I Borrowed those fourteen Sermons of Doctor Crisps in which the Antinomians say, Christ alone is exalted, but I found so many errou [...]s in it, that it would have been endlesse to have answered them all distinctly one after another; and having the Booke but two dayes in my hand therfore I thought fit to gather the substance of them to these c [...]r [...]aine heads; first those errours a­bout redemption: secondly those about possession; thirdly those about justification; fourthly, those about the new Covenont: fi [...]ly those about a holy conversation; with a briefe and plain answer to them, to shew how Christ alone by them is exalted. First, their errours about re­demption, the Doctor saith, we may collect the universality of redemption of all and every particular man in the world, pag. 296. this he illustrates by this comparison saying, That the Lord pardons sinners as when a King by proclamation sends forth a generall pardon for all Theeves without excepti­on; so that if a man be but a Theefe it is enough the pardon is sent him as a deed of gift universally exhibited pag. 162 163. but saith the Lord to Jerusa­lem, how shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods they commit adultery and assemble themselvesn [...]roops to the harlots houses, Jer. 5.7. obey his voice, provoke him not, for he will not pardon your transgressions for my name is in him. Exod. 23.21. some sinners shall never be purged from their filthinesse. Ez [...]k. 24.13. he that blasphemes against the holy Ghost shall never be forgiven Mat. 12.31. then is his par­don for all sinners, he cals none but those that are heavy laden with their sins Mat. 11.28. and excludes those that cry Lord Lord and will not do the will of his Father, M [...]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 [Page 2]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 soea [...]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, [Page 3]in iniquity, yet couldest thou but come to Iesus Christ, I say onely come; marke he mean [...]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 t [...]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 [...]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 sa [...]th into this grace wherein we stand, Rom. 4.2. and God ha [...]h given repen­tance unto life, Acts 11.18. Here Master Lancaster affirmed that faith and re­pentance [Page 4]were both the same thing and that he knew no graces of the spirit, but testimonies of Go [...]s love, and (it we call these) 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 con [...]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 di [...]paire, page 3 [...]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 th [...]ne hand, therefore thou wast not gr [...]e [...]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 nt [...]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 she [...]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 [Page 5]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 [...]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 own [...] Spouse be some­thing unwilling he will depart, cant. 5.2. but saith Crispc, Christ may come to us graciously as well as we may casta garment upon a dejected body, having no hand to receive it,

I answer, the comparison is not equall for all although this dejected bo­dy have no hand, yet he hath life and a heart to receive that mercy thankefully, but we are dead in trespasses and sinnes, Ephesians 2.1. then how can a dead stone receive any thing that hath neither heart nor hand, life nor motion to doe it? so then, faith must be wronght in the soule to receive chrut first, before that we can receive him to justifie us; we have accesse by faith unto this grace wherein we stand. Romans 5.2. with the heart man beleeveth unto righteousnesse, Rom. 10.17. the Gentiles attained to this righteousnesse because they sought it by faith, but Israel [...] not attained to this righteousnesse, wherefore? because they saught it not by faith, Rom. 9.31, 32. so then, we must have faith before and by which we must receive the righteousnesse of Christ, for before faith was wrought in the soule there was none righteous no not one, that every mouth may be stopped, and all the world may be guilty before God; marke, I doe not say guilty be­fore men, but before God, for all have sinned; till the righteousnesse of God be imputed to us which is by faith of Jesus Christ unto all and upon all that beleeve, for there is no difference, Rom. 3.10, 19 22, 23. but the Doctor would faine be justified without faith, against the cleere light of the Scripture, and cannot tell how to make it appeare, therefore he almost yeelds; but yet he hath one starting hole more, saying, although faith justifies yet saith he, this faith is confined in the person of Christ and not in us: I ans. with Paul, even we have beleeved in Iesus Christ, that we might be justified by the faith of Christ, that the promise by faith of Iesus Christ might be given to them that beleeve, Gal. 2.16.3.22. but when he comes to make his matter good at the end of the seventh Sermon, he unawares confounds all that he hath said both before and after, in this point; for saith he, we are all like Jeremiah in the dungeon when Christ comes into us, and he is like Ebedmelike who let downe the ropes of his faith and puls us out; so then, here you see Ebed­melike did not goe downe to Jeremiah, but cast downe the ropes by which he drew him up to him, so our Ebedmelike Iesus Christ doth not first come into our filthy soules while the divell rules and reignes but first he casts downe the grace of faith into our soules, and by that faith he drawes us out of our sinfull condition, so then our Ebedmelike did not goe downe and get upon our backs as we goe to breake a horse, and as a Physician powres downe the Physicke in spite of the Patient, but first reacheth downe the ropes of faith, and presently we are made willing to come out, for by this rope of faith Christ and us are [...] together; [...]either doth the rope of faith manifest to our selves nor others, So [...] it was cast into the dungeon, and as hard to be knowne as justification it self; for Jerenmiah had the ropes, yet he saw them not till he came out neither did he see Ebedmelike till he was out, yet he trusted by that rope to get on [Page 7]although he saw it not; so Job, although thou hidest thy face from me and hol­dest me for thine enemy yet saith he, though he slay me yet I will trust in him. Job 13.15.24. and saith the Prophet, he that walketh in darknesse and sees no light, let him trust in the name of the Lord, and stay upon his God, Isa. 50.10. but both Crispe and Lancaster affirmes, that faith acts no longer then it manifests it selfe, for say they, faith is the evidence of things not seene, Heb. 11.1. but I had rather take Pauls word then both theirs, who saith we walk by faith and not by sight, 2 Cor. 5, 7. sight is reserved till faith is ended, then we shall see Christ face to face, 1 cor. 13.12. but doth faith evidence all things to them that they beleeve? hence I gather, that their faith is the evidence of hell, for they beleeve it if they be not Atheists and it is not seene, and there is a ba­stardly faith very full of confidence, as the true borne faith of a Christian, like the stony ground full of joy, which failes them when they have most need of it; but saith Crispe, faith acted by beleevers is full of sinne, but if this man had knowne what true faith had been, he would rather have said, that faith acted by beleevers is full of Christ, and a weak faith may take hold on Christ and be justified, as well as a weak eye could look on the brazen Serpent and be healed Iohn 3.14.15. so then God justifies by pronouncing us just, and christ justifies by his merits purchasing it for us and Faith justifies by applying those merits of christ to our selves, and works alone declare it, Iames 2.21.25. or thus as faith acts by receiving or taking christ and his righteousnesse, so it ju­stifies, and as it works by love, and acts all other graces so it sanctifies and manifests it selfe to our selves and others; this they deny, saving, that act which justifies is manifestation.

