2 Tim. 1.6 and to say that repentance and faith are the same thing cannot be for repentance conâ—sts much of godly sorrow beway ling the breach of the first Cevenant and our misery that came upon it but faith is fixed upon the second Adam fulfilling the second Covenant for us beleeving and applying the happinesse that came upon it but more of this anon for the present it may suffice that here you see qualifications before that Christ doe actually possesse the soule But he replies saying that it is a sordid and a grosse conceit in the hearts of some persons to thinke that there cannot be humiliation for sinne except perions be brought to diâ—paire page 3â—4 I ans a man cannot he humbled for those sins in himselfe unlesse he dupaire of all hope in himselfe thou sardest not there is no hope thou hasi found the life of thâ—ne hand therefore thou wast not grâ—eâ—ed Isa 57.10 he that doth not deny himselfe and forsake all and follow Christ is unworthy of him he cannot be his Disciple Luke 14 26.27 but saith he although a man be ntâ—erly undone before Christ come into the soule yet saith he the man is not sensible of it till Christ be actually given and come into the soule to work that sensiblenesse pag. 201. I ans the worst of men have been sensible of their undone condition altrough Christ never came graciously into their soules witnesse Cain Pharath Saul and Iudas all these by the law saw their undone condition for by the law is the knowledge of sin Rom. 3 20. but he replyes that a though the law be a light like the Sun yet it gives no eyes to see I ans that it did give those reprobates a sight of their undone condition and as an Instrument in the hand of Christ it may give a greater light so the law may convert the soul make wise the simple rejoyce the heart and enlighten the eves Psal 19. but howsoever the law may shew a wicked man his sinfull condition because some remainders of it are left still in nature The Gentiles by nature doe the things contained in the law which sheâ—es the work of the law that is written in their hearts Rom. 2.14 15. this may suffice to shew that a man may be sensible of his owne undone condition before that Christ comes graciously into the soule but further when Christ comes into the soule he comforts those that mourne he gives joy for mourning and the garment of praise for the spirit of heavinesse Isa 61.2 3. then sure they doe not mourne before they are sensible wherefore all this shewes that Christ works some qualification before he come to possesse the soule saith Christ to Paul I send thee to open their eyes and to turne them from darknesse to light from the power of Satan to God marke that they may receive forgivenesse of sinnes and inheritance among all them that are sanctified by faith in me Acts 26.18 here you see that forgivenesse of sins which is a great part of justification is not the first work in the soule but much preparation of common grace which goes before but â—peciall grace is the entrance of Christ as I said before which brings me to the third head of errours which are abont justification He saith that Christ enters actually and justifies a person before any gracious qualification be wrought in them page 155. he saith they are justified while they are ungodly page 136. I ans this is horrible blasphemy for it makes God an unrighteous Judge to pronounee a sinner just before that he is just either by inherent righteousnesse or by that imputed righteousnesse of Christ whereby alone he may be just but saith Crispe faith is a work and the Apostle saith to him that worketh not but beleeveth on him that justifieth the ungodly Rom. 4.5 it seems he takes this for a carnall beleeving such as may be in the ungodly remaining such for he leaves out his faith is connted for righteousnesse but it is of faith that it may be of grace Ro. 4.16 we have accesse by faith into this grace wherin we stand being justified by faith we have peace with God Rom. 5.1 2. yet as faith is a work we renounce it in poynt of justification as a poore lame Cripple cannot get his living by working yet he can receive an almes with his lame hand that shall maintaine him as well and better then working but saith Crispe Christ is put upon a finner before they have any hand to put him on as a Physitian useth to doe with an unruly Patient who shuts his teeth against his physick then he forceth his mouth open and powres it cowne his throat so saith he the Lord forceth Christ upon us page 150 151. and he saith Christ gets upon us as we get up to break a horse so saith he was Ephraim yoaked and fettered I ans this is nothing but the plowing and breaking that is by the law before that Christ enters graciously to justifie us but if this breaking be before this confounds his former tenet that Christ enters before any qualification or any prep ration be made for him so then the Lord plowes up the soule to make it fit for the seed of saving or justifying faith for saith Christ I stand at the doore and knock he doth not enter till the will be changed and made willing to receive him I doe dot