degrees of his sanctification theâ—e A. No saith Paul not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended â—n christ Iesus brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reâ—ching fâ—rth unto thâ—â—se things which are before I presse toward the marke for the price of the high calling of God in Christ Jesus Phil. 3.12 13 14. What meanes hath God appointed to helpe us in our groth of grace A. The sacraments and prayer What is a sacrament A. A sacrament is an outward signe whereby Christ and his saving graces are by certaine extetnall rights signified and sealed to a christian Abraham received the signe of circumcision and it was also the seale of the righteousnesse of faith which he had when he was yet uncircumcised rons 4.21 yee shaell circumcise the foreskin of your flesh and it shall be a signe of the covenant between me and you Gen. 17.11 Hath any others power to make a sacrament besides christ A No for the signe will consirme nothing at all but by the consent of him at whose hands the benefit promised must be received then none but christ can appoint signes of grace because none but he alone hath power to bestow grace christ is the author of our salvation therefore he alone may appoint the meanes which are the word and sacraments christ is the onely Law-giver who is able to save and to destroy Iam. 4.12 and he alone can make a sacrament offectuall by his spirit and he by his wisedome best knowes of what to institute the sacramentall signes neither may any presume to adde or to diminish to that he hath done rev 22.38 19. How doth christ make a sacrament A. By bringing the word of institution to the element the word is two-fold either a word of command as in baptisme goe yee into all the world baptizing them In the name of the father sonne and holy Ghost and in the Lords supper take eat drinke doe ye this the other part of institution is a promise whereby christ ordained elements that they might be instruments and seales of his grace as in baptisme I baptize thee in the name of the father of the senne and of the holy Ghost and in the Lords supper this is my body which is given for you and this is my blood of the new Testament therefore the word of institution ought to be pronounced distinctly in the administration of it May the impiety of the Minister make a nullity of the sacrament to a worthy receiver A. No no more then the piety of a good Minister can profit an unworthy receiver because all the efficacy and worthinesse thereof dependeth onely upon Gods institution What be the parts of a sacrament A. They be two the outward signe or sensible matter of the element or the action conversant about the same Is there any naturall change in the signe or element after consecration A. No it is but severed from a common to a holy use therefore there is no force or efficacy in the externall signes to make us inherently holy as there is in Bathes naturally to purifie corrupt diseases but all the efficacy is appropriate to Gods holy spirit yet so as it is an inseparable companion of true faith and repentance in such as turne to the Lord therefore by Gods ordinance a certaine signification of grace and sealing thereof agreeth to the signe What is the thing signified by the outward element A. It is Christ and his graces first of Christ and then of his graces for as no man can receive fruit of any ground till first he have a just title to it no more can we have benefit by Christ before we have a true title to him by faith What is the action of God in the sacrament A. It is either the offering of Christ or the application of Christ and his graces to the faithfull receiver What is the action of Faith in the Sacrament A. It is the consideration desire apprehension and receiving of christ in the lawfull use of the Sacrament What is the end why Sacraments were ordained A. For the better confirmation of our faith for God doth as it were by certaine pledges bind 〈◊〉 â—selfe unto us yet the sacrament doth not strengthen us by any inherent power of it selfe as a soveraigne medicine doth cure a patient but rather by a certaine reasoning upon using the signes framed by the holy Ghost thus All such as are converted rightly using the sacraments shall receive christ and his graces But I am converted and either doe now or else heretofore I have rightly used the sacraments therefore I shall receive christ and his graces What is another end why the sacrament was ordained A. That it might be a badge of that profession by which the true church of God is distinguished from all other congregations a third end is that it might be a meanes to preserve and to spread the doctrine of the Gospell a fourth end is that it might preferve and bind the faithfull to continue loyall and thankfull to their Lord God fiftly it serves as a bond of mutuall amity among the faithfull Is a sacrament necessary to salvation A. No yet the covenant of grace is absolutely necessary to salvation for it comprehendeth christ Iesus who is the substance of that covenant so that we must of necessity receive it or we perish eternally now a sacrament is but a prop or stay for faith as an help to en crease it but it cannot intitle us into the inheritance of the sonnâ—s of God as the covenant doth but onely as a seale to that covenant that we by faith received before But doth not the want of a sacrament condemne A. No it is the contempt of it that is damnable so