The fourth head of errours is about the new covenant: In his sixth Ser­mon he saith, christ hath made a covenant without any conditions on our part, page 124. and he saith, in way of condition of the covenant we must doe nothing page 128. he sayth, it is probable that christ was the first covenant, page 124. but was christ the first covenant? then how came the first to be faul­ty? will they tax christ with faults, which was without sinne? and againe, how came the second covenant better then the first and built upon better pro­mises? Heb. 8.8, 9. is any thing better then christ, and any promises better then those that are made in him? me thinks men should be ashamed and tremble to preach and print such hellish blasphemy; so then the first cove­nant was made to Adam & all mankind in him by nature, and the second cove­nant was made to christ, both God and man, and to all the elect as they are in him by grace, now as no man was bound to the conditions of the first cove­nant nor guilty of the breach of it till they have a being in him by nature, so none of the elect are bound to the conditions of the second covenant, till they have a being in him by grace; but both Crispe and Lancaster affirme, that [Page 8]this new Covenant is without conditions on our part: I answ. in this they shew themselves to be sonnes of Belial, that say of God and Christ his An­noy [...]ed, let us break heir bonds asunder and cast their cords from us, Ps. 2.2.3. but this is to about [...] new Covenant, and quite overthrowes the Gospell of Jesus Christ, I do admire h [...]y are not ashamed to call it a Covenant when as they deny the conditions of it: I must confesse Lamaster was ashamed to call it a Covenant and would have it to be only a legacy, or a will or testament, but this we grant as wel as he that we have nothing but what was freely given us of God by will or testament, but this testament and the new covenant may stand well together; for the first Adam had nothing but what he received from God as a free gift, yet that did not nullifie the conditions of the covenant, and make it voyd to him and his posterity; so the second Adam receiving grace without measure, Iohn 3.34. and out of his fulnesse we receive grace for grace, Iohn 1.16. yet all this hinders not the conditions of the new covenant, and as we were all bound to the conditions of the first covenant so that when Adam fell we all fell in him and as soon as we had our being in nature, we took that guilt upon us for the breach of that covenant, so as soon as we are in the state of grace in the second Adam, then we are bound to those conditions of the new covenant, which is not another distinct and contrary to the first cove­nant, but Christ hath fulfilled that first covenant which we had broke, and now our conditions are made more easie for us to keep; the first was made with a weake man therefore he soone fell, and we in him, but the second was made with him that was both God and man therefore he was able to keep the con­ditions of it, and not onely so, but to give us power to keep our conditions al­so, which are these chiefly, first, repentance and all those graces that may humble us for that great sinne in breaking the first covenant, and then faith to beleeve that Christ hath fulfilled for me; in particular therefore, the tenor of the Gospell runs thus, Paul testified both to Jewes and Gentiles repentance towards God that was for the breach of the first covenant, and faith in the Lord Jesus christ, Acts 20.20. repent and beleeve the Gospell, Mark. 1.15. there­fore the Apostles were sent to preach repentance and remission of sinnes, Luke 24.47. and when men did repent of their sinnes, then saith christ, onely beleeve, Mark 5.36. and when the Jaylor repented they sayd, if thou beleeve in the Lord Jesus thou shalt be saved. Acts 16.31. whosoever beleeveth in christ shall not perish but have everlasting life Ioh. 3.15. and Christ blamed the Priests and Elders because they beleeved not in him though the publicans and harlots beleeved on him yet sayth he ye repented not when ye had seen it, that ye might beleeve in him, Mat. 21.31. so then, we must repent for our breach of the first covenant, and grieve and mourne for those sinnes for which our Saviour suffe­red, and then we must beleeve that he hath fully satisfied the law for us upon [Page 9]these conditions we enter into the new covenant; yet I grant that faith is the gift of God, Eph. 2.8. and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sinnes, Act. 5.31. yet all this hin­ders not, but these are conditions on our part in the new covenant, they are given as a Legacy by will or testarment, to be imployed as conditions of the new covenant: but saith Crispe, it is called an everlasting covenant, then saith he, if it stood on these conditions, we should daily faile and make it frustrate, as Adam did, and then it could not be everlasting, except saith he man were so confirmed in righteousnesse, that he could never faile on his part; but this is not true, for God made an everlasting covenant with Abraham, Gen. 17. although he had his failing as well as other men; and whereas he faith, we should make it frustrate as Adam did. I answ. that we upon the conditions of faith and repentance cannot totally nor finally fall away, for in this new covenant of grace we doe not performe them in our owne strength, but in the power of christ, and he hath put his spirit in us to cause us to walke in his sta­tutes and his feare in our hearts, that we shall not depart from him, Jer. 32.4. Ezek. 36.27. now those that want these inward abilities, may be in the out­ward covenant as it was made with Abraham and his seed, but if they have not faith & repentance they frustrate the covenant of grace, for he that belee­veth not shall be damned, Mar. 16.16. except ye repent ye shall perish, Lu. 13.3.5. But saith Crispe, these things are by way of consequence, after we are in co­venant with God, as fruits and effects of that covenant; but saith he, they are not true by way of antecedence, page 124, this Lancaster affirmed also. I ans. man will not enter into covenant till he is agreed, for there can be no cove­nant without agreement of the parties that are to enter into that covenant, therefore the Lord sends forth his Ambassadours to beseech us to be reconci­led. 2 Cor. 5.20. now mans heart is not fit to enter into covenant till he repent for the breach of the old covenant, and beleeve that Christ hath fulfilled the new for him in particular, therefore of necessity repentance and faith are ante­cedents and concomitants of this new covenant of grace; for what fellow­ship hath righteousnesse with unrighteousnesse? what concord hath Christ with Belial? but God hath said in this new covenant, I will be their God, and they shall be my people, 2 Cor. 6.14, 15, 16, 17, 18. but saith Crispe, because God gives all, therefore nothing is required of man. I answ. the legacy or testa­ment is wholly of God, but the covenant that followes is not so and these may be cleerly distinguished, although not divided; in the legacy, saith the Lord. I will have mercy on her that had not obtained mercy; then followes the covenant. I will say to them that were not my people thou art my people and they shall say thou art my God, Hos. 2.23. thus God in his great mercy puts his feare in our hearts, and writes his lawes within us, to enable us to enter into cove­nant [Page 10]with him, and then he takes us into covenant with him, and wherever you find this covenant mentioned between God and his people, you shall al­wayes find these gracious qualifications going before see Ezek. 36.25, 26, 27. then the covenant in the 28 ver. and so in all the rest; but saith Crispe and Lancaster both, we may doe some duties and service to God, but not as con­ditions of the covenant; but he hath no proofe to confirme it; so then, when God takes us for his his people in covenant with him we againe take the Lord to be our God and as God binds himselfe to us to doe us all manner of good, so we againe bind our selves to God to doe him all manner of service, duty and obedience; as when a Master makes a covenant with his Prentice, he binds himselfe to find him all manner of necessaries, and the Prentice binds himselfe to doe him all manner of service; and wherefore serve our Sacra­ments but as seales of this covenant that is betwixt God and us and as often as we receive them we doe (as it were) renew our bond of obedience unto him: The Doctor saith when men are justified, then God hath made a cove­nant with them; but saith he, this was done before man could doe any thing, before the children had done either good or evill; it was said Jacob have I lo­ved and Esau have I hated. I answ. that was not spoken before, but a long time after by Malachy the Prophet. Romans 9.13. but there is no such thing in Genesis, so that all which was spoken before the children were borne was this, that the elder should serve the younger. Rom. 9.11, 12. and for that other place, Rom. 4.5. see his wicked inference, because it is said, to him that worketh not, therefore faith is not required to justifie [...]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 [Page 11]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, [Page 12]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. 1 [...]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, which shall never be forgiven, Mat. 12.32. this might convince him, if he were not mad upon his errour, but he confidently affirmed, that Christ excepts against no sin whatsoever, but only righteousnesse saying I came not to call the righteous but sinners to repentance, Mat. 9.13. to which I replyed that Christ came as well to call those that are righteous in their owne eyes to repentance, as those that are prophane and wicked livers, for Paul was such a one, as touching the righteousnesse which is of the law blamelesse, Phil. 3.6. yet Christ called him to repentance; then sayd I, why should any such be excluded from the call of Christ, but this did so in­rage M. Lancaster that he was scarce himself and yet he would hold and main­taine, that Christ came to call none but prophane sinners as whores and drun­kards; but if this be so, then all that come to the ordinances before conversi­on have barred themselves from Christ, unlesse they returne to their former prophanenesse Christ will never call them to repentance, and by Lancasters judgement, Christ will call more to repentance from the bandy stewes at Venus then from our assemblies; for if any come to the assemblies, or conforme to any ordinance before he be truly called, this man hath barred himselfe out of [Page 13]heaven; O most horrid and hellish doctrine! can they shew me an example from all their hellish meetings, that ever God called three thousand, as he did at one Sermon Acts 2.41. againe, if this were true, the Gospell would damne us all, for we all have an outward conformity before we have any inward truth and sincerity, thus Lancaster acts the devils part, to keep all before conver­sion from u [...]ing any means that they may be called; now you shall see what he sayth for those whores and drunkards whom he sayth are justified; sayth the Doctor and Lancaster, all this sanctification of life is not a jot the way of a justified person to heaven, page 69. thus you see that neither justified nor unjustified persons must use any meanes to come to heaven; but Lancaster said, there is a twofold sanctification, one in the person of Christ, that saith he is necessary, because Christ is the way, the truth, and the life; but then there is another sanctification in us; but sayth he, that is not a jot the way to heaven. I answ. and grant that the holinesse in the person of Christ is the cause of our comming to heaven; but here I am not speaking of the causes but of the way to heaven, now that way shall be called the way of holinesse, Isa. 35.8. for no uncleane thing shall enter into heaven. Rev. 21.27. the pure in heart shall see God, but without holinesse no man shall see the Lord, Mat. 5. Heb. 12.14. I may may cleere it thus; suppose I have a friend come to London, and I aske him the cause of his comming, he will answer me, such a businesse was the cause of it; then I demand by what way he came, then he will tell me, such a road way; so the holinesse of Christ is the cause of our comming to heaven, but our sanctification is the way thither; but he replyed and shewed me many Authors, whom he sayd, was of hir judgement, that Infants may go to heaven without inherent righteousnesse; for sayth he, they are not capable of faith nor knowledge, much lesse of practice, therefore sayth he, uncleane ones may goe to heaven; and further he sayd, all those places I mentioned was to be understood of men of yeers, and he sayd, faith came by hearing the word, but let any rationall man judge, whether this place be not rather to be under­stood that the word is the ordinary means to work faith & holinesse in men of yeeres, and for Infants or Ideots, or those people that have not the word God is able to worke it in them by his spirit, for certainly it must be wrought in them before they come to heaven, for without faith none can please God, he that beleeveth not shall be damned, for the wrath of God abideth on him, John 3.18.36. and another text I may retort back upon him, which he mentio­ned without any wit or reason, saying, he that will not worke, neither let him eat, but sayth he must none eat but men of yeers then what shall Infants and aged people doe; I know not how he applyed it to any sense, but I may retort it backe, thus shall none have faith and holinesse but men of yeers, then what will become of Infants, seeing none without holinesse shall come to hea­ven. But is this their free grace to damne all the world but onely a few men of [Page 14]yeeres that have the word preached unto them, but for any other, they must either goe to heaven without holinesse, or else not at all; but there being but one way to heaven, God is able where ordinary meanes are not to supply the want of it by his spirit; thus when he hath made the way to heaven so broad that some may walk in it thither without holinesse: then he comes to answer an objection, saying, straite is the gate and narrow is the way that leadeth unto life, Mat. 7.13, 14. to this the Doctor answereth poynt blank against our Savi­our Christ, saying, the way to heaven is the most easie to walk in of any in the world, and they are false Prophets that say you must walk so precisely, tel­ling you that the gate is straite and the way narrow that leadeth unto life, for saith he, there is aboundance of largenesse and [...]bbe-roome in Christ the way, so then, this saith he, is the meaning of Christ, that the way to heaven hath not that latitude in it, but is too strait to containe man and his righteousnesse, so that all a mans righteousnesse must be cut off that walks in that way, see the end of the fifth Sermon; and therefore he blames men when sinne abounds for fasting and praying to suppresse it; and when wrath breaks in upon us he saith, we must not think that this is the way to deliver us, this saith he, is the way to make our righteousnesse an Idoll, page 109.110. he saith, there is no­thing to be gotten that we have not already if we be in Christ, page 219. I ans. We have a right to all things, but the prayer of faith must fetch them out for our use, Ezek. 36.37. he saith, we must doe these for the good of others and not for our selves, to praise God and to serve our generation page 230. for saith the Doctor, the way to heaven is full of musick and flagons of wine, as to a drunkard, who delights alwayes in tipling: but I answ. that we must goe through much tribulation to heaven, Acts 14.22. this is part of the narrownesse of it, we must take up our crosse and follow Christ; but the Doctor sayth, all teares shall be wiped from our eyes while we are here, and that God hath ta­ken away every thing by Christ, that can disturb our peace and comfort, page 242, 243, 244. he saith, a man reconciled, God cannot tax him for any sin, page 306. he sayth, all occasion of quarrell or controversie between God and thee is absolutely taken away, page 303. he sayth, God doth never punish a belee­ver for sinne committed page 25. the reason, because the travaile of Christ gave the Father such satisfaction, that he saith, it did the heart of God good to see his Sonne tormented for us, he saw it and was satisfied, page 46 47. I ans. This is hellish blasphemy, for when our sinnes were upon him, yet then sayth the Lord, Thou art my beloved Sonne in whom I am well pleased; and in his agony he sent an Angell to comfort him, and that place in Isa. 53.11. is spo­ken of Christ himselfe, he saw the travaile of his soule and was satisfied, not that the Father saw it and rejoyced to see it; the Doctor saith, although the free man of Christ fall into the same sins that a reprobate doth, yet although [Page 15]the law say to the reprobate thou art damned for this, yet the law cannot say one word to the free man of Christ, so that he may esteem of the curse of th law, as an English man may esteem of the lawes of Spain, page 189. but Christ threatned the damnation of hell & other judgments to the Churches of Asia, Mat. 23.33. Rev. 2.3. chap. the Doctor saith, if a beleever fall into some scan­dalous sinne, as murder and adultery, as David did yet he may looke upon Christ and in Christ, at that very time he commits them he may see a dis­charge of his sinnes and reconciliation by Christ and his part in Christ; nay, further he saith, a beleever cannot commit those sinnes that may give occasion of suspicion, that if he come to Christ he should cast him out, page 330 331. this also puzzeled Lancaster that he came off basely; I demanded of him, if a beleever (having a cleere apprehension of God in Christ) can commit those foule sinnes; he answered 10; now this was well for saith Joseph, how can I doe this great wickednesse and sinne against God, Gen. 39.9. th [...]n I demanded of him whether David or Peter or any other in the act of those foule sins did see God in Christ to their comfort; he answered, whether they did or no, yet a man may doe it; I answered it was a flat contradiction, for he sayd be­fore if they had that cleere apprehension, they neither could nor durst thus sinne, and now he sayd in the act of those sinnes they may have this cleere ap­prehension, then he discerned himselfe to be almost foyled and shuffled it thus saying, although he had not that cleere light in the entrance into that sinne, yet God may shew it him before the act is over; I told him that he was yet upon his contradiction, but then he shuffled it off thus, saying that he ought to see his part in Christ at that instant, and nor to adde unbeliese to his other sinne; I answered he ought not to sinne at all; but we are not [...]king what he ought to doe but what he can doe at such a time; but he could not find a starting hole ready, therefore he said the Doctors meaning was, that at such a time they ought to see their part in Christ; yet I suppose all this will hardly cleere the Doctor; for I suppose in the act of such a foule sinne, that a man ought not to lay his foule singers on Christ, for some are too forward to close with Christ; but faith the Lord your hands are full of blood, goe wash you, make you cleane, and then he saith come, now let us reason to­gether, Isa. 1.15 16 18. I need not to speak how David being hurried in temp­tation, and saw it not till Nathan said thou art the man; and Peter was in a passion and not himselfe, when he came to himselfe he wept; and the Prodi­gall, when he came to himselfe he went home; but these were so farre from comfort in the time of those sinnes that I suppose they rather never ob­tained their former joy but they had some grudging of them to their dying day: sayth David, ake away blood guiltinesse, O God; and in his old age sayth he, pardon the sinnes of my youth, Psal. 25.7.11. so then, I rather thinke [Page 16]he that can sinne thus, and think he may then close with Christ, that as yet he never had any true faith in Christ: but the Doctor sayth, beleevers need not to be threatned, for sayth the Doctor, the sonne sayd to the father, thy people shall be a willing people in the day of thy power, Ps. 110. which is flat against the text, and that the Sonne brought down the Father to his articles, which over­throwes the tenour of the Gospell, which sayth, the Father sent the Son, and the Son came to do the Fathers businesse and to finish his work and not to do his own will, then he saith, Christ is the way for whore and drunkards in his fourth Sermon: I answ. Christ is the way for imitation to walk as he walked, 1 Joh. 1.6. we ranst learne of him, Mat. 11.28. Jah. 13.15. we must follow his steps, 1 Pet. 2.21. and Christ is our Counsellou [...] Isa. 9.6. Rev. 3.8. now he that thus walketh imitating Christ and obeying his counsell, this man walkes in Christ, Col. 2.6. because the word of Christ rules in their heart, 3.16. but for any to say, they walk in Christ, and yet for at naught his counsell, he will laugh at their destraction, and mock when their feare commeth, Prov. 1.24. these men are led away with their Insts, Jam. 1.14. now such the Lord may justly give up to their own hearts Iusts, to walk in their own counsels, Ps. 81.12 but blessed is the man that walketh not in the counsell of the ungodly, Psal. 1.1. but freely yeelds himselfe unto Christ to be guided by his counsell, and after­ward brought unto his glory, Psal. 73.34.