say as the Arminians doe that Christ waits till we will but till he himselfe hath changed our hearts I say till then he will not enter graciously nay if his ownâ— Spouse be something unwilling he will depart cant 5.2 but saith Crispc Christ may come to us graciously as well as we may casta garment upon a dejected body having no hand to receive it I answer the comparison is not equall for all although this dejected body have no hand yet he hath life and a heart to receive that mercy thankefully but we are dead in trespasses and sinnes Ephesians 2.1 then how can a dead stone receive any thing that hath neither heart nor hand life nor motion to doe it so then faith must be wronght in the soule to receive chrut first before that we can receive him to justifie us we have accesse by faith unto this grace wherein we stand Romans 5.2 with the heart man beleeveth unto righteousnesse Rom. 10.17 the Gentiles
Genesis so that all which was spoken before the children were borne was this that the elder should serve the younger Rom. 9.11 12. and for that other place Rom. 4.5 see his wicked inference because it is said to him that worketh not therefore faith is not required to justifie â—s when as the words are cleer to him that worketh not his faith is counted for righteousnesse but saith he because it is not of works therfore it is not of faith when as the words are expresse that it is of faith and not of works and because the ungodly are said to be justified therefore he would gather hence that they are justified and yet remaine ungodly but if he were not blind he might read his saith and he that beleeveth on him that justifieth the ungodly now although the ungodly here be named as a man may be said to marry a Widow doth she remaine so after marriage so if Christ justifie the ungodly must they needs remaine so after they are ustified no here is faith as soone as ustification but faith the Doctor if these things must be as conditions then Christ justifies the godly and not the ungodly I answ No but the act of justification makes them just and therefore godly but saith Crispe the covenant is nothing else but Gods love to man I answ it is to covenant at all till man close with God by faith yet we grant that God is the Author of all this and therefore all the glory is to be given to him and not to us at all for he both makes us capable and then of his infinite goodnesse takes us into covenant with him but saith the Doctor faith is not a condition because it is a work of ours it is true the works of the law are excluded but faith is a work of grace again faith as a work doth not justifie but as an instrument not for the worthinesse of it as a grace but in regard of the worthinesse of the object for as the hand feedeth not the body as being food it selfe but as it receiveth and ministreth food unto it hereby it is sustained so faith justifieth by receiving and applying Christ to be our righteousnesse and life but the Doctor denies that Christ should justifie by faith because saith he if Christ should doe so then he must have a partner to justifie us I answ it would be counted a folly to say when a poore man puts out his hand to take an almes that the man did not of himselfe give that almes but sayth Crispe he had a partner and because David had a sling and a stone to kill Goliah therefore he had a partner to doe it this is the Doctors free grace that will not admit of faith wrought in us by Christ to receive and apply his righteousnesse unto us this sayth he is to make himselfe a partner with Christ but if a common Whore doe but beleeve that Christ hath done this with such a faith as may stand with her whorish heart then shee is justified because shee did not repent and then beleeve that shee should be justified but still remaining a Whore with a bastardly faith beleeves that shee is justified this is that hereticks devinity and old Lancaster affirmes the same but we receive the promise of the spirit by faith even we beleeve in Jesus Christ that we may be justified by faith Gal. 2.16 being justified by faith we have peace with God through Jesus Christ by whom we have accesse by faith into this grace wherein we stand Rom. 5.1 2. it is of faith that it may be of grace Rom. 3.16 let him take hold of my strength and so make peace with me Isa 27.5 and Christ dwels in our heart by faith Ephes 3.17 by grace ye are saved through faith Eph. 2.8 we are kept by the power of God through faith unto salvation 1 Pet. 1.5 Thus Christ will neither take possession of us to dwell in us nor justifie us nor adopt us nor enter into covenant with us nor save us without faith then what cursed seducers are these that would make faith but an idle spectator to see all those great things that are as they say all done before and without faith thus the devils instruments doe not onely seeke to abolish the law of God but the Gospell also by taking away the conditions of the new covenant so to make it void to their eternall ruine of body and soule for ever The sift head of errours is about a holy conversation he saith that Christ did not