THE ANTINOMIANS CHRIST CONFOUNDED, AND THE LORDS CHRIST EXALTED.  
In which is contained a brief confutation of Dr. CRISPE and Mr LANCASTER. Also, a Combat with the Antinomians Christ in his Den, his arraignment; and the fainting Soul built upon the true rock, against which the gates of hell shall not prevail, Mat. 6.18.  
Imprimatur James Cranford.  
If any man will do his will, he shall know the Doctrine, whether it be of God, or whether I speak of myself,  John. 7.17. 
Because they received not the love of the truth, that they might be saved; for this cause God shall send them strong delusions, that they should believe lies, that they all may be damned who believe not the Truth, but take pleasure in unrighteousness,  2 Thes. 2.10, 11, 12. 
Many shall come in my name, saying, I am Christ, and shall deceive many; then if any shall say unto you, lo, here is Christ, or there, believe it not; for there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch, that if it were possible, they shall deceive the very elect; wherefore if they say unto you, behold he is in the desert, go not forth; behold he is in the secret chambers, believe it not,  Mat. 24.5.23, 24, 26. 
London, printed for Thomas Banks, and are to be sold at his shop in Blackfriars on the top of Bridewell-staires. 1644.   

To the READER.  
Christian Reader,  
IN my first Book against the Antinomians, I gave thee a short view of their Errors in five general heads, with a brief and plain answer to them; and having laid open to the world their ugliness, in their own native colours, they began to be ashamed to own them, and like common Whores, who seek to escape away and to leave their, bastards upon the parish, so these men when shame followed their errors; they sought to escape away from them, by denying of them; but witnesses came in so fast both from their Sermons and from their books, and from conference with them, that they could not so rid their bands of them; yet being unable to maintain them all, away they fled to God's decrees for a protection, and for maintenance of the first of those, which is this, That a man is justified actually in the sight of God, before and without faith and calling; this being immediately begottten by them, their care was more for it then for the rest, which they did but rake out of eaton's dunghill, and their labour there was but to raise up children to their eldest brother; but as for this which was of their own begetting, was very dear unto them, and they say that they will be torn in pieces with wild horses before that they will leave it; hereupon they ride post to God's decrees to fetch from thence some maintenance for it, but a faithful messenger was sent after them to try their power in that last place of refuge, and in his pursuit of them, he found their Christ exalted above all by crisp and Lancaster but he being a burden too heavy for them, down fell he and fled to his den; but the faithful messenger being sent, and having commission from the Lords Christ, followed him to his den, and there he was set upon by seven of his chiefest soldiers, and a true relation of the combat, and of his victory over them, and how he sore wounded them with uncurable wounds, and brought away their Christ to his trial; and after a true discovery of him, comparing him to the Lords Christ, he was sound not worthy to be trusted in for salvation, but rather to be condemned for high treason and blasphemy, and the Lords Christ alone exalted alove all for ever; therefore try all things, and hold fast that which is good, 1 Thes. 5.21. and be no more carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb. 13.9. as ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the faith, as ye have been taught abounding therein with thanksgiving; and beware least any man spoil you through Philosophy and vain deceit, Col. 2.6, 7, 8. and that thou mayest be built upon the true rock Jesus Christ, and stand like Mount Zion unmovable, Psal. 125.1. Mat. 16.18.7.24. 1 Cor. 3.12. I have laid here before thee the grounds of true Christian Religion by way of Question and answer; read it with an honest and sincere endeavour to be settled in the truth, and I doubt not but thou shalt see that the spirit of God will lead thee into all truth, John 16.13. and the Comforter, which is the holy Ghost, whomthe Father will send in the name of Christ, he will teach you all things, and bring all things to your remembrance, John 14.26. therefore I pray thee read it, and if thoureceive any benefit, give God the praise, and me remember in thy prayers; and so I commend thee to God, whom I know is able to keep that which I have committed unto him, 2 Tim. 1.12. and so I rest, unless I be again provoked by these troublers of Israel, but the mean time I remain  
Thine in all Christian duties, THOMAS BAKEWELL.   

THE ANTINOMIANS CHRIST Confounded, and the LORDS CHRIST EXALTED.  
I Borrowed those fourteen Sermons of Doctor Crisps in which the Antinomians say, Christ alone is exalted, but I found so many errors in it, that it would have been endless to have answered them all distinctly one after another; and having the Book but two days in my hand therefore I thought fit to gather the substance of them to these c●r●aine heads; first those errors 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 brief and plain answer to them, to show how Christ alone by them is exalted. First, their errors 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 general pardon for all Thiefs without exception; so that if a man be but a Thief 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 harlot's 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 filthiness. 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 calls 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 darkness that comes without his wedding garment Mat. 22.12.13. he is the author of eternal 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, than the Evangelist was much to blame to say, he gave his life a ransom for many if he redeemed all. Mat. 20.18. and if this were so, why did not Christ say, that he laid down 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 than I conclude that Christ was fore-ordained for you who do believe 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 Arminianism to say that Christ redeemed every particular man in the world, he answered, yes; then I shown him this of the Doctor, at which he was so blank that he had not one word to say, but that the Printer had mistook it, so much for the first head of errouts.  