So much in answer to Doctor Crisp and Mr. Lancaster, in which their Christ is exalted above all, now followes the combat in the Den.

WHen we seriously consider poore heathen people who naturally seeke after a God to worship and cannot find the true God nor rightly how to worship him, then we bewaile the great losse that all mankind had by the fall of Adam, wherein we lost the knowledge of the true God and rightly how to worship him: but what shall we say when Israel is a long time without the true God. 2 Chron. 15.3. or at leastwise halt between two opinions as not being resolved whether the Lord or Baal be the true God, till the Lord him­selfe by fire from heaven decide the controversie, 1 King. 18.21.38, 39. but to the astonishment of all people that lay it to heart; when Christians under the glorious Sunshine of the Gospell shall dispute and contend about the true Christ, this is most abominable to all that heare it: it is true, when Christ came in the flesh he came to his owne, and his owne received him not. Job. 1.11. and some sayd he was a good man, and some said nay, but he deceiveth the people; some sayd this is the Christ, others sayd, shall Christ come out of [Page 17] And the Priests a ked him are thou the Christ the sonne of the blessed? and Iesus said, I am Mar 14.61, 62. And Mattha said, I beleeve that thou art Chr st the son of God which should come into the world, John 11.27. Yet the Jews had de­creed, that if any man did corsesse that he was Christ, het should be put out of the Sinagogue, Job. 9.22. The Centurion said, truly this is the sen of God; But o­thers mocking, said, let Christ the King of Is rael d [...]scend from the crosse that wee may see and believe, Mar. 15.32.39.

Bu [...] now he is declared to be the son of God with power, according to the spi­ret of holinesse by the resurrection from the dead. Rom. 1.4. Apollos mightily convinced the Iews, she wing by the Scriptures that Iesus was Christ, Acts 18.28. And Paul was pressed in spirit, and testified that Iesus was Christ, vers. 5. And he encreased in st [...]ength, & confounded the Iews. proving that this is very Christ, Acts 9.22. Then what a miserable shame it were for such taught Christians to dispute whether this be the true Christ? Yet thus it wil be according as bee him­selfe prophesied long [...]gone, saying, many shall come in my name, saying, I am Christ, and shall deceive many, Math. 24.5.

The time when these false Christs shall arise, is when you shall heare of wars, famines, and pestilences, and earth-quakes in divers places: and when Gods people are hated, afflicted, and killed for the name of Christ, and betray and hate one another, and iniquity shall abound, and the love of many shall wax cold, and the abhomination of desolation standing in the holy place. These things have been all fulfilled since these troubles began, and now the Devill hath beene very busie to sow the tares of heresies; But saith the true Christ, If any shall say unto you, loe here is Christ, or there, beleeve at not; For there shall arise false Christs and false Prophets and shall shew greas signes & wonders, insomuch that if it were possible, they would deceive the very elect, vers. 23, 24. Now observe the ear­nestnesse of Christ to prevent these subtile deceivers, that the Elect can hardly es­cape their hands saying, Behold I have told you before: wherefore if they shall say unto you, behold he is in the d [...]sart, goe not forth, behold he is in the secret cham­bers, beleeve it not, vers. 25.26. Why must we not goe into their secret cham­bers, nor come at their private meetings? Because of this sort are they which creep into houses, and lead captive silly women laden with their lusts, who are ever lear­ning, and never able to come to the knowledge of the truth, 2 Tim. 3.6, 7. Now the true Christ commeth openly. Iesus answered him, I speake openly to the world, I ever taught in the Sinagogues and in the Temple whither the lewes al­wayes resort, and in secret have I said nothing, John 18.20. As the lightning commeth out of the East, and shmeth even unto the West, so shall the comming of the son of man be, Math: 24.27.

But before I proceed to make a further discovery of these false Christs, give me leave to declare the tydings of that faithfull meslenger who was sent to try the Antinomians power (in their last place of refuge) being sent forth by the true Christ to maintaine against them that none are actually justified, sanctified, cal­led, [Page 18]and [...]d [...]pted, and in the love and favour of God from all eternity: and so be having a [...] of protection from his Master, that the gates of hell should [...] him, Math. 16. And when he went through fire and water [...] with him, that it should mather burne nor drown him, Isa 45.1, 2. [...] it of victory, went on boldly to his den, and in this den hee was ser upon, and now if you will attend, you shall heare the true relation of the [...] in that den.

First, there steps up a servant of the Antinominns Christ, saying, that hee was [...] before the act of beleeving; his first argument was this, Insants [...], but Infants are justified. Therefore saith hee, some are justified [...] leeve; now his reason why Infants do not beleeve, is because that saith commeth by hearing, Romans the 10. vers. 17. And how shall they h [...]are [...] a Preacher, vers. 14. The messenger of the true Christ answers, First, that although preaching be the ordinary meanes to beget faith in men of veares, & in that place where it is truly preached: yet God hath not so bound himselfe to that meanes, that among those people that have not the word preached, they can­not have saith wrought in them some other way extraordinary, where that ordi­nary way is not to be had, as also that they which live in a place where the word is truly preached; If they be not able by some defect or other to heare it, the messenger of the true Christ is not so cruel, as to judge all the world to be dam­ned, which have not the word truly preached unto them, and also all children that dye before they be able to heare it. But the true Christ saith, he that belee­veth not, shall be damned, Mar. 16.16. Then of necessity all must have it, or else he shal not see life but the wrath of God abideth on him, Joh. 3.36. Then consider the cruelty of this censure, and be informed that the spirit of God is able to help all our infirmities. Rom. 8.26. But is this the honour you give to the spirit of Christ, to thinke him unable to worke saith without the helpe of your owne abilities? A­game, faith may grow and act where we see it not, as well as trees grow in the winter downwards in the root, and we see it not. Againe, Infants are sanctified, which flows from faith, Ier. 1.5. Luke 1.15. Againe, Infants are entered into the Covenant with God by vertue of their Fathers faith: for God ingaged him­selfe to be the God of their Father and his seed: into which Covenant they are infolded; And if they have but the seeds of faith in them, their fathers actions may be accounted theirs: For if the roote be holy, so are the branches, Rom. 11.16. And if the Parents be holy, so are the children, 1 Cor. 7.14.

Then steps up a second servant of theirs saying, he that is in Christ is justified, but we must be in Christ before that we can beleeve: therefore we must be justi­fied before that we can beleeve. But here the servant b [...]trays his M ^r. to be such a Christ, that any limbe of the Devill may be a reall member of his body, and any strumpet whore remaining so, may be his spouse. But the mestinger of the Lords Christ saith, If any man be in Christ, he [...]s a new ere ture: Old things are dine away, all things are become new, 2 Cor. 5.17. And he takes it for blasphe­my [Page 19]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 trun [...]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 [Page 20]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 wrong [...]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 cove [...]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: bu [...]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 strepes [...]ve a [...]e b [...]aled, Isa 53 5. But if our [...] had beene infused into him, they had been his and not ou [...]s: and if his rig [...]te [...] suesse had beene infused into us, it were ou [...]s and not his: for sinne and punishment they goe together, so that often he one is named for the other: if thou dost [...]ot well, sinne lyeth at the doore, that is, punishment lyeth at the doo [...] for sin [...] lay then within him, [...]en. 4.7. see 13. Nay further although the [...]g [...]ing power of none b [...] taken away, yet the being of sinne is not taken away, no not in the justified: Thus hee runs into one ertour [...] def [...]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 a [...] unto justification of life. Now say you, the Emphasis hes in these words, us and so, but why may not a [...]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 confi [...]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 [...]e [...]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 [Page 22] [...] 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 re­ [...]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 [...]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 a­ [...]i [...]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, Ge [...]. 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, [...]eph. 2.2. Before the decree being forth, then I will call them beloved, which [...]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 the way of Gods [Page 23]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, w ^ch 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 [Page 24]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 w ^ch 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: [Page 25]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 shifts his hands of it with all the speed he can, saying, he answered it in the third already, when as the meane time it gnawes upon his conscience as a gangreine that is incurable, for God and fin are at a deadly enmity, Psal. 45.7. Iam. 4.4.

The fifth deadly wound that this faithfull messenger gave to the Antinonsians Christ is his den, is this; We are by nature children of wrath, Ephes. 2.3. This he knows not well how to rid his hands of, but saith, if we could prove it to be so in Gods account, as well as in our owne esteeme, and that wee are so exempted from grace untill we beleeve, it were something.