only put an end to the curse but also to the life of the law page 237. thus that law that should guide us in al holy obedience to the will of God this saith he Christ hath put an end to the very life of it but must we beleeve this seducer or the Prophet of God which sayth all his commandements are sure they stand fast for ever and ever Psal 111.7 8. thy word is setled for ever in heaven Ps 219.89 the Angels doe his commandements hearkning to the voyc of is word Ps 103.20 then hath Christ put an end to the life of the law which is for Saints and Angels for ever what a hellish tenet is this and saith Crispe a blamelesse walking according to Gods owne law established is a fruit of ignorance and a cause of mans not submitting to the righteousnesse of God pag. 206. what cursed blasphemy is this is not the law holy and the Commandement holy just and good Rom. 7.12 is not the Lord righteous in all his wayes Ps 1â—5 17 when Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse the text sayth then they were both righteous before God Luke 1.6 but were they both righteous before God and yet not submit to the righteousnesse of God the Gospell reveales the righteousnesse of God Rom. 1.17 and doth not the law the same Paul had not knowne sinne but by the law then did the law that shewed sin make him ignorant of righteousnesse and did his obedience to the law make him disobedient to Gods righteousnesse what blasphemy is this to affirme that Gods law should make a man despise Gods righteousnesse againe sayth this Doctor righteousnesse puts a man away from Christ and yet he saith that no sinfulnesse in the world can debarre them from him yet righteousnesse may debarre them from him page 249. upon these things I tarried so long with Mr. Lancaster that he was almost spent and his wife cryed out that her husband was almost spent and so my friend and I left him and were it not for his wife who looked very big about the middle I would have a third battell with him in which I am confident he would yeeld upon quarter for I perceived his munition was almost spent now for his argument that righteousnesse hinders a man from Christ when as no sin in the world can doe it although it be the sinne against the holy Ghost
the way of Gods proceeding thus First Elect then holy and then beloved Coloss 3.12 Then I conclude that we are neither beloved nor justified before faith see Pet. 3.17 Thus the faithfull messenger of the Lord Christ defended himselfe with the sword of the spirit which is the Word of God against this seven-headed Hidra in be Dan. Now I 〈◊〉 shew you those five incurable wounds that this faithfull messenger gave him that cut so deepe that a man might see the very bone perished In this wound was written that we are justified by faith therefore not before faith this was harsh to him that had none But the servant of the Antinomians Christ thought to salve it up saying that he spake of the act of beleeving as though that faith in the true Christ could be in the soule and no act of beleeving But this shewes what a faith theirs is The Apostle of the true Christ saith Faith without workes is dead James 2.17 Now if their faith be no better I grant that they may be justified aswel without it as with it But it seemes he hath gotten some old heretick of his side which said that it was a wresting of the Scripture to say that we are justified by faith but he is ashamed to name him and therefore I suppose his conscience is convinced and hath checked him for speaking of it but he said a man may be both justified with faith and without it in a different sense First to be reputed and accounted just I answer but this is Gods worke alone But then secondly It may be taken to declare or manifest us to be just as workes Justifie I answer as faith is a worke it declares yet not to others but to our selves Hast thou faith have it to thy selfe before God Rom. 4.22 But faith it selfe is many times as hard to be known as our justification I meane that act of it that justifies us which is to take and apply Christ and his benefits unto us Thus it justifies is very hard to be known but as it workes by love and acts all other graces so it sanctifies and may easily be known and by this meanes we come to know that we are justified I hose fruits of faith justifie the trueth of our faith that it is living and not a dead faith when it bringeth forth fruits But faith is the hand of the soule taking hold of Christ the Iustifier and so it is counted for righteousnesse Rom. 4.5 So then God justifies by forgiving and pronouncing a sinner to be just and our works justifie by declaring to others that God hath justified us but faith justifies by receiving and applying Christ and his merits and so makes us just If you did but know what true faith was you might soone know where to place it in point of Justification so should you not exalt it into Gods place nor abase it into the place of workes The second deadly wound that was given to Hidra in his Den was this He that beleeueth not shall be damned Mar. 16.16 And this cut so deepe that he almost