then the neglect of it is a grievous sinne to be repented of and there is hope of pardon but if some be justly hindred from it either by living in some place where it cannot be had or taken away by death to such God will have mercy not sacrifice What is the difference betwixt a sacrament and a sacrifice A. In a sacrament God bestowes his graces upon us but in a sacrifice we returne unto God faith and thankfull obedience How doth our sacraments and those in the old Testament differ A. They were many and ours but few secondly they pointed at christ to come but these shew that he is already come thirdly they were to the posterity of Abraham alone but these are to the whole church called out of both Iewe and Gentiles How many sacraments is there in the church of christ A. Two the first is baptisme wherein christians are admitted into the church of God the second is the Lords supper whereby the church is nourished and preserved to eternall life What is baptisme A. It is a washing with water as they are
doth punish some for the glory of his justice but not through any hatred of their sin This last reason affirmed by Mr. Banes is now revoaked Thus we see by what spirit these men are led being ashamed of his error And now I have set before you the Christ of the Legalists as they scornfully call us and the Christ of the Antinomians Now if it seem evil to you to serve the Lords Christ chuse you this day whom you will serve whether the Antinomians fained Christ or the true Christ of God But as for me and my house we wil serve the Lord Josh 24.15 Halt no longer between two opinions But if Baal be God follow him but if the Lord be God follow him And like Iehn destroy the name of Baal out of Israel 2 Kings 10.28 Hos 2.17 Let us not put the Lord to decide the controversie by fire from heaven having his word the true Judge of all controversies Therefore whosoever shall despise the Word shal be destroyed and he that feareth the Commandement shall be rewarded prov 13.13 Then be not led away with a fained Christ but cleave to the Lords Christ who is able to keep that which thou committest to his trust and to present thee faultlesse and unreprovable in his sight Coloss 1.22 Now the Lord open thine eyes to see clearly into all these things that differ and give thee grace to hold fast that which is good that thou maist be setled upon the true foundation and there stand like mount Zion unmoveable for ever Psalm 125.1 The grounds of true Christian Religion very necessary to build us on the true Rocke Iesus Christ WHat is the true Christian Religion Answ It is the way to worship God through Jesus Christ according to his own appoyntment First it is called the way of holinesse Isa 35.8 The new and living way Heb. 10 20. The narrow way Mat. 7. the way everlasting Ps 139.14 And it must be in Christ For God was in Christ reconciling the world to himselfe 2 Cor 5.19 And according to his own appointment For all those Ceremonies Types of Christ were done as the Lord commanded Moses Exo. 40. Therefore Christ as a son over his owne house Heb. 3.6 Spake as having authority not as the Scribes Mat. 7.29 He saith all power in heaven earth is givento him ver 28.18 Therefore he in his own name saith Thus you have heard but I say thus unto you Math. 5.28 What are the parts of Religion to be known Answ They are two First is concerning truths to be known that you may prove what is that good acceptable perfect will of God Thou art a Iew knowst his wil Rom. 12.2 3.18 The 2 concerning truths to be practised Thy people shal be willing in the day of thy power Ps 110.3 If ye be willing obedient ye shal eat the good of the land Isa 3.19 Not he that saith Lord Lord but he that doth the will of my Father shal be saved Math. 7.21 The doer of the work shal be blessed in the deed Iam 1.25 Let us hold fast our profession Heb. 4.14.10.23 He that holdeth out to the end shall be saved Mark 13.13 What are the grounds of Religion Answ They are two First it is a right knowledge of God as hee hath revealed himselfe unto us in his word concerning his unity of essence in the Trinity of persons his names and attributes and works of Creation and providence The second maine ground of Religion is a right knowledg of our selves as we were first created righteous holy after Gods own Image Gen. 1.26 Since the fal none is righteous Rom. 3.10 Thirdly as we are in the state of â—race righteous in part Phil. 3 12.15.16 Fourthly in the state of glory perfect in degrees as creatures Heb. 12 23. How do you know there is a God Answ I know there is a God by the testimony of conscience accusing for sin committed and is â—â— were Gods deputy to arraign and condemn us for it which could not be but from a displeased God 1 Kings 17.8 John 8.9 Secondly from the comfortable refreshing wee finde in our soules when we are faithful and conscionable in our obedience to the Lord 2 Cor. 1.12 Rom. 9.1 Acts 22.1 Thirdly I know there is a God by the frame of the world By these vâ—â—ble things are clearly sâ—en his eternal power aâ—d God-head Rom. 1.20 The heavens could not make themselves because they cannot keep themselves from perishing Psal 102.25.26 Heb. 1.10.11 Neither could the earth make it self nor the silly creatures that are in it could not make it nor themselves they being all mortall and vanity which plainly shews that their first beginning was by a divine power Fourthly all nations do acknowledg