The second head of errors 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 fills 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 soul, and stampeth his own Image upon it; to this he replied, that it was a gracicus possession and yet before any qualification; I replied again, that it was nonsense to say that Christ enters into the soul, 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 drawn out his full meaning, answered, that it was horrible blasphemy to say that Christ lives graciously in that soul where the devil reigns as lord and king, or to say that Christ dwells in a cage of unclean and filthy lusts, or to say that he is an idle spirit doing nothing, or an underling to the devil, or to say that the devil is the Lord and rules any of the living members of Christ; yet saith crisp, art thou rebellious, an enemy, ungodly, a harlot, nay, art thou worse than enmity itself, Christ came for thee; mark, while thou art thus, and no better than 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 madman, in iniquity, yet couldst thou but come to jesus Christ, I say only come; mark he meanus a carnal coming 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, do 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 do but say, I would have Christ, all that sinfulness though continued in, is no bar in the world to hinder this man from claiming his portion in Christ pag. 320. here this seducer makes no exceptions of any sin, no not the blasphemy against the holy Ghost, which shall never be forgiven, Mat 12.31. for, saith he, in a carnal manner, those that receive him were made the sons of God, John 1.12. but he, like the devil, leaves out To them that believe on his name; yea further he saith, to take Christ upon his general 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 possess his house before he build it, or whether Christ will dwell in the sonle before any qualification; then by his own argument, as man fits his house before he possess it, so Christ sirs the soul before himself 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 do not see before they have a head, etc. 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 Son of God. Gal. 2.20. Christ dwells in your heart by faith, Eph. 3.17. then christ doth not come and dwell in the soul before faith. We have access by says 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 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 , and victuals are graces also; I might here show that these are cemporall and not spiritual; and again, some that are spiritual are common and some are special, your heavenly Father will give his spirit to them that ask him, Luke 11.13. this is not to be understood the third person, but his gifts or good things, Mat. 7, 11. desire spiritual 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. stir 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, bewayling 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, believing and applying the happiness that came upon it; but more of this anon: for the present it may suffice that here you see qualifications before that Christ do actually possess the soul.  
But he replies saying, that it is a sordid and a gross conceit in the hearts of some persons, to think that there cannot be humiliation for sin, except perions be brought to despair, page 3●4. I ans. a man cannot he humbled for those sins in himself, unless he dupaire of all hope in himself; 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 himself 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 soul; yet saith he, the man is not sensible of it till Christ be actually given and come into the soul to work that sensibleness, pag. 201. I ans. the worst of men have been sensible of their undone condition altrough Christ never came graciously into their soul's witness Cain, Pharath, Saul and judas. all these by the law saw their undone condition for by the law is the knowledge of sin, Rom. 3, 20. but he replies, 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, rejoice the heart and enlighten the eves. Psal. 19 but howsoever the law may show a wicked man his sinful condition, because some remainders of it are left still in nature; The Gentiles by nature do 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 show that a man may be sensible of his own undone condition, before that Christ comes graciously into the soul; but further, when Christ comes into the soul, he comforts those that mourn, he gives joy for mourning, and the garment of praise for the spirit of heaviness, Isa. 61.2, 3. then sure they do not mourn before they are sensible wherefore; all this shows that Christ works some qualification before he come to possess the soul; saith Christ to Paul, I send thee to open their eyes, and to turn them from darkness to light, from the power of Satan to God; mark, that they may receive forgiveness of sins, and inheritance among all them that are sanctified by faith in me, Acts 26.18. here you see that forgiveness of sins which is a great part of justification, is not the first work in the soul? but much preparation of common grace which goes before, but special grace is the entrance of Christ as I said before, which brings me to the third head of errors 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 righteousness, or by that imputed righteousness of Christ, whereby alone he may be just: but saith crisp. faith is a work and the Apostle saith, to him that worketh not, but believeth on him that justifieth the ungodly, Rom. 4.5. it seems he takes this for a carnal believing, such as may be in the ungodly, remaining such, for he leaves out his faith is connted for righteousness, but it is of faith that it may be of grace Ro. 4.16. we have access by faith into this grace wherein 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 point of justification, as a poor lame Cripple cannot get his living by working, yet he can receive an alms with his lame hand that shall maintain him as well and better than working, but saith crisp, Christ is put upon a finner before they have any hand to put him on, as a Physician useth to do with an unruly Patient who shuts his teeth against his physic, than he forceth his mouth open and pours 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 yoked and fettered: I ans. this is nothing but the ploughing and breaking that is by the law, before that Christ enters graciously to justify 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 ploughs up the soul to make it fit for the seed of saving or justifying faith; for saith Christ, I stand at the door and knock, he doth not enter till the will be changed and made willing to receive him; I do dot say as the Arminians do that Christ waits till we will, but till he himself hath changed our hearts, I say till than he will not enter graciously, nay, if his own● Spouse be something unwilling he will departed, 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 equal for all although this dejected body have no hand, yet he hath life and a heart to receive that mercy thankfully, but we are dead in trespasses and sins, Ephesians 2.1. then how can a dead stone receive any thing that hath neither heart nor hand, life nor motion to do it? so then, faith must be wrought in the soul to receive chrut first, before that we can receive him to justify us; we have access by faith unto this grace wherein we stand. Romans 5.2. with the heart man believeth unto righteousness, Rom. 10.17. the Gentiles attained to this righteousness because they sought it by faith, but Israel 〈◊〉 not attained to this righteousness, 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 righteousness of Christ, for before faith was wrought in the soul there was none righteous no not one, that every mouth may be stopped, and all the world may be guilty before God; mark, I do not say guilty before men, but before God, for all have sinned; till the righteousness of God be imputed to us which is by faith of Jesus Christ unto all and upon all that believe, for there is no difference, Rom. 3.10, 19 22, 23. but the Doctor would feign be justified without faith, against the clear light of the Scripture, and cannot tell how to make it appear, therefore he almost yields; 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 believed in jesus Christ, that we might be justified by the faith of Christ, that the promise by faith of jesus Christ might be given to them that believe, 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 down the ropes of his faith and pulls us out; so then, here you see Ebedmelike did not go down to Jeremiah, but cast down the ropes by which he drew him up to him, so our Ebedmelike jesus Christ doth not first come into our filthy souls while the devil rules and reigns but first he casts down the grace of faith into our souls, and by that faith he draws us out of our sinful condition, so than our Ebedmelike did not go down and get upon our backs as we go to break a horse, and as a Physician pours down the Physic in spite of the Patient, but first reacheth down 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 ourselves nor others, So● it was cast into the dungeon, and as hard to be known as justification itself; for Jerenmiah had the ropes, yet he saw them not till he came out neither did he see Ebedmelike till he was out, yet he trusted by that rope to get on although he saw it not; so Job, although thou hidest thy face from me and holdest me for thine enemy yet saith he, though he slay me yet I will trust in him. Job 13.15.24. and saith the Prophet, he that walketh in darkness and sees no light, let him trust in the name of the Lord, and stay upon his God, Isa. 50.10. but both crisp and Lancaster affirms, that faith acts no longer than it manifests itself, for say they, faith is the evidence of things not seen, Heb. 11.1. but I had rather take Paul's 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, than we shall see Christ face to face, 1 cor. 13.12. but doth faith evidence all things to them that they believe? hence I gather, that their faith is the evidence of hell, for they believe it if they be not Atheists and it is not seen, 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 fails them when they have most need of it; but saith crisp, faith acted by believers is full of sin, but if this man had known what true faith had been, he would rather have said, that faith acted by believers 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 john 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 ourselves, and works alone declare it, james 2.21.25. or thus as faith acts by receiving or taking christ and his righteousness, so it justifies, and as it works by love, and acts all other graces so it sanctifies and manifests itself to ourselves and others; this they deny, saving, that act which justifies is manifestation.  