despaired of help For saith he if it be finall it is a note of damnation Now this is all that we require for we do not say that every man shall be damned that is in the state of unbeleife for then all should be damned but we say that finall unbeliefe damnes the soule and this you grant and yet you said that Infants are justified before they have faith Now if they should dye being justified are they damned because they do not beleeve or are they saved and yet dye in unbeliefe How will you get out of this circle This den may be called the land of darknesse without order Iob 10.22 Being full of Theeves and without government dashing and splitting themselves one against another A third deadly wound the faithfull messenger gave him in his den was this Without faith it is impossible to please God Therefore wee cannot bee justified without it Now a man pleaseth God when he doth those things that God requires and in that manner that he requires and to that end as he requires Now these he approves to be well done because they are grounded upon his Word acted by a justified person and tend to his glory Now this you grant saying we cannot come to God without faith and therefore cannot please him but you being sensible that your faith is nought if you have any and therefore you seeke another way to cure it saying although wee cannot come to God before wee beleeve yet God can come to us and Justification is Gods act upon a sinner and not a sinners act upon God I answer For to pronounce a sinner just is Gods act but to take and apply that righten snesse of Christ that makes us just is our act of faith And to say that God will pronounce any just before that they have by faith put on Christ Rom 13. This were to make God an unrighteous Judge to pronounce them just which are not just For what justice hath a sinner till the justice of Christ is made over to him and accounted for his Therefore faith in Christ must needs goe before God pronounce them just Again they do not only blasphe are God as an unrighteous Judge pronouncing them just which are yet unjust When at hee will by no meanes cleare the guilty Exod. 34.7 But also by this we may see what a Christ our Antinomians boast so much of which comes sneaking a day after the fair and brings them faith when they are just before brings his righteousnesse when they need it not comes to help them when they have tryed their cause before the Judge and quitted before he comes Such a Christ is not worth seeking after But what is your meaning of Gods comming to you when you have no faith to come to him Is God come to you and yet you remaine at a distance from him or doth God moove personally to you and you sit still as a man may come to you while you are sitting I had thought God had filled all places and did not move from place to place as man doth These are but poore fig-leaves to hide your nakednesse then the trueth is Gods comming to us and our comming to him is the same thing only the cause of the motion is in God and the motion it selfe in us So then when God moves us to come to him this is his comming to us and then we cannot be asunder Now he moves us by his spirit infusing faith into us and so our faith taking hold on him we are drawn by his spirit into unity and communion with him The fourth deadly wound given to Hedra in his den is this Whatsoever is not of faith is sinne Rom. 14.23 This is terrible to him that hath no faith Therefore he being sensible that there is something in it that would bite cruelly if he should suffer it to fasten upon him therefore hee
ever taught in the Sinagogues and in the Temple whether the lows alwayes resort and in secret have I said nothing John 18.20 And faith Paul I am not ashamed of the Gospell of Christ Rom. 1.16 He went into the Sinagogue and spake boldly Acts 19.8 But the Antinomians Christ creeps into houses and leads captive silly women laden with sins and led away with divers lusts ever learning and never able to come to the knowledg of the trueth 2 Tim. 3.6 7. He is in the secret chambers or in the desars Math. 24.26 He is in their private meetings the nurseries of al heresies while there is liberty to worship the Lord openly Our Christ comes into the soule with power pulling down the strong holds of Satan binds the strong man and spoyles his goods Math. 12.28 And casts him out by the spirit of God vers 29. But the Antinomians Christ comes into their soule and lives there as an underling in that soule where the Divell raignes as Lord and King and leads them captive at his will 2 Tim. 2.26 The Prince of the power of the ayre ruleth in the children of disobedience Ephes 2.2 See Crisp page 320. When the spirit of our Christ comes into the soule he takes out the stone out of the heart and renews a right spirit in us Psal 51. In righteousnesse and true holinesse Ephes 4.23.24 It is God that worketh in you both to will and to doe of his owne good pleasure Phil. 2.13 But the spirit of the Antinomians Christ is an idle spirit living many years in the soule as an underling to the Divell doing nothing When our Christ puts