I answer, God esteemes them as they are in themselves before conversion, set­ting his own purpose aside, to be but as Reprobates. Neither was hee moved by any love to them from all eternity, to have such a purpose toward them. The cause of Gods decrees and purposes was love to himselfe, to set forth his own glory. This was the ground of all Gods purposes to us, for then there was nothing else but himselfe to love; Now all reprobates have their descent from the Devill as they are reprobates. Ye are of your father the Devill, for his workes ye doe, John 8.44. And they are called the seed of the Serpent, Gen. 3.15. Know you not. that to whom ye yeeld your members servants to obey, his servants ye are, to whom you obey, Rom. 6.16. Now before conversion, the Elect are servants of sinne, as well as the reprobates. Ye were the servants of sinne (saith the holy Ghost) but now ye are become the servants of ryghteousnesse, Rom. 6.17, 18. A gaine, the seed of the woman (saith the holy Ghost) is none but Christ. Hee saith not to seeds, as of many, but as of one, which is Christ, Gal. 3.16. So then as all man­kind lye in the fal of Adam. They are the seed of the Serpent, till they are begotten againe by the immortall seed to a lively hope, 1 Pet. 13.23. And borne againe of the water and the spirit, John 3.5. So then what is said of Reprobates, is said of the Elect before conversion. For they are of their father the Devill, that do his workes, going on in a course of sinne: These are in the snare of the Devil, led cap­tive at his will, and yet may be recovered out of lt, 2 Tim. 2.26. Such were some of you, but ye are washed; ye were carried away unto these dumb Idolls, 1 Cor. 6.10, 11, 1.2, 2. Ye were without Christ, being aliens and strangers from the Covenants of promise, and without God in the world, Ephes. 2.12. And saith the holy Ghost; Hee that beleeveth not the sonne shall not see life, but the wrath of God abideth on him, John 3.36. And the Lord calls them his adversaries and e­nemies. Yet he wl purge away their drosse, and take away their tinne, and Zisn shalbe redeemed with judgement, Isa. 1.24.25.27. I have wounded thee with the wound of an enemy, yet I will restore health unto thee, and heale thy wounds saith the Lord, Jer. 30.14.17. And the Lord hateth all workers of [...]iquity. and the Lord will ab hor the bloody and deceitfull man, Psal. 5.5, 6. Here is no exception made, whether they be elect or reprobate, but upon the condition of faith and repentance. For saith the holy Ghost: There is no difference, for all have, [Page 26]sinned, Rom. 3.22, 23. And saith Peter: He put no difference between us and them, purifying our hearts by faith, Acts 15.9. Here comes the difference, when the Lord gives faith, and by it we receive Christ and his benefits. What hast thou th [...]a that thou didst not receive from God, so he made thee to differ from another, 1 Cor. 5.7. And the holy Ghost saith, I will call them my people which were not my people, and her beloved which was not beloved, Rom, 9.25. Thus you see I bring Gods own testimonies because that you shal not say men speak of them from misapprehension. Now let God be true, and all the Antinomians lyers, which would by a subtle evasion overthrow all the Scripture, saying; When God shall command any duty. or forbid any vice, or promise any mercy, or threaten any judgment for sin, all the Scripture must be brought to this. Do they apprehend it [...]pi [...] they do not, it is not so. Suppose the Propher say, thou wast angry with me, Isa. 12.1. This they put off with misapprehension. And when Paul saith, I was a Persecutor, a Blasphemer and injurious, this they say was misapprehension, when any speake thus of themselves before conversion. But what will they say to those words of Christ; Saul, Saul, why persecutest thou me, Acts 9.5. And when the Apostle saith; We had our conversation in times past, in the lusts of the flesh, and we were children of wrath by nature, even as others. This they put off with mis­apprehension, Ephesians 2.3. But how will they put off this; You were dead in trespasses and sins, and ye were Gentiles in the flesh, & ye were without Christ, and without God in the world, vers. 1.11, 12. Thus you see the wound is incurable, it cannot be healed, which the faithful messenger gave the roaring lyon in his den.

Now I shall proceed to see how the Antinomians Christ is able to stand in the presence of the Lords Christ. First, their errours were laid open to the view of the world in five generall heads; And then perceiving them to fly, a faithfull mes­senger was sent after them to their last place of refuge, and so he going to their den was set upon, and I have given thee a just account of their Combat, and now we shall see whether they have been led all this while by the true Christ or not. Now this Messenger hath brought him to his tryall. Now if the Antinomians Christ be the true Christ, then we will follow him. But if those whom they scornfully cal Legalists, serve the true Christ, let all follow him, we will compare them together and both with the Word of God.

Our Christ was promised when Adam had sinned, Gen. 3.15. And in that promise by faith, all the elect were saved before his comming in the flesh. But our Antinomians Christ tells ther [...], that they were saved before his comming in the flesh, for their sincere obedience to the morall law of God. This Simpson affirmed before the Committee of Divines in my hearing; And that promised seede of the woman, (they say) was nothing concerning redemption, but only it was a word spoken to the Serpent as a part of his curse, therefore they renounce it. This was witnessed by foure of them, viz. Mr. Wetton, Mr. George, Mr. Banes, and one more against me, and some others.

Our Christ is the substance of the Covenant of grace, Isa. 42.6. And all the [Page 27]Elect are saved by him. But the Antinomians Christ was the substance of the first Covenant, the Covenant of workes, witnesse Dr. Crispe in his book, page 121.

Our Christ comes openly, saying, I speake openly to the world, I 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 16.1 [...]. 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 [Page 28]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 shalbe 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 jo [...] 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 [Page 30]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, o [...] 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 t [...]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, [Page 31]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 shalbe 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 me, 1 Cor. 11.24.25. Neither did christ blot out the forth commandement, when hee cleared them from the false glosses of the Scribes and Pharisees, but rather shewed his Disciples how they ought more stri­ctly to observe and keep them. But the Antinomians christ tells them this is legal teaching: for the law is void to them, and ought not to be observed: see counsell to Laodicea.

Our Lord Christ commands us to grow in grace, 2 Pet. 3.18. 1 Thes. 4.1.

But the Antinomians christ saith, they are as righteous as he in respect of de­grees, and therefore cannot grow in grace, neither need they to receive the Sacra­ment for that purpose.

Our Christ was tempted of the Israelites in the wildernesse, 1 Cor. 10.9. Yet he was reconciling the world to himselfe, 2 Cor. 5.19. And afterwards when he came in our nature, they cryed out, crucifie him, and murthered the Prince of life, Acts 14.15. Yet he prayed for them, and his prayeres was heard. But the An­tinomians christ tells them that they never did offend him, but were reconciled to him from all eternity, and pronounced them just before they were, and so born as righteous as christ without any originall sinne.

Our Christ came to adopt all his sons that did receive him. For as many as re­ceived him, to them he gave power to become the sons of God, to them that believe on his Name, John 1.12. For ye are all the children of God by faith in Christ Jesus, Gal. 3 26. But the Antinomians Christ tells them that they were adopted from all eternity.

Our Christ saith, search the Scriptures, Iohn 5.39. And the noble Bereans are highly commended for searching the Scripture, Acts 17.11, But the Antinomi­ans Christ tells them that they neede not the written Word, without they are so full of light within, and that any thing is Scripture, if it be but written, and of an equall vallew with it; see the tree of Knowledge. But they rejecting the Word of the Lord, what wisdome is in them? Ier. 8.9.

Our Christ said, If ye beleeved Moses, ye would have beleeved me: But if yee beleeve not his writings, how shall ye beleeve my words, Iohn 6.47, 48. But the [Page 32] Antinomians Christ & Moses are at a perpetuall enmity, because Moses requires obedience, and they are led by an idle spirit, which neither infuseth grace into them, nor doe they desire it, lest they should be bound to improve, or to en­crease it.

Our Christ saith by his Apostle; If we or an Angell of heaven should preach a­ny other Gospel then that we have preached unto you, let him be accursed, Gal. 1.8, 9. But the Antinomians Christ by their own confession hath revealed to them a new light, that Gods faithfull people never saw before. But they that bring it, are false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ, and as Ministers of righteousnesse. And no marvell, for Satan himselfe is transformed into an Angel of light, 2 Cor. 11.13, 14. But they that say they see by his light, their sin remaineth, John 9.41. They think of men above that which is written, therefore they are puffed up one against another, 1 Cor. 4.6.

Our Christ is become a surety for us, Heb. 7.22. And his righteousnesse is imputed to us, and accounted ours. But the Antinomians Christ tells them that he hath stripped them of their sins, and they have stripped him of his righteous­nesse, so that they are deified, & he is degraded of his God-head, and now they are made righteousnesse in the abstract. See Hony-comb. And he is made sin in the ab­for them.

Our Christ by his Apostle, bids us to strive together for the faith of the Gospell, Phil. 1.27. And saith, ye have not yet resisted unto blood, striving against firme, Heb. 12.2. He said the time would come, that he which hath no sword, should sell his garment to buy one, Luke 22.36. And when the Souldiers came to him to know what they should doe, he bad them doe no violence by plundering any man, but be content with your wages. But he did not bid them leave fighting for the Gospell and Religion, Luke 3.14. But the Antinomians Christ will not have them fight for the Gospell nor Religion, yet hee will give way to fight for other things, which sheweth him to be a carnall Christ, framed in their own fancy, and he and his Pros [...]lites are all alike, who say that they will fight for carnall things, but not for the Gospell nor Religion.

Our Christ is given for a Covenant of the people, Isa. 49.8. And saith the Lord, they shall aske the way to Zion with their face thitherward, saying, come let us joyn our selves to the Lord in a perpetuall Covenant that shall never be forgotten, Jer. 50.5. But the Antinomians Christ will cause them to despise all bonds and co­venants to the Lord and to his Christ, saying, let us breake their bonds asunder, & cast away their cords from us, Psal. 2.3. Yea, they abhor the very seales of that covenant already made with the Lords Christ, lest by them they should grow in grace, which is very hatefull to the Antinomians Christ. These be those truce­breakers, having aforme of godlinesse, but deny the power of it, from such turn a­way, 2 Tim. 3.3.5.

Our Christ is that good shepheard which gave his life for his sheep, Ioh. 10.11. He saith, I pray not for the world, but for those that thou hast given me, for they [Page 33]are thine, John 17.9. But the Antinomians Christ tells them that he dyed for the whole world. Therefore saith Dr. Crispe, we may collect the universality of re­demption of all and every particular person in the world: see his book, p. 296.

Our Christ tells his followers afore-hand, what it wil cost them to be a Christi­an, saying, he most sell all and give it to the poore, Lu. 18.22. and denie himselfe, Luke 9.23. And hate father and mother, wife and children, brethren and sisters, and his own life also, else he cannot be my Disciple, Luke 14.26. But the Antino­mians Christ tells them of [...]at pastures, and fulnesse of pleasures: see Crispe, p. 31.

Our Christ was angry at the buyers & sellers in the Temple, & whipped them out of it, Math 21.12.13. But the Antinomians Christ tells them that afflicti­ons for sin are the smiles of God, & his choycest imbraces and strokes are the grea­test manifesting of Gods love to them, p: 43.

Our Christ saith, God spared not his only son, but gave him up for us all, Rom. 8.32. But the Antinomians Christ tells them that his Father broke out furiously a­gainst him, and he was satisfied to see his son tormented: Yea, it did his soule good to behold it: see blaspheming Crispe, page 46, 47.

Our Christ requires of us thirsting, comming, buying, eating, hearkning, seeking & calling upon God, Isa. 55.1, 2. But the Antinomians Christ requires nothing, b [...] to take the offer of him in a carnall manner, to keepe them from punishments.

Our Christ bids us to aske, seek, and knock, Mat. 7. And to strive to enter in­to the straight gate. But the Antinomians Christ like Iudas, saith, what needs all this wast? for he brings justification, loving kindnesse and salvation, and laies it at our doors, and yet we will be doing and running 100. miles about in vaine: see Crispe, page 63.

Our Christ only admits of such guests as have on their wedding garment, Mat. 22.11.12. But the Antinomians Christ puts back those that have some holinesse, and admits of whores and drunkards remaining such, page 66, 67.

Our Christ approves and requires selfe-denyall, fasting and prayer, and all o­ther graces. But the Antinomians Christ tells them, that these are but the devices of the world: see Crispe, page 68.

Our Christ came to seeke and to save that which was lost, Luke 19.10. But the Antinomians Christ comes to save those that were never lost, but justified and beloved from all eternity.

Our Christ was offended with Peter for sin after conversion, and said, Get thee behind me Sathan, for thou art an offence unto me, for thou savourest not the things that be of God, but the things that be of men, Mat. 16.23. But the Antinomians Christ cannot be offended with them for sin, Crispe p. 303.

Our Christ at his first visible comming, bare the sins of many. And for them that look for him, he shal appear the second time without sin unto salvation, Heb. 9.28. But the Antinomians Christ is expected to come to them once more to reign as an Emperour upon earth 1000. yeares before the day of judgment.