The fourth head of errors 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 do nothing page 128. he saith, 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 sin? and again, how came the second covenant better than the first and built upon better promises? Heb. 8.8, 9 is any thing better than christ, and any promises better than those that are made in him? me thinks men should be ashamed and tremble to preach and print such hellish blasphemy; so than 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 crisp and Lancaster affirm, that this new Covenant is without conditions on our part: I answ. in this they show themselves to be sons of Belial, that say of God and Christ his Annoyed ●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 overthrows the Gospel 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 confess 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 well 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 nullify the conditions of the covenant, and make it void to him and his posterity; so the second Adam receiving grace without measure, john 3.34. and out of his fullness we receive grace for grace, john 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, than 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 easy for us to keep; the first was made with a weak man therefore he soon 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 only so, but to give us power to keep our conditions also, which are these chief, first, repentance and all those graces that may humble us for that great sin in breaking the first covenant, and then faith to believe that Christ hath fulfilled for me; in particular therefore, the tenor of the Gospel runs thus, Paul testified both to Jews 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 believe the Gospel, Mark. 1.15. therefore the Apostles were sent to preach repentance and remission of sins, Luke 24.47. and when men did repent of their sins, then saith christ, only believe, Mark 5.36. and when the Jailor repent they said, if thou believe in the Lord Jesus thou shalt be saved. Acts 16.31. whosoever believeth in christ shall not perish but have everlasting life joh. 3.15. and Christ blamed the Priests and Elders because they believed not in him though the publicans and harlots believed on him yet saith he ye repent not when ye had seen it, that ye might believe in him, Mat. 21.31. so then, we must repent for our breach of the first covenant, and grieve and mourn for those sins for which our Saviour suffered, and then we must believe that he hath fully satisfied the law for us upon these conditions we enter into the new covenant; yet I grant that faith is the gift of God, Eph. 2.8. and that Christ is exalted to be a Prince and a Saviour to give repentance to Israel and remission of sins, 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 employed as conditions of the new covenant: but saith crisp, it is called an everlasting covenant, then saith he, if it stood on these conditions, we should daily fail and make it frustrate, as Adam did, and then it could not be everlasting, except saith he man were so confirmed in righteousness, that he could never fail 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 do not perform them in our own strength, but in the power of christ, and he hath put his spirit in us to cause us to walk in his statutes and his fear in our hearts, that we shall not departed 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 believeth not shall be damned, Mar. 16.16. except ye repent ye shall perish, Lu. 13.3.5. But saith crisp, 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 Ambassadors to beseech us to be reconciled. 2 Cor. 5.20. now man's heart is not fit to enter into covenant till he repent for the breach of the old covenant, and believe 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 righteousness with unrighteousness? 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 crisp, because God gives all, therefore nothing is required of man. I answ. the legacy or testament is wholly of God, but the covenant that follows is not so and these may be clearly distinguished, although not divided; in the legacy, saith the lord I will have mercy on her that had not obtained mercy; then follows 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 fear in our hearts, and writes his laws within us, to enable us to enter into covenant with him, and then he takes us into covenant with him, and wherever you find this covenant mentioned between God and his people, you shall always 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 crisp and Lancaster both, we may do some duties and service to God, but not as conditions of the covenant; but he hath no proof to confirm it; so then, when God takes us for his his people in covenant with him we again take the Lord to be our God and as God binds himself to us to do us all manner of good, so we again bind ourselves to God to do him all manner of service, duty and obedience; as when a Master makes a covenant with his Apprentice, he binds himself to find him all manner of necessaries, and the Apprentice binds himself to do him all manner of service; and wherefore serve our Sacraments but as seals of this covenant that is betwixt God and us and as often as we receive them we do (as it were) renew our bond of obedience unto him: The Doctor saith when men are justified, than God hath made a covenant with them; but saith he, this was done before man could do any thing, before the children had done either good or evil; 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 justify ●s, when as the words are clear, to him that worketh not, his faith is counted for righteousness, but saith he, because it is not of works therefore it is not of faith, when as the words are express 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 remain ungodly; but if he were not blind he might read his saith and he that believeth 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 remain so after marriage? so if Christ justify the ungodly, must they needs remain so after they are ustified? no here is faith as soon as ustification: but faith the Doctor if these things must be as conditions than Christ justifies the godly and not the ungodly: I answ. No: but the act of justification makes them just and therefore godly: but saith crisp, the covenant is nothing else but God's 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 goodness takes us into covenant with him; but saith the Doctor, faith is not a condition, because it is a work of ours; it is true, the works of the law are excluded, but faith is a work of grace; again, faith as a work doth not justify, but as an instrument, not for the worthiness of it, as a grace, but in regard of the worthiness of the object; for as the hand feedeth not the body as being food itself, but as it receiveth and ministereth food unto it, hereby it is sustained; so faith justifieth by receiving and applying Christ to be our righteousness and life; but the Doctor denies that Christ should justify by faith, because saith he, if Christ should do so, than he must have a partner to justify us: I answ: it would be counted a folly to say, when a poor man puts out his hand to take an alms, that the man did not of himself give that alms; but saith crisp, he had a partner, and because David had a sling and a stone to kill Goliath, therefore he had a partner to do it; this is the Doctor's free grace, that will not admit of faith wrought in us by Christ, to receive and apply his righteousness unto us, this saith he, is to make himself a partner with Christ, but if a common Whore do but believe that Christ hath done this with such a faith as may stand with her whorish heart, than she is justified, because she did not repent and then believe that she should be justified, but still remaining a Whore with a bastardly faith believes that she is justified, this is that heretic's devinity; and old Lancaster affirms the same; but we receive the promise of the spirit by faith, even we believe 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 access 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 dwells 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 justify us, nor adopt us nor enter into covenant with us, nor save us without faith; than 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 do not only seek to abolish the law of God, but the Gospel also, by taking away the conditions of the new covenant, so to make it void to their eternal ruin of body and soul for ever.  