that there is a God and that he ought to be worshipped although they cannot find out the true God nor truely how to worship him Fifthly I know there is a God that provideth food for all creatures and not onely so but in making their food nourishing being of it selfe without life yet without which they could not live although our cloaths being void of heate yet keepeth our bodies warm which could not be without a God also that all the creatures being at variance feed one upon another yet every kind preserved which could not be without a God How many Gods be there Ans There be many idol-gods which are nothing in the world and many that are called gods Lords But to us there is but one God There is none other Gods but one Cor. 8.4 5 6 In this God there are 3. real distinct Persons having subsistance in the same Essence The Father the Word and the holy Ghost and these three are one â— John 5.7 How do you know the true God from all false gods Answ First the true God is known from all false gods by the simple purity of his divine nature being void of all composition the creatures are made up of the 4 Elements but God is not so and his essence is free from all division or parts We may not say this is one part of God and that is another as we say of the creature Again what is in God cannot be multiplyed or encreased as to have more wisedome or more strength Neither can there be any decrease of any thing that is in God Againe no accidents can cleave to him or adde any thing to his perfection but what ever he is he is the same essentially But are not the three Persons so many parts of his God-head Answ No the Father is God the Son is God the holy Ghost is God and yet not three Gods but one God This Trinity in Unity and Unity in Trinity is a holy mistery and is rather to be religiously adored by faith then curiously searched by reason further then God hath revealed in his word The mean time let us neither confound the Persons nor divide the substance of his perfect Essence
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 uncleanâ— 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 acâ—â—â— of the Minister waâ—â—ing the body of the baptized signifie A. This sealeâ— 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 â—â—tus 3.5 What doth 〈…〉 water or sprinkling it upon the baptized signifie A. It doth raâ—â—â— the shedding of the blood of Christ for the remission of all our sinne and the imputation of his righteousnesse arise and be baptiâ—â—d and waâ—â— 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 〈◊〉 â—ancâ— in or under the water signifie unto us A. It signifies the buriall of sinne or a continuall encreaâ—â— of mortification both by the power of Christ's death and buriall we are buried with him by baptisme in oâ—â—is death rom â— 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 Mâ—â—â—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 In the name of the father sonne and holy Ghost it is a reall baptisme How may a man profitably use his baptisme all his life long A. First when any sinfull lust shall arise in thy soule then begin to meditate of that solemne Vow which thou did dest make to God in thy baptisme Secondly if through infirmity thou fall into any sinne still have recourse to thy baptisme for thy encouragement and comfort for although baptisme be but once administred yet that once testifieth that all thy sinnes past present and to come are washed away 1 Pet. 3.20 Eph. 5.25 26 27. it is called the sacrament of repentance Marke 1.4 lastly to make a profitable use of thy baptisme then thou must not rest till thou have a feeling of that renewing power fignified in baptisme namely the power of Christ's death mortifying thy sinne and the vertue of his resurrection renewing thy spirit soule and body in all holy obedience How is it that many feele not the fruit of their baptisme A. The fault is not in God but in themselves in that they doe not keepe the condition of the covenant to receive Christ by saith and to repent of their sinnes When shall a man see the effect of his baptisme A. When he receives Christ by faith though it be many yeers after then he shall feel the power of God to regenerate him and to work all those things which he offered him in baptisme What is done in the Lords supper A. The former covenant solemnly ratified in baptisme is renewed in the Lords supper between the Lord and the receiver What doe the elements of bread and wine signifie unto us A. They are signes and seales of the body and blood of Christ What doth the actions of the Minister about the same elements signifie unto the receiver A. They signifie unto the receiver foâ—re actions of God himselfe First his taking the bread and wine into his hands doth seale unto us the action of God the father who from all eternity did separate and elect his sonne to performe the duty of a mediatour between God and man mine elect in whom my soule delighteth Isa 42.1 him hath God the Father sealed Iohn 6.27 What doth the Ministers blessing of the elements with the recitall of the promises signifie and seale unto the receiver A. The blessing of them signifies that those elements are now taken from a common to a holy use and the recitall of the promises seales unto us that action of God by which in the fulnesse of time he sent Christ to performe the office of mediatour unto which he was fore-ordained What doth the breaking of bread