Our Christ when he ascended up on high, he gave gifts unto men, Ephes. 4.8. [Page 34] Of his fulnesse wee receive grace for grace, John 1.16. But the Antinomians Christ gives no grace, but only comes personally into the soule, & stil they remain dead stones and empty trunkes: see three of knowledge.

Our Christ greatly desires out beauty, being all glorious within, and our gar­ments of wrought gold, Psal. 45.11, 13. He saith our voyce is sweete, and our countenance is comely, and is ravisht with one chaine of our neck, and saith, our love is better then wine, and our garments smel as Lebanon, Cant. 2.14, 4.9, 10, 11. But the Antinomians Christ neither bestowes grace where it is wanting, nor delights in it where it is.

Our Christ calls upon us to purge and cleanse our selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7.1. But the An­tinomians Christ perswades them from it, & tells them that he wil do that himself.

Our Christ is King of righteousnesse, aswel as King of peace, Heb. 7.2. He gives rest to them that are heavy laden, Math. 11.28. But he gives no peace to the wic­ked, Isa. 57.21. But the Antinomians Christ brings peace to none but to the wic­ked in their corruption, unconverted before faith and calling.

Our Christ by his Apostle saith, work out your own salvation with fear & trem­bling, Phil. 1.12. And he saith, godly sorrow worketh repentance to salvation, 2 cor. 7.10. And the end of our faith is the salvation of our soules, 1 Pet. 1.9. But the Antinomians Christ tells them that workes of sanctification and holy walking is not the way to salvation: see Crispe, page 69.20.

Our Christ saith he loved his own that were in the world, and so he loved them unto the end, Ioh. 13.1. He wil never leave them nor forsake them, Heb. 13.5, 6. But the Antinomians Christ tells them that any sad jealousie concerning their present or future estate, puts them quite out of Christ: Dr. Crisp, p. 29.

Our Christ will chide, rebuke, and threaten where he sees cause, as wel as com­fort, Rev. 2, 3. chap. But the Antinomians Christ is all for musicke and flaggons of wine, page 80.31.

Our Christ saith, the gate of heaven is straight, and the way narrow, and few there be that find it, Math. 7. Therefore he bids us strive: For many shall seeke to enter, & shal not be able, Lu. 13.24. And he said, how hardly shall a [...]ich man enter into the Kingdome of heeven, Mar. 10.23. The righteous shall scarcely be saved, 1 Pet. 4.18. We must through much tribulation enter into the Kingdome of God, Acts 14.22. But the Antinomians Christ tells them that the way to heaven is the most easie to bit of any in the world, and without any hardnesse, they may make any progresse in it: Crisp, p. 83.18.

Our Christ saith by his Apostle, that we are blessedd in the deed or in the way of doing, Iam. 1.25. But the Antinomians Christ tells them that they provoke God that seek for any blessing in the duties of holy walking: Crisp, p. 113.4.

Our Christ saith by his Apostle, give all diligence to make your calling and e­lection sure, 2 Pet. 1.10. Bu the Antinomians Christ saith, if they take him up­on his general tender, it is as good security as any in the world; yea, it is as good security as God can make them: see Crisp, p. 163.

Our Christ cals the weary and heavy laden sinners, Mat. 11.28. And excludes those that say Lord, Lord, and will not do his will, Mat. 7.21. And casts out him that came without his wedding garment, Mat. 12. But the Antinomians Christ sends out his generall pardon for all theeves and whores without exception: see Crisp, p. 162. And if they wil but carnally take him, they may be theeves still.

Our Christ saith by his Apostle, that in every Nation, he that feareth God and worketh righteousnesse, is accepted of him, Acts 10.34. But the Antinomians Christ tells them that righteousnesse is that which puts a man a way from Christ, but sinfulnesse cannot: see Dr. Crisp. p. 149.

Our Christ when he comes into the soule, changeth the will to imbrace him, [...] to receive him gladly. But the Antinomians Christ comes into the soule violently against the will to justifie him: As a Physician when he brings physick to his Pa­tient, who shuts his teeth, and will not receive it, then he forceth his mouth open, and poures it downe his throate: see Crispe, p. 151.15.

Our Christ requires faith and repentance as conditions of the covenant, Mar. 5.36. Acts 8.38.16.31. Although these graces are his gifts: see Ephes 2.8. Acts 5.31. But the Antinomians Christ tells them of a covenant without any conditions on their side, see Dr. Crispe, p. 184.

Our Christ loves righteousnesse and hates wickednesse, Ps. 45.7. Isa. 7.14.14 But the Antinomians Christ is kept off by righteousnesse, but not by sin: see Crisp p. 249. He only hates righteousnesse, but he doth not hate sin: witnesse Mr. Wet­ton, Mr. George, Mr. Baines, and one more, affirmed against me and others on these grounds. First, sin is nothing, then how can God hate nothing. Secondly, sin cannot hurt of it selfe, then why should God hate it? Thirdly, sin had its first be­ing in God, then why should God hate i [...]? Fourthly, God created Adam a sinner, which appears by his fall, and he saith, I create evill, then why should he hate it? Fiftly, God is the author of all things, & motions, therefore of sin, & why should God hate it? Sixtly, God 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 [Page 36]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.

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 shalbe 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 shalbe 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 [...]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 [...] 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 v [...]ble things are clearly s [...]en his eternal power a [...]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 [Page 37]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, w ^ch could not be without a God; also that all the creatures being at variance, & feed one upon another, & yet every kind preserved, w ^ch 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 [...] 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 yea [...]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 shalbe 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 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, [Page 40]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. [...]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 is true, he had a great portion of grace given to him into his own hands to keep, but no supportance from the Lord to keep him from falling, and he being a mutable creature could not but fall and nothing is immutable but God alone, and Satan in the serpent beguiled them, saying, you shall not dye, but yee shall be as Gods knowing good and evill, and they saw the tree was good for food and pleasant to the eye, and a tree to be desired to make one wise, so they did both eat of it and fell together, Gen. 3.4.6.

Why did not God support them from falling?

A. That man might see his weaknesse, and that God might make knowne what he had decreed from all eternity, and for the honour of his justice and mercy in the execution of his decrees in redeeming some and leaving others in that miserable condition.

What is the state of all men since the fall of Adam?

A. We have all lost our righteousnesse, so that now there is none righte­ous, no not one, Rom. 3.10. and we have lost our holinesse, we are all as an un­cleane thing, Isa. 64.6. and we have lost our knowledge, so that every man now is bruitish in his knowledge. Jer. 10.14. having the understanding darkned be­ing alienated from the life of God through the ignorance that is in them, be­cause of the blindnesse of their heart, Ephes. 4.18. and we have lost the sove­raignty over the creatures here below; will the Unicorne now be willing to serve thee? wilt thou trust him because his strength is great? wilt thou leave thy labour to him? wilt thou beleeve that he will being home thy seed and ga­ther it into thy Barn or doth the Eagle fly at thy command? Job 39.9.11, 12. Thus we have lost all our happinesse wherein we were created, and not onely so but we are children of wrath, Eph. 2.2. and slaves of Satan led captive at his will, 2 Tim. 2.6. and under the curse, Gal. 3.10: and lyable both to a corporal, spirituall and eternall death, Rom. 5.12. 1 Cor. 15.22.

Was that actuall sinne of Adam our actuall sinne as some would have it?

A. No; for by one mans sinne death entred into the world and [...] [...]he of­fence of one many be dead, by one that sinned, for the judgement was by one to condemnation, for by one mans offence death reigned by one, and by the offence of one judgement came upon all men to condemnation, and by one mans disobedience many were made sinners. Rom. 5.12.15, 16, 17, 18, 19.

Then how came that sinne of Adam to be ours if we did not then actually com­mit it?

A. It is ours potentially, we being all then in his loynes as the fruit is in the body of the tree, and also being begotten and borne by those polluted parents, we receive originall defilement from them, for Adam being defiled begat his [Page 43]children in his owne likenesse, Gen. 5.3. and so his defilement spread over all men, as when bondslaves had children they were all borne slaves by the law of God, Ex. 21.4. and by mans law, the fathers treason cuts off his posterity from his inheritance.

But cannot we recover our selves out of this miserable condition?

A. No; we cannot think one good thought as of our selves, all our suffi­ciency is of God. 2 Cor. 3.5. it is God that worketh in us both to will and to doe of his own good pleasure, Phil. 2.13. we are all dead in trespasses and sinnes, Eph. 2.1. none of them can by any meanes redeeme his brother nor give to God a ransome for him, for the redemption of the soule is precious and ceaseth for ever, Psal. 49.7, 8. so that man hath neither power nor will to help himselfe but is dead in sinne, O Israel thou hast destroyed thy selfe, but in me is thy help, Hosea 13.9.

What meanes hath God appointed and decreed to help us out of this damnable estate?

A. By Jesus Christ the eternall Sonne of God, he tooke our nature upon him that so he might be a fit mediator between God and man, the Word was made flesh and dwelt among us Ioh. 1.14. he took not on him the nature of An­gels but he took on him the seed of Abraham, wherefore it behooved him to be made like unto his brethren, that he might be a mercifull and a faithfull high Priest in all things pertaining to God, to make reconciliation for the sins of the people, Heb. 2.16.

Wherefore must our Redeemer be both God and man?

A. He was man to dye and suffer in that nature that had sinned, and he was God, that he might overcome death and rise againe, which none could doe but God alone: againe, he must be God and man to sanctifie that nature that had sinned and was defiled with it, and he was God, that so by the worthinesse of his person, he may bring a satisfaction sufficient to reconcile an offended God, for in that he dyed for us, it was a thousand times more in value, then if all men and Angels had dyed eternally for one poore sinner, for it is unpossible that creatures should bring a satisfaction worthy of the acceptation, and suffi­cient to appease the wrath of their Creator.

But if our Mediator was both God and man, then he must be two persons, but how can that be?

A. Although he be both God and man, yet he is not two, but one Christ, as one body and soule make but one man; neither are they one by turning the God-head into flesh but by taking the man-hood into God, as the misletow lives in the Oake without any rooting so is the humarity in the God-head by a hupastacicall union unconceiveable unto us, neither may we without dan­ger, search too farre into this holy mistery.

In what manner did God the father make that new covenant with God the sonne, touching our salvation?

A. The Father promised to give unto christ his Son all the elect as they fall in the severall ages of the world, upon condition, that the Sonne will give him a full satisfaction for their ransome; hereupon sayth the Sonne, O father deli­ver them from going downe into the pit, for I have found a ransome, Iob 33.24. upon this they concluded, and the sonne of man came not to be ministred unto, but to minister and to give his life a ransome for many, Mat. 20.28. for sayth Iohn, thou hast given him power over all flesh, to give eternall life to as many as thou hast given him, Ioh. 17.2. so the father set the sonne a day to pay the ransome, and took his word to performe it, and gave him all the elect that fell in the times before his comming in the flesh, in the time of their being; and now christ hath actually payd the ransome, he takes his fathers word for all the rest of the elect that fall in the severall ages of the world, since the debt was actually payed.

Then hath Christ payed this ransome, and in his humanity dyed for his people?

A. Yes; he was wounded for our transgressions, he was bruised for our iniqui­ties the chastisement of our peace was upon him, and with his stripes we are healed Isa. 52.5. christ hath once suffered, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickned by the spirit, 1 Pet. 3.18. who did no sinne, neither was guile found in his mouth; who when he was reviled reviled not again; when he suffered he threatned not, but committed him­selfe to him that judgeth righteously, who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinne should live unto righte­ousnesse, by whose stripes ye are healed, 1 Pet. 2.22, 23, 24. thus christ hath passive­ly suffered all the penalty of the law to free us from the curse and penalty of it, and to sanctifie both afflictions and death unto us; O death where is thy sting, O grave where is thy victory! the sting of death is sinne, but thankes be to God which hath given us victory through our Lord Iesus christ, 1 cor. 15.55 56.