The sift head of errors 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 all holy obedience to the will of God, this saith he, Christ hath put an end to the very life of it; but must we believe this seducer or the Prophet of God which saith, all his commandments are sure, they stand fast for ever and ever, Psal. 111.7, 8. thy word is settled for ever in heaven, Ps. 219.89. the Angels do his commandments, harkening to the voyc, of is word, Ps. 103.20. then hath Christ put an end to the life of the law, which is for Saints and Angels for ever; what a hellish tenet is this: and saith crisp, a blameless walking according to Gods own law established is a fruit of ignorance and a cause of man's not submitting to the righteousness of God pag. 206. what cursed blasphemy is this! is not the law holy, and the Commandment holy, just and good? Rom. 7.12. is not the Lord righteous in all his ways? Ps. 1●5. 17. when Zacharias and Elizabeth walked in all the commandments and ordinances of the Lord blameless, the text saith, than they were both righteous before God. Luke 1.6. but were they both righteous before God, and yet not submit to the righteousness of God; the Gospel reveals the righteousness of God Rom. 1.17. and doth not the law the same? Paul had not known sin but by the law, than did the law that shown sin, make him ignorant of righteousness, and did his obedience to the law make him disobedient to God's righteousness? what blasphemy is this to affirm that God's law should make a man despise God's righteousness: again saith this Doctor, righteousness puts a man away from Christ, and yet he saith that no sinfulness in the world can debar them from him, yet righteousness may debar them from him, page 249. upon these things I tarried so long with Mr. Lancaster that he was almost spent, and his wife cried 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 battle with him, in which I am confident he would yield upon quarter, for I perceived his munition was almost spent now, for his argument that righteousness hinders a man from Christ, when as no sin in the world can do it, although it be the sin against the holy Ghost, which shall never be forgiven, Mat. 12.32. this might convince him, if he were not mad upon his error, but he confidently affirmed, that Christ excepts against no sin whatsoever, but only righteousness saying I came not to call the righteous but sinners to repentance, Mat. 9.13. to which I replied that Christ came as well to call those that are righteous in their own eyes to repentance, as those that are profane and wicked livers, for Paul was such a one, as touching the righteousness which is of the law blameless, Phil. 3.6. yet Christ called him to repentance; then said I, why should any such be excluded from the call of Christ, but this did so enrage M. Lancaster that he was scarce himself and yet he would hold and maintain, that Christ came to call none but profane sinners as whores and drunkards; but if this be so, than all that come to the ordinances before conversion have barred themselves from Christ, unless they return to their former profaneness Christ will never call them to repentance, and by Lancaster's judgement, Christ will call more to repentance from the bandy stews at Venus then from our assemblies; for if any come to the assemblies, or conform to any ordinance before he be truly called, this man hath barred himself out of heaven; O most horrid and hellish doctrine! can they show me an example from all their hellish meetings, that ever God called three thousand, as he did at one Sermon Acts 2.41. again, if this were true, the Gospel would damn us all, for we all have an outward conformity before we have any inward truth and sincerity, thus Lancaster acts the devil's part, to keep all before conversion from u●ing any means that they may be called; now you shall see what he saith for those whores and drunkards whom he saith are justified; saith 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 means 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 saith he, that is not a jot the way to heaven. I answ. and grant that the holiness in the person of Christ is the cause of our coming 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 holiness, Isa. 35.8. for no unclean thing shall enter into heaven. Rev. 21.27. the pure in heart shall see God, but without holiness no man shall see the Lord, Mat. 5. Heb. 12.14. I may may clear it thus; suppose I have a friend come to London, and I ask him the cause of his coming, he will answer me, such a business was the cause of it; then I demand by what way he came, than he will tell me, such a road way; so the holiness of Christ is the cause of our coming to heaven, but our sanctification is the way thither; but he replied and shown me many Authors, whom he said, was of her judgement, that Infants may go to heaven without inherent righteousness; for saith he, they are not capable of faith nor knowledge, much less of practice, therefore saith he, unclean ones may go to heaven; and further he said, all those places I mentioned was to be understood of men of years, and he said, faith came by hearing the word, but let any rational man judge, whether this place be not rather to be understood that the word is the ordinary means to work faith & holiness in men of years, and for Infants or Idiots, or those people that have not the word God is able to work 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 believeth 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 work, neither let him eat, but saith he must none eat but men of years then what shall Infants and aged people do; I know not how he applied it to any sense, but I may retort it bacl, thus shall none have faith and holiness but men of years, then what will become of Infants, seeing none without holiness shall come to heaven. But is this their free grace to damn all the world but only a few men of years that have the word preached unto them, but for any other, they must either go to heaven without holiness, or else not at all; but there being but one way to heaven, God is able where ordinary means 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 holiness: then he comes to answer an objection, saying, straight is the gate and narrow is the way that leadeth unto life, Mat. 7.13, 14. to this the Doctor answereth point blank against our Saviour Christ, saying, the way to heaven is the most easy 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 straight and the way narrow that leadeth unto life, for saith he, there is abundance of largeness 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 straight to contain man and his righteousness, so that all a man's righteousness must be cut off that walks in that way, see the end