and powring out of the wine signifie to the receivers A. This sealeth the action of God offering Chiist unto all but â—iving him onely to the faithfull for the encrease of their faith and repentance What doth the receivers action in taking the bread and wine in his hand signifie A. This sealeth a spirituall action namely his apprehending of christ by the hand of faith as many as received him to them he gave power to become the sonnes of God even to them that beleeve on his name Ioh. 1.12 What doth his eating of the bread and drinking of the wine signifie A. This sealeth his application of Chirst by the same faith by a feeling of his true union and communion to encrease daily by faith as our bodies are strengthned by the bread and wine the cup of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the body of Christ 1 Cor. 11.16 Is not the bread in the sacrament after consecration turned into the body of Christ A. No first because this sacramentall bread was eaten before the death of Christ therefore unpossible to be a corporall eating of his flesh secondly the bread is broken and distributed after consecration but the whole body of Christ is received by every single communicant thirdly the bread is the communion of Christ therefore not his very body fourthly the body of Christ was made of the substance of the Virgin Mary therefore not of bakers bread fiftly this bread is subject to mold that is left after consecration this shewes that it is will reall bread sixtly if the signe be turned into the substance then what signe remaines this would overthrow the sacramentall union between the signe and the thing signified But is not christs body corporally present in the sacament A. No this doe in remembrance of me 1 cor 24.25 secondly the heavens must receive him till the restitution of all things act 3.2 Thirdly the body of Christ can be but in one place he is not here come sâ—ee the place where the Lord lay mat 28.6 When are we fitly prepared to receive the Lords supper A. First if we bring a right knowledge of mans fall and a promised restoration into the covenant by Christ he is the mediatour of a better covenant which is established upon better promises Heb. 8.6 so often as yee shall eat this bread and drinke of this cup yee shew the Lords death till he come and we must by our knowledge discerne the Lords body 1 cor 11.26 29. Secondly we must have a true faith in Christ for we receive so much as we beleeve that we receive for unto us was the Gospell preached as well as to them but the word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Thirdly we must have true repentance for all our sinnes both originall and actuall being the state wherein we lay in the breach of the first covenant Fourthly we must bring renewed faith and repentance to testifie our thankfulnesse to God for his great goodnesse to receive us into a new covenant not of works but of grace wherein he promises to be mercifull to our righteousnesse and to remember our iniquities no more Heb. 12.13 and to testifie our love both to God and his people he so loved us that he gave his onely begotten sonne for us Ioh. 3.16 and Christ gave his life a ransome for us mat 20.28 therefore we should love him that first loued us 1 Ioh. 4.19 also our love must be to his people if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift before the Altar and goe first and be reconciled to thy brother and then come and offer thy gift mat 5.23 25. But what if I in part find these things in me when withall I find my heart exceeding rebellious and very corrupt A.
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 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 dâ—scend from the crosse that wee may see and believe Mar. 15.32.39 Buâ— 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 stâ—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 â—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 dâ—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 and â—dâ—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 hâ—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 bâ—trays his Mr. 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 â—s a new ere ture Old things are dine away all things are become new 2 Cor. 5.17
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 〈◊〉 â—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 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
to a covenant of workes but they stand as a people redeemed not onely from Pharaoâ—â—s bondage but from the bondage of sin and satan Gods wrath and damnation figured out by that from Aegypt in the preface againe Adam was to stand by his perfect obedience to it or to fall if he failed in the least title but the law at Mount Sinai was a rule to square their obedience by but the penalty is taken off as I sayd before and they and we are bound to doe our utmost endeavour to obey it although we can never legally fulfill it but evangellically as we are in Christ to testifie our thankfulnesse and obedience to our Redeemer 1 cor 6.19 20. What are the maine differences between the covenant of workes and the covenant of grace A. The first covenant was of mans workes the second of Gods grace againe the first was made to Adam and in him to all his posterity the second was made with Christ and so in him for all the elect called the seed of the woman but not with the seed of the serpent Gen. 