To what use serveth the active obedience of christ to the law of God?

A. It serveth to sanctifie all our disobedience and failings in the perform­ance of holy duties, so that now a willing mind is accepted according to that a man hath, 2 cor. 8.12. row Christ takes notice when the spirit is willing, al­though the flesh be weak, Mat. 26.41. for our Saviour hath performed per­fect obedience to the law of Gad for us, it was his meat and drinke to doe his Fathers will, Iohn 4.32.34. he sayth, I doe alwayes those things that please him, Iohn 8.29. I seeke not mine owne will, but the will of him that sent me, [Page 45]Iohn 4.30.7.16. as by the disobedience of one many were made sinners, so by the obedience of one many were made righteous, Romans 5.19.

But did Christ obey or suffer for himselfe as some would have it?

A. No; for although his humane nature was a creaturne, yet being u­nited to the second person, and so making one Christ, there was no obe­dience due from himselfe to the law, neither came he by the ordinary way of mankind into the world, therefore free from that law that Adam was bound unto with all his posterity.

But did we actually doe all that which christ did in our nature as well as he, as some would have it?

A. No; the gift by grace is by one man, Iesus Christ, and by him hath abounded to many, and righteousnesse shall reigne in life by one Iesus christ; even so by the righteousnesse of one, the free gift came upon all to justifi­cation of life; by the obedience of one shall many be made righteous, rom. 5.15, 16, 17, 18, 19. hence I conclude, that we did not act in Christs person as well as himselfe, saying, it was a common lumpe of all mankind that christ obeyed and suffered in; we for him, as well as he for us, and he for himselfe as well as for us; This is Antinomian blasphe­my.

But if we did not act as well as christ, how comes his righteousnesse to be ours?

A. By imputation; for as he is a blessed man to whom the Lord will not impute sinne, rom. 4.8. so he is a blessed man unto whom God will impute righteousnesse without workes, rom. 4 6. now as Adams sinne is imputed to all in Adams nature so the second Adams righteousnesse is imputed to all that are in him by greace; to him that worketh not, but beleeveth on him that justifieth the ungodly, by faith instrumentally it is coun­trd for righteousnesse, rom. 4.5.

Then did christ alone in his owne person doe all the workes of our redemp­tion?

A. Yes; he looked and saw there was none to helpe, therefore his owne arme brought salvation, and his righteousnesse it sustained him, Isaiah 59.16.6 [...].5. neither is there salvation in any other; there is none other other name given under Heaven among men whereby we must be saved, Acts 4.12. he trod the Wine-presse alone, and there was none with him, Isaiah 63.3. he by himselfe purged our sinnes, Hebr. 1.3. and he wa­shed away our sinnes in his owne blood, revel. 1.7. he is the Lambe of God, that taketh away the sinnes of the word, Iohn 1.29.

Did Christ dye for all men without exception?

A. No; for Christ would not so much as pray for the world, much lesse would he spill his blood for them, but the first is true, therefore not the se­cond, Joh. 17.9. againe, if Christ had dyed for them and they not saved, either the Father brake Covenant, and did not give him all that he bought of him, or else the world, and the divell, and sinne were too strong both for the father that have them, and the sonne that bought them, which were no other then blasphemy to think.

How doe you know that Christ dyed for you?

A. The good Sbe [...]heard gave his life for the sheep, Joh. 10.11. and I know my selfe to be one of his sheep, for I know his voyce, Joh. 10.4. both the se­cret voyce of his spirit and the publike voyce of his word, when I am charged to let the word of Christ dwell in me richly, Col. 3.16. when I turne aside to the right hand or to the left, I still heare his voyce saying unto me, this is the way walk in it, Isa. 30.21. and I know it is the voyce of my beloved that knocketh saying open to me my sister cant. 5.2. because he leadeth me into al truth & makes me see an excellency in him above all other. Cant. 5.9.10, 11, 12 13, 14, 15, 16. Psal. 45.2. then sayth Christ, I know my sheep and I am knowne of mine. Joh. 10.14. and they will esteeme of all things else but as dung, aad drosse, and losse, for the excellent knowledge of Christ, Phil. 3.78.

By what other mark doe you know that you are one of the sheep of Christ for which he dyed?

A. The sheep of Christ doe not onely know his voyce and delight in hear­ing of it, but in obeying it and follownig him, Joh. 10.4.27. they will walke as Christ walked, 1 Joh. 2.6. and they will learne of him that is meek and lowly in heart, and they shall find rest for their soules, Mat. 11.29. and as he sayd, it as my meat and drink to doe the will of him that sent me, and to sinish his worke, and he did alwaies those things that pleased him. Joh. 4.34.8.29. and concerning his surferings, he sayd. I lay downe my life. no man taketh it from me, Joh. 10.17, 18 the cup that my father hath given me, shall I not drinke it? Iohn 18.4.11. Christ suffered, leaveng us an example that we should follow his steps, 1 Pet. 2.21. to you it is given in the behalfe of Christ, not onely to beleeve on him, but to suffer for his sake, Phil. 1.29. they which follow the Lamb whithersoever he go­eth, these were redeemed from among men. Rev. 14.4.

What other reasons have you to prove that Christ dyed for you?

A. Christ loved the church and gave himselfe for it, that he might sancti­sie and cleanse it with the washing of water by the word Eph. 5.25.26. and the church is his body, chap. 1.22, 23. for as the body is one and hath many mem­bers, so also is christ, 1 cor. 12.12.

But how doe you know your selfe to be a living member of christ?

A. As all our members are acted and moved by the soule or spirit that is in us, so are alll the members of christ by his spirit, for by one spirit we are all baptized into one body, whether we be Iewes or Gentiles, bond or free, and have been all made to drink into one spirit, 1 cor. 12.13. and our body dyes when the soule is gone; but sayth Paul, ye are not in the flesh but in the spirit, if so be that the spirit of God dwel in you, now if any man have not the spirit of christ he is none of his, rom. 8.9. and so if on of our members suffer, all the members suffer with it, or if one member be honoured all the members rejoyce with it, if we doe so then we are the body of Christ, and members in particular, 1 cor. 12.26, 27. hereby we perceive the love of God, because he layd downe his life for us, and we ought to lay downe our lives for the brethren, 1 Joh. 3.16.

VVhat are the conditions between God and his reople in the new covenant, be­ing the covenant of grace?

A. God will say, it is my people, and they shall say, the Lord is my God Zech. 13.9. that is, God makes many gracious promises unto us, and we by faith shall receive and apply them to our selves; yea, that faith on our part where­by the covenant is made to us, it also is within the promise made on Gods part, they shall say, the Lord is my God. the covenant it selfe is a promise, I will make an everlasting covenant with them, and the conditions on our part are all within that promise, I will put my feare in their hearts that they shall not de­part from me, besides all other promises on Gods part that are included in that covenant, for sayth the Lord, I will bring upon them all the good that I have promised them, Ier. 31.40 41. 42. Heb. 8.

But is not the righteousnesse of christ imputed to us for our justification, before [...]hat we have faith?

A. No; for our persons must be united to Christ by faith, as Thomas be­leeving, sayd, my Lord and my God, Iohn 20.27, 28. so we come to have a true right and title to the righteousnesse of Christ, for as we were all in the loynes of Adam by nature, when God made that covenant of works with him and all his Posterity, so none hath right to the righteousnesse of the second Adam till he be cut off from the old Adam, and by faith grafted into Iesus Christ, and so we come to partake of the root and fatnesse of the true Olive tree, rom. 11.17.17.24.

How is Jesus christ tendred in the Ghspell?

A. The Angell sayd unto them, feare not, for behold I bring you good ty­dengs of great joy, which shall be to all people, for unto you is borne this day in the city of David a Saviour, which is Christ the Lord, Luk. 2.10.11. sayth the Lord I will give thee for a covenant of the people, to establish the earth to cause to in­herit the desolate heritages, that thou mayest say to the prisoners goe forth, Isa. 49.8, 9.

What is requ [...]red of them to whom he is thus tendered? A. Onely beleeve, Mar. 5.36. beleeve in the Lord Jesus Christ, and thou shalt be saved, Acts 16.31. Whosoever beleeveth on him, shall not perish, but have everlasting life, John 3.16.

What is that faith that gives us right to Christ, and a true title to all his me­rits in the worke of our redemption? A. It is a saving faith, and not a histori­call faith, such as the Apostle James speakes of, Jam. 2.19. and it is a living faith and not a dead faith, Jam. 2.17. I live by faith in the Sonne of God, who gave himselfe for me, Gal. 2.20. and it is called a justifying faith, not for the worthinesse of it, as being an excellent grace of God, but as an instrument applying Christs righteousnesse for our justification.

How came we by this faith? and how is it wrought in us? A. Faith is the gift of God, Eph. 2.8. and it is wrought in us by his spirit: thou hast wrought all our workes in us Isa. 26.12. Phil. 2.13. the instrumentall meanes that the spirit of God, for the most part, useth, is the Preaching of the Word: so then Faith cometh by hearing the word preached, Rom. 10.14.17.

What call you the Word of God? A. The two Testaments: the first is from the beginning of Genesis to the end of he prophesie of Malachy; this is cal­led the old Testament: and from the first of Matthew to the last of the Re­velation is called the new Testament.

How doe you prove these two Testaments to be the Word of God? A. First, because of the true relating of things to come, and the accomplishment of them at the time appointed, which none could doe but he that knowes all things both past, and to come. Secondly, they lay open the particular and se­cret thoughts and lusts of the heart, which sheweth that they are the words of him in whose sight all things are naked and open, Heb. 4.12.13. Thirdly, they command all duties of piety, equity and sobriety, and forbiddeth all vice in such a sort, that all the writings of men though layd together, could not d [...]e. Fourthly, they discover a state of damnation to man and conclude him in it, and they reveale a sure way of salvation, which never could enter into mans heart, but as it was revealed by the spirit of God, which found and or­dained that way. Fiftly, it is a word of power, to the pulling down of strong holds, and casting downe imaginations and every high thing that exalts it self, and every thought to the obedience of Christ, 2 cor. 10.4, 5. Sixtly, the uni­versall consent and agreement it hath, though pend by divers, and at sundry time, which argueth, that holy men spake as they were moved by the holy Ghost, 2 Pet. 2.21.

What part of this word of God is the most concerned in the covenant of grace? A. In the promises of the Gospell, and fulfilled in the person of Christ, both in his active and passive obedience, as I sayd before, and working faith and all other graces in his people.

But are christians that ore entred into this new covenant contained in the Gos­pell, are they I say freed from the old covenant contained in the law? A. They are freed from the curse and penalty of the law, and from the legall fulfilling of it, to that end which Adam was bound to doe it in the time of innocency, for although the ten Commandements published at Mount Sina [...] were the same for substance that was in Adams heart before the fall; yet the manner of Adams obedience and theirs differ much: thus Adam was then bound to a covenant of workes, but they stand as a people redeemed not onely from Pha­rao [...]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 fo [...] us? A. He appeares continually be­fore [Page 50]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 [...]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 ingraf [...] faith in it? A. By casting into it inward motions, which are the seeds of faith; first, when the [Page 51]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 h [...]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 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 f [...]i [...]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. [...]9. this [...] ve [...]y evidence of a strong faith.