of the fifth Sermon; and therefore he blames men when sin abounds for fasting and praying to suppress 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 righteousness an Idol, 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 do these for the good of others and not for ourselves, to praise God and to serve our generation page 230. for saith the Doctor, the way to heaven is full of music and flagons of wine, as to a drunkard, who delights always in tippling: but I answ. that we must go through much tribulation to heaven, Acts 14.22. this is part of the narrowness of it, we must take up our cross and follow Christ; but the Doctor saith, all tears 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 saith, all occasion of quarrel or controversy between God and thee is absolutely taken away, page 303. he saith, God doth never punish a believer for sin committed page 25. the reason, because the travail of Christ gave the Father such satisfaction, that he saith, it did the heart of God good to see his Son tormented for us, he saw it and was satisfied, page 46 47. I ans. This is hellish blasphemy, for when our sins were upon him, yet then saith the Lord, Thou art my beloved Son in whom I am well pleased; and in his agony he sent an Angel to comfort him, and that place in Isa. 53.11. is spoken of Christ himself, he saw the travail of his soul and was satisfied, not that the Father saw it and rejoiced to see it; the Doctor saith, although the free man of Christ fall into the same sins that a reprobate doth, yet although 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 laws of Spain, page 189. but Christ threatened the damnation of hell & other judgements to the Churches of Asia, Mat. 23.33. Rev. 2.3. chap. the Doctor saith, if a believer fall into some scandalous sin, as murder and adultery, as David did yet he may look upon Christ and in Christ, at that very time he commits them he may see a discharge of his sins and reconciliation by Christ and his part in Christ; nay, further he saith, a believer cannot commit those sins 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 believer (having a clear apprehension of God in Christ) can commit those foul sins; he answered 10; now this was well for saith Joseph, how can I do this great wickedness and sin against God, Gen. 39.9. th●n I demanded of him whether David or Peter or any other in the act of those foul sins did see God in Christ to their comfort; he answered, whether they did or no, yet a man may do it; I answered it was a flat contradiction, for he said before if they had that clear apprehension, they neither could nor durst thus sin, and now he said in the act of those sins they may have this clear apprehension, than he discerned himself to be almost foiled and shuffled it thus saying, although he had not that clear light in the entrance into that sin, yet God may show 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 add unbeliese to his other sin; I answered he ought not to sin at all; but we are not ●●●king what he ought to do but what he can do at such a time; but he could not find a starting hole ready, therefore he said the Doctor's meaning was, that at such a time they ought to see their part in Christ; yet I suppose all this will hardly clear the Doctor; for I suppose in the act of such a foul sin, that a man ought not to lay his foul singers on Christ, for some are too forward to close with Christ; but faith the Lord your hands are full of blood, go wash you, make you clean, 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 himself, when he came to himself he wept; and the Prodigal, when he came to himself he went home; but these were so fare from comfort in the time of those sins that I suppose they rather never obtained their former joy but they had some grudging of them to their dying day: saith David, ache away blood guiltiness, O God; and in his old age saith he, pardon the sins of my youth, Psal. 25.7.11. so then, I rather think 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 saith, believers need not to be threatened, for saith the Doctor, the son said 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 Son brought down the Father to his articles, which overthrows the tenor of the Gospel, which saith, the Father sent the Son, and the Son came to do the Father's business and to finish his work and not to do his own will, than 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 learn of him, Mat. 11.28. Jah. 13.15. we must follow his steps, 1 Pet. 2.21. and Christ is our Counsellor Isa. 9.6. Rev. 3.8. now he that thus walketh imitating Christ and obeying his counsel, this man walks 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 counsel, he will laugh at their distraction, and mock when their fear cometh, 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 justs, to walk in their own counsels, Ps. 81.12 but blessed is the man that walketh not in the counsel of the ungodly, Psal. 1.1. but freely yields himself unto Christ to be guided by his counsel, 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 follows the combat in the Den.   

A combat with the Antinomians Christ in his Den.  
WHen we seriously consider poor heathen people who naturally seek after a God to worship and cannot find the true God nor rightly how to worship him, than we bewail the great loss 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 himself by fire from heaven decide the controversy, 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 Gospel shall dispute and contend about the true Christ, this is most abominable to all that hear it: it is true, when Christ came in the flesh he came to his own, and his own received him not. Job. 1.11. and some said he was a good man, and some said nay, but he deceiveth the people; some said this is the Christ, others said, shall Christ come out of And the Priests asked him are thou the Christ the son of the blessed? and jesus said, I am Mar 14.61, 62. And Mattha said, I believe that thou art Christ 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 Synagogue, Job. 9.22. The Centurion said, truly this is the sen of God; But others mocking, said, let Christ the King of Is rael descend from the cross that we 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 holiness by the resurrection from the dead. Rom. 1.4. Apollo's mightily convinced the jews, she wing by the Scriptures that jesus was Christ, Acts 18.28. And Paul was pressed in spirit, and testified that jesus was Christ, vers. 5. And he increased in strength, & confounded the jews. 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 will be according as be himself prophesied long ago, saying, many shall come in my name, saying, I am Christ, and shall deceive many, Math. 24.5.  