his spirit into us this spirit causeth us to walke in his statures and to keep his judgments and do them Ezek 36.27 The holy Ghost wil teach you all things and bring all things to your remembrance John 14.26 And brings in every thought to the obedience of Christ 2 Cor. 10.5 And leads into all truth John 16 1â— But the Antinomians Christ puts neither life nor motion into those where he comes but still they remaine dead stones and empty trunckes See the tree of knowledge and counsell to Laodicea Againe when our Christ comes into the soule he comes as a King and commands obedience to the morall law being the statute law of heaven Psal 119.89.103.20 Saying you have heard that it hath been said thus but I say unto you thus Math. 5. He taught as one having authority and not as the Scribes Mat. 7.29 He cleared the law from these false glosses of the Scribes and Pharisees and delivered it in his own name And when one asked what he should do to have eternall life then he sends him to the Law But the Antinomians Christ frees them from all obedience to the morall law and makes them as idle as himselfe Our Christ commands us to take heed of drunkennesse and surfeiting and cares of this life that we may be accounted worthy to escape the dangers of the dreadfull day and to stand before the son of man Luke 21.34 35. But the Antinomians Christ perswades them that a Drunkard or Whore-monger or any vile person without any change or alteration in the world if his heart do but say I would have Christ al that sinfulnesse though continued in is no bar in the world to hinder this man from claiming his portion in Christ see Dr. Crisp page 314.320 The Apostle of our Christ saith Ye lust and have not and ye aske to spend it on your lusts Ye adul erers and adulteresses know ye not that the friend-ship of this world is enmity with God James 4. But the Antinomians Christ perswades them that David did not offend the Lord in the sin of adultery nor Paul in his persecution of the Saints of God for all occasion of quarrell and controversie is absolutely taken away see Dr. Crispe page 303. Nay further they affirme that if a man refraine adultery in obedience to the law he sins more then he that commits that that fearfull sin in despight of the law which makes them forsake all their acquaintance that live in obedience to the law and chuse to themselves such prophane company that they may be sure aro of their own opinions The Apostle of our Christ saith every member is necessary being led by one spirit into all truth Ioh. 16.13 And baptized into one spirit and rejoyce in each others happinesse and grieve at any injury done to their fellow-members there is no schisme in his body 1 Cor. 12.12.13.25.26 But the Antinomians Christ leads some of his members but the Divell leads many more of them then he being whores and drunkards without any change or alteration see Crisp p. 314.320 Who defie the law of God For one of them said I am not bound to live with a dead man I will take to me a spirituall husband And shee like a strumpet forsooke her husband and took another and yet a member of their Christ witnesse Mr. Rushbrook and his wife If any shall say he is a member of our Christ bear no fruit he takes him away and casts him into the fire being a withered branch good for nothing Joh. 15.2.6 He is not an unrighteous Iudge to cal evill good he will not justifie the wicked Isa 5. He wil by no meanes clear the guilty Exo. 34.7 He went into his garden to see the fruits of the valley whether the Vine flourish and the Pomgranat budded Cant 6.11 He saith Herein is my Father glorified that ye bear much fruit marke so shall ye be my Disciples Joh. 15.8 But the Antinomians Christ pronounceth an unrighteous sentence calling evill good justifying the guilty before they have any faith to receive the righteousnesse of Christ whereby alone they may be just Our Christ saith being justified by faith we have grace with God Rom. 5.1 Therefore wee conclude that a man is justified by faith without the deeds of the law Rom. 3.28 Hee that beleeveth on him that justifieth the ungodly now mark his faith is courted for righteousnesse Rom. 4.5 But the Antinomians Christ saith they are justified before and without faith while they remain ungodly see Crisp page 136.155 Our Christ saith he that beleeveth not shal be damned Mark 16.16 Neither shal he see life but the wrath of God abideth on him Joh. 3.36 But the Antinomians Christ saith a man may be saved without faith see the counsell of Christ to Laodicea Our Christ when he comes into the soule he comes by water and blood to sanctifie aswel as to justifie 1 John 5.6 But the Antinomians Christ comes to justifie them and yet not to sanctifie at the same time Nay further he saith sanctification of life is not a joâ— the way of a justified person unto heaven see Crisp p. 69. The spirit of our Christ is always working in us where it is and by this working we know our selves to be justified But the Antinomians Christ perswades them that their justification cannot
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