3.15 againe the first stood upon mans righteousnesse the second upon the righteousnesse of Christ made ours by imputation againe the first was soon broken standing upon the mutability of mans will but the second stands upon a sure foundation being Gods unchangeable will and so never can be broken for sayth the Lord I will establish with thee an everlasting covenant Ezek. 16.60 againe the first was a covenant of justice without mercy the second was a covenant of mercy yet in Christ justice and mercy met together Psal 85.10.89.28 againe the first man is of the earth earthly the second man is of the Lord from heaven and as the earthly so were all they in that covenant and as the heavenly such are they also that are heavenly and as we have borne the image of the earthly we shall also beare the image of the heavenly 1 cor 15.47 48.49 What be the offices of Christ to make him an alsufficient saviour A. First he was a Priest as he was both God and man and he sacrificed his body Mat. 20 28. and his soule was made an offering for sinne Isa 53.10 upon the altar of his Godhead Heb. 13.16 so christ was once offered to beare the sinnes of many Heb. 9.28 also by his integrity or purity of his humane nature and his obedience in performing all that the law requires as I shewed before thus Christ hath satisfied for our sinnes and he makes intercession for us How doth Christ make intercession foâ— us A. He appeares continually before his Father in heaven rom 8.34 Heb. 7.25 making their prayers acceptable to God by Iesus christ 1 Pet. 2.5 Eph. 5.2 by applying the merits of his owne perfect satisfaction to them rev 9.3.4 What other office hath Christ A. He is a Prophet to reveale unto his church the way and meanes of salvation it is written in the Prophets and they shall be all taught of God every man therefore he that hath heard and hath learned of the Father commeth to me Iohn 6.45 he teacheth continually by the ministery of word and by the inward teaching of his holy spirit Iohn 14.26.16.13 What other office hath Christ A. He is a King that he may bountifully bestow on us all the meanes of salvation he overcame the divell and hell and the grave and death as aconqueror see Acts 2.24.32.10.14 1 cor 15.55.57 all power in heaven and in earth is given to me goe ye therefore and teach all nations Mat. 28.18 19. on this rocke will I build my church and the gates of hell shall not prevaile against it Mat. 16.18 thus he is both a King to furnish and to defend his church You told me that faith was wrought in the soule by the fririt of God by the preaching of the Word now the question is how the Lord prepares the soule to receive that excellent grace of faith A. The Lord sayth I will give them one heart and I will put my spirit within you but the manner how this is wrought is this I will take the stony heart out of their flesh and then I will give them an heart of flesh then they shall walke in my statutes and keepe mine ordinances and doe them Ezek. 11.19 20. here you see the first worke is to take the stone out of the heart which in reason should be as painfull as to take the stone our of the bladder this is done by that sharp knife of the morall law when it bruiseth and humbleth us and worketh in us a sight of our sinne for by the law is the knowledge of sinne I had not knowne sinne but by the law for I had not knowne lust except the law had sayd thou shalt not lust rom 3 20.7 7. What is sorrow for sinne A. It is when a mans conscience is touched with a lively feeling of Gods displeasure for any sinne they were â—oricked in their hearts and sayd what shall we doe Acts 2.37 with an utter dispairing of salvation in regard of any thing in our selves O wretched man that I am who shall deliver me from this body of death rom 7.24 and so acknowledge our deserved shame should be eternally czra 9.6 How doth God worke this sorrow in us A. By the terrible curse of the law thus he which breakes but one of the commandements of God though it be but once in all his life time and that onely but in thovght is subject too and in danger of eternall damnation for it Gal. 3.10 Jam. 2.10 When the heart is thus prepared how doth God ingrafâ— faith in it A. By casting into it inward motions which are the seeds of faith first when the heart is humbled under the burden of sin then to acknowledg to feel that we stand in need of christ this is the seed of faith for we see that we have spent our money for that which is not bread and our labour for that which satisfieth not Isa 55.2 secondly a hungry desire and a longing to be made partaker of christ his merits these also are the seeds of faith for such are blessed and promised to be filled Mat. 5.4 rev 21.6 thirdly using the meanes when we see the need of christ and have a longing desire after him flying from the sentence of the law pricking the conscience to the throne of grace such shall obtaine mercy and find grace to help in time of need Heb. 4.16 How is this done A. First as the Prodigall did to think our sinnes pardonable and to say Father I have sinned against heaven and before thee and am no more worthy to be called thy sonne make me as one of thy hâ—red servants Luk. 15.18 19. then with loud cryes for Gods savour in christ in pardoning sinnes with a fervent perseverance herein till the desire of our heart be granted as the woman of Canaan did Mat. 15.22 23. What followes after this A. Then God according to