The time when these false Christ's shall arise, is when you shall hear of wars, famines, and pestilences, and earthquakes in divers places: and when God's 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 abomination of desolation standing in the holy place. These things have been all fulfilled since these troubles began, and now the Devil hath been very busy to sow the tares of heresies; But saith the true Christ, If any shall say unto you, lo here is Christ, or there, believe at not; For there shall arise false Christ's and false Prophets and shall show greas signs & wonders, insomuch that if it were possible, they would deceive the very elect, vers. 23, 24. Now observe the earnestness of Christ to prevent these subtle 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, go not forth, behold he is in the secret chambers, believe it not, vers. 25.26. Why must we not go 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 cometh openly. jesus answered him, I speak openly to the world, I ever taught in the Synagogues and in the Temple whither the Iewes always resort, and in secret have I said nothing, John 18.20. As the lightning cometh out of the East, and shmeth even unto the West, so shall the coming of the son of man be, Math: 24.27.  
But before I proceed to make a further discovery of these false Christ's, give me leave to declare the tidings of that faithful meslenger who was sent to try the Antinomians power (in their last place of refuge) being sent forth by the true Christ to maintain against them that none are actually justified, sanctified, called, 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 burn nor drown him, Isa 45.1, 2. 〈…〉 it of victory, went on boldly to his den, and in this den he was ser upon, and now if you will attend, you shall hear the true relation of the 〈…〉 in that den.  
First, there steps up a servant of the Antinominns Christ, saying, that he was 〈…〉 before the act of believing; his first argument was this, Infants 〈…〉, but Infants are justified. Therefore saith he, some are justified 〈…〉 leeve; now his reason why Infants do not believe, is because that saith cometh 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 means to beget faith in men of veares, & in that place where it is truly preached: yet God hath not so bound himself to that means, 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 hear 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 die before they be able to hear it. But the true Christ saith, he that believeth not, shall be damned, Mar. 16.16. Then of necessity all must have it, or else he shall 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 think him unable to work saith without the help of your own abilities? Again, 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. Again, Infants are sanctified, which flows from faith, jer. 1.5. Luke 1.15. Again, Infants are entered into the Covenant with God by virtue of their Father's faith: for God engaged himself to be the God of their Father and his seed: into which Covenant they are enfolded; And if they have but the seeds of faith in them, their father's actions may be accounted theirs: For if the root 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 believe: therefore we must be justified before that we can believe. But here the servant betrays his Mr. to be such a Christ, that any limb of the Devil may be a real 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 to say any such remaining so are members of his body: what, a member of Christ, and a member of a harlot? (God forbidden) he that is joined 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 abominations which are done before gonver on, are the actings of God's 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, than 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 sinful actions are moved by the spirit of God before conversion, saying, the act of believing is the fruit of the spirit, Gal. 5.22 But this will not cover your nakednesse, for that is the grace of faith: yet all other graces are the fruits of God's spirit, because he wrought them in us, but the actings of those graces are partly from God's spirit and partly from ours, and cannot so properly be called the fruits of his spirit. Again, what a damuable stuggard is the spirit of the Antinomians Christ to lie as a drone in their souls twenty or forty years, and do nothing? well may they pull their shoulder from the law of God and from all works 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 thorns, and sigs on thistles. I answer, Faith is the fruit of God's spirit, which is a good tree, and cannot bear evil fruits. But what a faith have these Antinomians, that will not make the tree of their body good? Again, you say, he that hath the spirit of Christ, hath Christ, so I say too, but you say you have the spirit before you believe, and therefore have Christ before you believe: but have what spirit you will, you are no child of God by adoption, till you receive Christ by faith, john 1.12. And have what spirit you will, it is not the spirit of adoption, unless 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 trunk 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, john 5.4. He that hath the sunk hath life, and he that hath not the son hath not life, 1 John 5.12. Then here is the cause, why they still remain dead stones and empty trunks.  
A third stands up, saying, the Elect are justified, therefore some that do not believe are justified before they believe: 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 condemn? It is Christ that died, yea rather that is risen again, 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 sheep I have which are not of this fold, them also I must bring in, John 10.16. Neither let them bring in their common devilish evasion, saying, that is meant of their own apprehension: but is it the voice of the sheep, or the voice of the shepherd that spoke 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 believeth not the son 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 vessel here taxed with sin? And such were some of you saith the Apostle) being moved by the Holy Ghost, and ye were carried after dumb Idols, 1 Cor. 6.11, 12.2. And saith Paul, he that wrong'st 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 Angel, thou shalt be dumb, because thou believest not my words, Luke 1.20.22, And sin and death is passed upon all men, Rom. 5.12. Then are the elect charged with nothing: He that committeth sins the servant of sin, John 8.34. Till the Son of God make him free, and then they are free indeed. vers. 36.  
A fourth stands up, saying, they that have their sins taken a way are justified, but the elect have their sins taken away before they believe, Ergo, the elect are justified before they believe; 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 sins of the world, john 1.29. And because the Lord laid on him the in quities of us all. Isa 53.6. Himself bore our sins in his own body on the Tree, 1 Pet. 2.24. Our old man is crucified with him, that the body of sin 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 sin till death, Rom. 6.7. Again, our sins were not taken from us and lofused into Christ, no more than we have stripped him of his righteousness: bu●by imputation they are accounted to be his, although they remain in us: and his righteousness is accounted to be ours, although it remain 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 healed, Isa 53 5. But if our 〈◊〉 had been infused into him, they had been his and not ou●s: and if his rig●te● suesse had been infused into us, it were ou●s and not his: for sin and punishment they go together, so that often he one is named for the other: if thou dost ●ot well, sin lieth at the door, that is, punishment lieth 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 sin is not taken away, no not in the justified: Thus he runs into one ertour 〈◊〉 def●●d another: yet all is too little to make a falsehood to be truth, yet thus they do in that den.  