Hath a christian this full assurance of faith at the first? A. No [...] the righ­teousnesse [Page 52]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 estro [...]g who are of fullage, and by reason of use have their s [...]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 [...]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 th [...]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 [...]eane that beare the vessels of the Lord, Isa. 52.11. for he will be sanctified in [Page 53]all that come nigh him, Levit. 10.3. if any man purge himselfe, he shall be a [...]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 l [...]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, [...]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 the faith of the sonne of God, Gal. 2.20. we which ha [...]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 [Page 54]part of body and soule, the very God or peace sanctifie you wholly, and I pray God yo [...]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 med [...]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 [...]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. 2.1 [...].

When are the affections sanctified? A. Our hope is sanctified when we [Page 55]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. Wh [...]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 kn [...]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 the [...]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 [...]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 re [...]ching f [...]rth unto th [...]se [Page 56]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 [Page 57]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 [...] [...]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 sonn [...]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 [Page 58]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 command [...] Mat. 28.19. In the name of the Father, Son, and holy Ghost: that being in the covenant and ingrafted into christ, they may have perpetuall fellowship with him; he that beleeveth and is baptized shall be saved, Marke 16.16. Acts 2.38.

May we baptize in no other name, nor leave out any of the three persons in Tri­nity? A. No; christ is not divided, nor Paul crucified for you, neither were you baptized in the name of Paul; I thanke God I baptized none of you but Crispus and Gaius, least any should say, that I did baptize in my own name, 1 cor. 13.14, 15.

Who are those within the covenant that are to be baptized? A. They are of two forts: first, such as are growne in yeers, and joyne themselves to the vi­sible church, testifying their faith and repentance, and hold the foundation of Religion taught in the same church they are to be baptized in: the Eunuch sayd to Phillip I beleeve that Christ is the sonne of God, and so they went both into the water and he baptized him, Acts 8.38. they were baptized of Iohn in Iordan confessing their sinnes, Mat. 3.6. repent and be baptized everyone of you, acts 2.38. if a stranger dwell with thee and will observe the Passover of the Lord, let him circumcise all his males, and then let him come and observe it, and he shall be as one borne in the land, for no uncircumcised person shall eat thereof, Exod. 12.48.

Who else are in in the covenant and ought to be baptized? A. Infants born of christian parents; the unbeleeving husband is sanctefied by the wife, and the unbeleeving wife is sanctified by the husband, else were your children unclean [...], [Page 59]but now they are holy, 1 cor. 7.14. if the first fruits be holy so is the whole lumpe, if the root be holy so are the branches, rom. 11.16. I will establish my covenant with thee and with thy seed after thee, for an everlasting covenant to be thy God, and the God of thy seed after thee, Gen. 17.7.

How are children of christian parents in the covenant? A. Not as they are the sinfull off-spring of the first Adam, for so they beget them in their owne likenesse; nor secondly, as they are by grace the sonnes of God, for they are not made the sonnes of God by naturall generation, but by adoption; yet they may beleeve for themselves and others according to the covenant of grace, Gen. 17.7. as Adam did sinne both for himselfe and others, and as parents in bargaines doe covenant both for themselves and their heires after them; thus the parents being the first fruits, sanctifies the whole lump of their posteri­ty, rom. 11.16.

What is it to be baptized, In the name of the father, sonne and holy Ghost? A. It is to be made one of Gods family which is his church, and to be made partaker of the priviledges thereof, as Jacob sayd, the Angel which hath delive­red me from all evil blesse the lads and let my name be named upon them and the name of my fathers, Gen. 48.16. in that day shall seven women take hold of one man, saying, we will eat our owne bread and weare our owne garments, one­ly let us be called by thy name to take away our reproach. Isa. 4.1

What doe we learne from hence? A. We learne that in this washing of baptisme is sealed a solemne contract and covenant between God and the baptized: first, of God the father, who vouchsafeth to receive him into fa­vour, and of God the sonne to redeem him, and of God the holy Ghost to pu­rifie and regenerate him.

What doth the baptized bind themselves unto? A. He promiseth to ac­knowledge invocate and worship none other God but the true Iehovah, which is the father, sonne and holy Ghost.

VVhat is the visible or externall matter of baptisme? A. It is water: for the Minister may not baptize with any other liquor, but only with naturall water according to those examples we have in Scripture, & of the primitive church.

What is the externall forme of baptisme? A. It is the ministers washing the baptized, according to the prescrpt of God.

Suppose it was the ancient custome to dip or dive all the body of the baptized in the water, must their example of necessity be followed? A. No; for the word baptize signifies sprinkling as well as dipping or diving, and sayth the Lord, I will sprinkle cleane water upon you, Ezek. 36.25. againe by reason of some cold countries, and the weaknesse of young Infants, necessity and chari­ty may dispence with ceremonies, and mittigate the sharpnesse of them.

What resemblance is there between the element of water, and the thing signifi­ed thereby? A. As water washeth away the filth of the body, so the blood of Christ Iesus cleanseth us from all sinne, 1 John 1.7.

What doth the ac [...] of the Minister wa [...]ing the body of the baptized signi­fie? A. This seale [...], and I confirmeth a double action of God: first, the in­grafting or incorporating the baptized into Christ; as many as are baptized into Christ, [...] Christ, Gal. 3.27. by one spirit we are all baptized into one body, [...] secondly, it sealeth to us our regeneration; not he the worker [...] which we have done, but according to his mercy he saved us by the [...] king of regeneration, and renewing of the holy Ghost, [...]tus 3.5.

What doth [...] water, or sprinkling it upon the baptized signifie? A. It doth ra [...] the shedding of the blood of Christ for the remission of all our sinne; and the imputation of his righteousnesse; arise and be bapti­ [...]d, and wa [...] away thy sinnes, calling upon the name of the Lord, Acts 22.16. and it signifies mortification of sinne by the power and death of Christ; know ye not that all they which have been [...] into Christ, have been baptized into his death? the [...] crucified with him that the body of sinne might be destroyed, rom. [...].

What doth the [...] [...]anc [...] in or under the water signifie unto us? A. It sig­nifies the buriall of sinne, or a continuall encrea [...] of mortification both by the power of Christ's death and buriall; we are buried with him by baptisme in o [...]is death, rom. [...].4.

What doth the comming out of the water signifie unto us? A. It concernes our spirituall vivification to newnesse of life in all holinesse and righteous­nesse, by the power of Christs resurrection; for like as Christ was raised up from the dead by the glory of the father, so we all should walke in newnesse of life; for if we be grafted together in the likenesse of his death, we shall be al­so in the [...] of his resurrection, rom. 6.4 5.

What doth the action of the party baptized signifie, when he offers himselfe before the M [...]ter and the congregation to be baptized? A. It signifies that he doth consecrate himselfe the Lord, and that he utterly renounceth the flesh the world, and the devill the like figure which now saveth us, even bap­tisme, not the putting away the filth of the flesh, but the answer of a good consci­ence towards God, 1 Pet. 3.21.

Suppose any question the lawfulnesse of his baptisme, may he be re-baptized? A. No; for as in naturall generation a man is but once borne, so he can be but once new borne, therefore if a man be baptized be a Minister that is an heretick, not yet degraded from his calling, and if he observe the forme of ad­ministration, [Page 61] In the name of the father, sonne and holy Ghost, it is a reall bap­tisme.

How may a man profitably use his baptisme all his life long? A. First, when any sinfull lust shall arise in thy soule, then begin to meditate of that solemne Vow which thou did dest make to God in thy baptisme: Secondly, if through infirmity thou fall into any sinne, still have recourse to thy baptisme for thy encouragement and comfort; for although baptisme be but once administred yet that once testifieth, that all thy sinnes past, present and to come, are wash­ed away, 1 Pet. 3.20. Eph. 5.25, 26, 27. it is called the sacrament of re­pentance, Marke 1.4. lastly, to make a profitable use of thy baptisme, then thou must not rest till thou have a feeling of that renewing power fignified in baptisme, namely, the power of Christ's death, mortifying thy sinne, and the vertue of his resurrection renewing thy spirit, soule and body, in all holy obedience.

How is it that many feele not the fruit of their baptisme? A. The fault is not in God, but in themselves, in that they doe not keepe the condition of the covenant to receive Christ by saith, and to repent of their sinnes.

When shall a man see the effect of his baptisme? A. When he receives Christ by faith, though it be many yeers after then he shall feel the power of God to regenerate him, and to work all those things which he offered him in baptisme.

What is done in the Lords supper? A. The former covenant solemnly ra­tified in baptisme, is renewed in the Lords supper, between the Lord and the receiver.

What doe the elements of bread and wine signifie unto us? A. They are signes and seales of the body and blood of Christ.

What doth the actions of the Minister about the same elements signifie unto the receiver? A. They signifie unto the receiver fo [...]re actions of God him­selfe: First, his taking the bread and wine into his hands, doth seale unto us the action of God the father, who from all eternity did separate and elect his sonne to performe the duty of a mediatour between God and man; mine elect in whom my soule delighteth, Isa. 42.1. him hath God the Father sealed, Iohn. 6.27.

What doth the Ministers blessing of the elements with the recitall of the pro­mises signifie and seale unto the receiver? A. The blessing of them signifies, that those elements are now taken from a common to a holy use, and the re­citall of the promises, seales unto us that action of God by which in the ful­nesse of time, he sent Christ to performe the office of mediatour, unto which he was fore-ordained.

What doth the breaking of bread and powring out of the wine signifie to the receivers? A. This sealeth the action of God, offering Chiist unto all, but [...]iving him onely to the faithfull, for the encrease of their faith and repen­tance.

What doth the receivers action in taking the bread and wine in his hand sig­nifie? A. This sealeth a spirituall action, namely, his apprehending of christ by the hand of faith, as many as received him, to them he gave power to be­come the sonnes of God, even to them that beleeve on his name, Ioh. 1.12.

What doth his eating of the bread and drinking of the wine signifie? A. This sealeth his application of Chirst by the same faith, by a feeling of his true union and communion, to encrease daily by faith, as our bodies are strengthned by the bread and wine; the cup of blessing which we blesse, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the body of Christ? 1 Cor. 11.16.

Is not the bread in the sacrament after consecration turned into the body of Christ? A. No; first, because this sacramentall bread was eaten before the death of Christ, therefore unpossible to be a corporall eating of his flesh; secondly, the bread is broken and distributed after consecration but the whole body of Christ is received by every single communicant: thirdly, the bread is the communion of Christ, therefore not his very body: fourthly, the body of Christ was made of the substance of the Virgin Mary, therefore not of bakers bread: fiftly, this bread is subject to mold that is left after consecration; this shewes that it is will reall bread: sixtly, if the signe be tur­ned into the substance, then what signe remaines? this would overthrow the sacramentall union between the signe and the thing signified.

But is not christs body corporally present in the sacament? A. No; this doe in remembrance of me, 1 cor. 24.25. secondly, the heavens must receive him till the restitution of all things, act. 3.2. Thirdly, the body of Christ can be but in one place, he is not here, come s [...]ee the place where the Lord lay, mat. 28.6.

When are we fitly prepared to receive the Lords supper? A. First, if we bring a right knowledge of mans fall, and a promised restoration into the covenant by Christ, he is the mediatour of a better covenant, which is esta­blished upon better promises Heb. 8.6. so often as yee shall eat this bread and drinke of this cup, yee shew the Lords death till he come, and we must by our knowledge discerne the Lords body 1 cor. 11.26, 29.