Then a fifth stands up, saying, we 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 righteousness 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 fear to the universal gracious. For as all men being in the first Adam by nature, sin 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 universal 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, than 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 show 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 trunk, neither desires to ●e ●●ed with grace nor delights in actual motion, but still remains among the dead, and as void of grace as an empty trunk.  
A sixth 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 sins: But in Christ crucified before we believed, was full satisfaction made, and God was contented to rest in that satisfaction, therefore there will follow perfect remission of sins. Then you prove the fullness of Christ's satisfaction from Heb. 10.11, 12, 13. And of God's acceptation from Math. 3.17. Isa. 53.11. But to what purpose you prove the fullness of Christ's satisfaction, or of God's 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 clear yourself of that which thousands know to be scandal, to your eternal shame be it spoken. Then here is your error, this argument is not rightly stated: For all men were in the first Adam by nature, and he standing as a public person in the room of all men, so that what he did, it was reputed to all men, so by his sin all died; So the second Adam standing as a public person for all the elect, as they are in him by saith, so they are justified. But as none is guilty of Adam's sin, till they have a being in Adam's 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 Adam's nature, before that they can have a being in the second Adam's grace; And while they were only in the first Adam, there was no difference between the Elect and reprobate, between us and them before faith, Acts 15.9. Rom 3.22. The Scripture hath concluded all under sin, that the promise by faith in jesus Christ might be given to them that believe. Gal. 3.22. We which believe do 〈◊〉 into rest, but those that do not believe, cannot enter in, although the work 〈…〉 the foundation of the world, Heb. 4.4.  
A seventh 〈◊〉 up in the den, and sets upon the faithful messenger, saying, if 〈…〉 in the sight of God, than we are hated of him, for he hateth 〈…〉 workers of unquity. And if this be so, absurdities will follow, than 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 work in the very 〈…〉 & reprobates. Hence your inference is false, to say that God wholly hates 〈…〉 his Creatures. But thus it is is, when the devils and reprobates have re●●●●ed God to be their Lord, and seem to wear grace which is his livery in 〈◊〉 teasonable creatures, but choose to serve sin and to wear his livery, and so yield themselves servants to sin, John 8.34. Now when God beholds sin, and ●●ndes the heart & affections of devils and reprobates incorporated in it, he comes accidentally to hate them, because where the hearts & affections are, there be those men and Devils.  
Hence it is, that their affections being so incorporated in sin 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 soon as they had any being, the Devil and sin 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 spoils his goods, and turns the stream of his affection upon himself: so that although they slow but slowly that way, yet now being incorporated or fixed on Christ; So that when the Lord looks upon his own son in whom his soul delighteth, 〈◊〉 finds there the affections of his people, he comes to love them with the same 〈◊〉 that he loves his son although not so high in degree, yet with the same kind 〈◊〉, because these affections being set upon Christ, draw all the stream 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 looks not so much upon the work done, as upon the heart and affection where it is placed; And finding them in Christ, his holiness and righteousness is put upon all our obedience and makes it acceptable and well pleasing to him. But before, when our affections were enclosed in sin, we were esteemed accordingly then as a slave to the Devil, and a servant of sin, and now as a child 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 rinsed be a change into that condition 〈◊〉 God may 〈◊〉: Put for the present, we are not werthy to be beloved, reph. 2.2. Before the decree being forth, than I will call them beloved, which ●ere not beloved, 〈◊〉. 9.25. Yet as soon 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 down the way of Gods proceeding thus; First, Elect, then holy, and then beloved, Coloss. 3.12. Then I conclude, that we are neither beloved nor justified before faith, see Pet. 3.17. Thus the faithful messenger of the Lord Christ defended himself with the sword of the spirit which is the Word of God, against this sevenheaded Hydra in be Dan.  
Now I 〈◊〉 show you those five incurable wounds that this faithful messenger gave him, that cut so deep, 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 spoke of the act of believing, as though that faith in the true Christ could be in the soul, and no act of believing. But this shows what a faith theirs is. The Apostle of the true Christ saith, Faith without works 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 seems he hath gotten some old heretic of his side, which said, that it was a wresting of the Scripture to say that we are justified by faith, but he is ashamed to name him, and therefore I suppose his conscience is convinced, and hath checked him for speaking of it: but he said a man may be both justified with faith and without it, in a different sense. First, to be reputed and accounted just; I answer, but this is God's work alone. But than secondly, It may be taken to declare or manifest us to be just, as works Justify; I answer, as faith is a work, it declares, yet not to others, but to ourselves. Hast thou faith? have it to thyself before God, Rom. 4.22. But faith itself is many times as hard to be known as our justification: I mean 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 works by love, and acts all other graces, so it sanctifies and may easily be known: and by this means we come to know that we are justified. I hose fruits of faith justify the truth of our faith, that it is living and not a dead faith when it bringeth forth fruits. But faith is the hand of the soul, taking hold of Christ the justifier, and so it is counted for righteousness, Rom. 4.5. So then God justifies by forgiving and pronouncing a sinner to be just, and our works justify 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 soon know where to place it in point of Justification, so should you not exalt it into God's place, nor abase it into the place of works.  
The second deadly wound that was given to Hydra, in his Den, was this; He that believeth not shall be damned, Mar. 16.16. And this cut so deep, that he almost despaired of help: For saith he, if it be final, 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 unbelief, for then all should be damned: but we say that final unbelief damns the soul: and this you grant, and yet you said that Infants are justified before they have faith; Now if they should die being justified, are they damned, because they do not believe? or are they saved, and yet die in unbelief? How will you get out of this circle? This den may be called the land of darkness without order, job 10.22, Being full of Thiefs, and without government, dashing and splitting themselves one against another.  