Secondly, we must have a true faith in Christ, for we receive so much as we beleeve that we receive, for unto us was the Gospell preached, as well as to them, but the word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.2.

Thirdly, we must have true repentance for all our sinnes, both originall and actuall, being the state wherein we lay in the breach of the first co­venant.

Fourthly, we must bring renewed faith and repentance to testifie our thankfulnesse to God for his great goodnesse, to receive us into a new cove­nant, not of works, but of grace, wherein he promises to be mercifull to our righteousnesse, and to remember our iniquities no more, Heb. 12.13. and to testifie our love both to God and his people, he so loved us, that he gave his onely begotten sonne for us, Ioh. 3.16. and Christ gave his life a ransome for us, mat. 20.28. therefore we should love him that first loued us, 1 Ioh. 4.19. also our love must be to his people; if thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leave thy gift be­fore the Altar, and goe first and be reconciled to thy brother, and then come and offer thy gift. mat. 5.23, 25.

But what if I in part find these things in me, when withall I find my heart exceeding rebellious, and very corrupt? A. Thou mayest come as a welcome guest for all that, for Christ came to preach the Gospell to such a poore heart as thine and to heal such a broken heart, & to deliver such a captive from cor­ruptions, and to give sight to thee ihat feelest want of it, and to set at liberty thy bruised soule, Luke 4.18.

How shall I come to the sacrament, I want faith? A. If thou be sensible of thy want of faith, thou mayest come; for it is grace that discovers thy want, and not nature, therefore pray the Lord to encrease thy faith, Luke 17.5. and say with teares, I beleeve, Lord help my unbeliefe, Marke 9.24. then come and Christ will ease thee, Mat. 11.28. Psal. 55.22.

What other meanes hath God appointed us to use for our groth in grace? A. Prayer which is a familiar speech with God in the name of Christ, in which either we crave things needfull, or give thanks for things received, 1 Tim. 2.1.

May we not pray to Saints or Angels? A. No; for they doe not know our wants; Abraham [...] of us, Isa. 63.17, neither can they help us they pray to Gods that [...] save, Isa. 45.20. and the command of Christ is, come unto me all ye that are heavy laden and I will give you rest, mat. 11.28.

But may we not make Saints our med [...]tours or intercess [...]rs? A. No; there is but one mediatour between God and man the man Christ Jesus, 2 Tim. 2.5. he is our onely high Priest who is entred into heaven, now to appeare in the presence of God for us, Heb. 9.24. Christ alone is our intercessor in heaven for us, rom. 8.34. heb. 7.25.

For whom must we pray? A. for all men living none exempted, but they [Page 64]that sinne against the holy Ghost; there is a sinne unto death, I doe not say that yee shall pray for it, 1 Ioh. 5.16.

But may we not pray for the dead? A. No; when Davids child was dead he ceased praying for it, saying, now he is dead, wherefore should I fast? [...] Sam. 12.22, 23. there is no repentance in the grave when they are dead? he that is unjust let him be unjust still, and he that is filthy let him be filthy still, and he that is holy let him be holy still, rev. 22.11. it is the blood of Jesus Christ that cleanfeth us from y [...]l sinne, 1 Ioh. 1.7. and if thou be not purged thou shalt not be purged from thy filthinesse any more, Ezek. 24.13.

For what must we pray? A. Christ hath taught us to pray for six things especially: First, that God may be glorified: secondly, that God may reigne in our hearts as in his Kingdome: thirdly, that we may doe Gods will faith­fully, constantly and cheerfully, as it is done in heaven.

These three c [...]ncerning God, what things be they that we must pray for our s [...]ves? A First, that we may rely wholly on Gods providence for all the meanes of this temporall life: secondly, that our sinnes may be forgiven, that we may be at peace with God: thirdly, that by his power we may be kept from all temptations, that they prevaile not against us to sinne against [...].

Why are those petitions concerning Gods glory, kingdome and will, set downe before these three petitions for our selves? A. Because we should preferre Gods glory, kingdome and will before and above all other things.

What is Gods kingdome here on earth? A. It is his church and people in which Christ rules as King.

What is that visible Church in which Christ rules as King? A. First ne­gatively, it is not amongst any Libertines whatsoever, as the Antinomians, who cry out of the bondage of his law, which is the statute law of heaven; neither the Anabaptists, who despise the lawes of men, being regulated by the law of God: nor the Prelacy, which exalt themselves into the throne of God and man usurping all power to themselves; nor the Brownists, which seperate from all ecclesiasticall government: all [...] [...]ount it a bondage that Christ should rule as King.

Now I answer affirmatively, that church that hath the truths of doctrine and the right way of discipline according to Gods Word, and freely yeelds obedience unto both, I meane in the generall, although some single persons faile in any of these, yet this is the true Corne-field of Chist, although some tares be in it.

May any sepa [...]ate from that Church which hath true doctrine, when there for the present may be some want in d [...]scipline in the matter or in the execution. [Page 65]A. No: for discipline is not essentiall to the being of a Church, but onely to the well being of it; it may be the Church of Christ, and yet want his disci­pline; againe, we may not seperate from the Church till Christ seperate from it.

But how shall we know when christ leaves a church? A. First, the church doth leave Christ; but while we hold the truths of doctrine, we have not left Christ; but suppose we like a Strumpet, have deserved to be put away, and a bill of divorce to be given to us; yet blessed be God, whose going [...] are still seene in his Sanctuary, Psal. 68.24.

But how doe you know that a bill of divorce is not given to us? A. If Christ had left his church here, he would have taken away the hedge of protection, and leave us to be destroyed by the wilde Beasts, Psal. 80.12. that is, the Ma­gistrates sword should not have been drawn in the defence of it, neither would he receive our offerings, Iudges 13.23. Secondly, if God had left us, he would have called away his Ministers from us; for they are not to stay where they find none to receive them, John 4.35. but to shake off the dust of their feet as a witnesse against them, Mat. 10.11. Thirdly, when christ leaves a church, it is because he hath no more to call in that church; for when Paul was depar­ting from Macedonia, the Lord bad him to stay, for he had much people in that city. Acts 18.10. so blessed be God, we see the worke of the Ministery ex­ceeding fruitfull in converting multitudes to the Lord, which plainly shewes that christ hath not left us.

But were not your Ministers some few yeers agon called from you and the h [...]dge of protection broken downe, and Idolatry comming in apace? A. Our affecti­ons were then to the truths of God and the ministry fruitfull by those that stayed with us; and therefore I see no lawfull call they had to depart from their flocks when the Wolves were comming, except those whose particular persons were aimed at; neither was it the Magistrates, by the sword of justice, accor­ding to law that was turned against the church, but it was the Prelates usurped power that did persecute Gods people, against both the lawes of God and the lawes of the Kingdome.

What is the effect of sepration? A. Seperation is the cause of distractions and civill warres, and so ends in confusion; therefore no toleration is to be granted to such a Vyper as seperation, that eats out her mothers bowels.

What is the state of all men after they have lived a while here? A. All must dye and be as water spilt upon the ground, 2 Sam. 14.14. death is passed upon all, for that all have sinned, rom. 5.12.

Why must Gods people dye, hath not Christ taken away their sinne? A. Christ hath forgiven their sinne, and covered it with his righteousnesse, Psal. [Page 66]32.1. but he doth not take away the being of sin til death, Ro. 6.7. no man liveth and sinneth not, 1 Kings 8.46. he is a lyar that saith he hath no sinne, 1 Joh. 1.8.

What followes the day of death? A. A particular judgement; it is appointed [...] all m [...]n once to dye, and from death to [...]u [...]gement, Heb. 9.27. the body returns to dust, and the [...] of all returne to God; the spirit of man goes upward, Eccl. 3.21.12.7.

What followes the particular judgement? A. The general day of judgement, that day of God, wherein the heavens being on fire shall be dissolved, and the earth shall melt with fire and heat, and the workes that are therein shaall be burnt up, 2 Pet. [...].10.12.

Who shall be the Judge? A. Iesus Christ the Sonne of God, we must all ap­peare before the Judgement-seat of Christ, rom. 14.10, 12. 2 cor. 5.10.

What will be the manner of his comming? A. The Sonne of man will come in a cloud with power and great [...] glory, Luke 21.27. and attended with his holy A [...]gels Marke 8.38. and with all his Saints in heaven, 1 Thes. 3.13. and those that are alive at that day, shall he changed in the tw [...]nkling of an eye. 1 Cor. 15.51, 52. and caught up into the clouds, to meet the Lord in the ayre, 1 Thes. 4.17. those in heaven shall come with Christ, and those on earth shall meet him, and they shall be ever with the Lord, the dead in Christ shall rise first, 1 Thes. 4.16.

What will Christ doe when he is come? A. When the Sonne of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory mat. 24.31. and all Nations shall be brought before him, and he shall seperate them, as a Shepheard doth his sheep from the goats, and set the sheep on his right hand, and the goats on his left, ver. 32.33.

How shall men at that day be summoned before the Judge? A. He shall send his Angels with a great sound of a Trumpet, mat. 24.31. and when the Trum­pet shall sound, the dead shall be raised, 1 Cor. 15.52. and the living chan­ged. 51.

How will christ examine every mans cause? A. The books of every mans doings shall be laid open, and their consciences shall be made to accuse, or to excuse them, and every man shall be tryed by the workes which he did in his life time, because that workes are manifest signes either of faith or unbeliefe, Dan. 7.10. Rev. 20.12. 2 cor. 5.10.

What followes their examination? A. Then he will give sentence of abso­lution and salvation to the godly, saying to them, come ye blessed of my Father, [...] the Kingdome prepared for you from the foundation of the world; and to the wicked he will say, depart from me ye cursed into everlasting fire, prepared for the devill and his angels, mat. 25.34.41.

What is the estate of the godly after the day of judgement? A. The Saints shall them inherit all things. rev. 21.7. Dan. [...].27. 2 Pet. 3.13, 14. Isa. 56.22. and they shall enjoy the presence of God, where are rivers of pleasures for evermore, Psal. 16.11. and they shall see christ face to face, 1 cor. 13.12. 1 Ioh [...] 3.2. and we shall re [...]gne with christ for ever, Revel. 5.10.21.1, 2, 3, 4, 5, 7.

What is the state of the wicked after the day of judgement? A. It is eternall perdition and destruction, which stands in three things especially: First, they shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 thes. 1.9. Secondly, their fellowship shall be the de­vill and his angels, mat. 25.41. thirdly, their torment shall be fire and brimstone hurning eternally, Rev. 21.8. Isa. 33.14. Who can dwell with everlasting bur­nings, where the Worme of a guilty conscience dieth not, and the fire of Gods wrath is not quenched, mar. 9.44.46. fire and brimstone, and a horrible tem [...]est, this is the portion of their cup, Psal. 11.6.

What is the end the Lord hath in all these things? A. His owne glory; what if God be willing to shew his wrath, and to make his power knowne on the vessels of wrath fitted to destruction, and that he might make knowne the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, rom. 9.22, 23.

Watch ye therefore and pray alwayes that ye may be accounted worthy to escape all these things that shall come to passe, and to stand before the Sonne of man, Luke 21.36. Now the God of peace that brought againe from the dead our Lord Iesus, that great Shepheard of the sheep through the blood of the ever­lasting Covenant, make you perfect in every good worke, to doe his will, wor­king in you that which is well pleasing in his sight, through Iesus Christ, to whom be glory for ever and ever, Amen, Heb. 13.20 21.