A third deadly wound the faithful messenger gave him in his den, was this; Without faith it is impossible to please God. Therefore we cannot be 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 seek another way to cure it, saying, although we cannot come to God before we believe, yet God can come to us, and Justification is God's act upon a sinner, and not a sinner's act upon God.  
I answer, For to pronounce a sinner just, is God's act, but to take and apply that right 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 go 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 he will by no means clear the guilty, Exod. 34.7.  
But also by this we may see what a Christ our Antinomians boast so much of which comes sneaking a day after the fair, and brings them faith, when they are just before, & brings his righteousness when they need it not, & comes to help them when they have tried 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 coming to you, when you have no faith to come to him? Is God come to you, and yet you remain at a distance from him, or doth God move 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 poor fig-leaves to hid your nakedness, than the truth is, Gods coming to us, and our coming to him is the same thing, only the cause of the motion is in God, and the motion itself in us: So then when God moves us to come to him, this is his coming 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 sin, Rom. 14.23. This is terrible to him that hath no faith: Therefore he being sensible that there is something in it that would by't cruelly, if he should suffer it to fasten upon him: therefore he shifts his hands of it with all the speed he can, saying, he answered it in the third already, when as the mean time it gnaws upon his conscience as a gangreine that is incurable, for God and fin are at a deadly enmity, Psal. 45.7. jam. 4.4.  
The fifth deadly wound that this faithful 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 God's account, as well as in our own esteem, and that we are so exempted from grace until we believe, it were something.  
I answer, God esteems them as they are in themselves before conversion, setting his own purpose aside, to be but as Reprobates. Neither was he moved by any love to them from all eternity, to have such a purpose toward them. The cause of God's decrees and purposes was love to himself, to set forth his own glory. This was the ground of all God's purposes to us, for then there was nothing else but himself to love; Now all reprobates have their descent from the Devil as they are reprobates. Ye are of your father the Devil, for his works ye do, John 8.44. And they are called the seed of the Serpent, Gen. 3.15. Know you not. that to whom ye yield your members servants to obey, his servants ye are, to whom you obey, Rom. 6.16. Now before conversion, the Elect are servants of sin, as well as the reprobates. Ye were the servants of sin (saith the holy Ghost) but now ye are become the servants of righteousness, Rom. 6.17, 18. A gain, the seed of the woman (saith the holy Ghost) is none but Christ. He saith not to seeds, as of many, but as of one, which is Christ, Gal. 3.16. So then as all mankind lie in the fall of Adam. They are the seed of the Serpent, till they are begotten again by the immortal seed to a lively hope, 1 Pet. 13.23. And borne again of the water and the spirit, John 3.5. So than what is said of Reprobates, is said of the Elect before conversion. For they are of their father the Devil, that do his works, going on in a course of sin: These are in the snare of the Devil, led captive at his will, and yet may be recovered out of It, 2 Tim. 2.26. Such were some of you, but ye are washed; ye were carried away unto these dumb Idols, 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; He that believeth not the son 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 dross, and take away their tin, and Zisn shallbe 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 heal 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 deceitful 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, 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 shall not say men speak of them from misapprehension. Now let God be true, and all the Antinomians liars, which would by a subtle evasion overthrow all the Scripture, saying; When God shall command any duty. or forbidden any vice, or promise any mercy, or threaten any judgement for sin, all the Scripture must be brought to this. Do they apprehend it ●●pi● they do not, it is not so. Suppose the Prophet 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 speak 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 lion 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 errors were laid open to the view of the world in five general heads; And then perceiving them to fly, a faithful 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 trial. Now if the Antinomians Christ be the true Christ, than we will follow him. But if those whom they scornfully call 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 coming in the flesh. But our Antinomians Christ tells ther●●, that they were saved before his coming in the flesh, for their sincere obedience to the moral law of God. This Simpson affirmed before the Committee of Divines in my hearing; And that promised seed 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 four 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 Elect are saved by him. But the Antinomians Christ was the substance of the first Covenant, the Covenant of works, witness Dr. Crispe in his book, page 121.  
Our Christ comes openly, saying, I speak openly to the world, I ever taught in the Synagogues and in the Temple, whether the lows always resort, and in secret have I said nothing. John 18.20. And faith Paul, I am not ashamed of the Gospel of Christ, Rom. 1.16. He went into the Synagogue and spoke 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 knowledge of the truth, 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 all heresies, while there is liberty to worship the Lord openly.  
Our Christ comes into the soul with power, pulling down the strong holds of Satan binds the strong man, and spoils his goods, Math. 12.28. And casts him out by the spirit of God, vers. 29. But the Antinomians Christ comes into their soul, and lives there as an underling in that soul, where the Devil reigns as Lord and King, and leads them captive at his will, 2 Tim. 2.26, The Prince of the power of the air ruleth in the children of disobedience, Ephes. 2.2, See Crisp. page 320.  
When the spirit of our Christ comes into the soul, he takes out the stone out of the heart, and renews a right spirit in us, Psal. 51. In righteousness and true holiness, Ephes. 4.23.24. It is God that worketh in you both to will and to do of his own good pleasure, Phil. 2.13. But the spirit of the Antinomians Christ is an idle spirit, living many years in the soul as an underling to the Devil, doing nothing.  
When our Christ puts his spirit into us, this spirit causeth us to walk in his statures, and to keep his judgements and do them, Ezek 36.27. The holy Ghost will 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 remain dead stones and empty trunks. See the tree of knowledge and counsel to Laodicea. Again, when our Christ comes into the soul, he comes as a King, and commands obedience to the moral 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 eternal life, than he sends him to the Law. But the Antinomians Christ frees them from all obedience to the moral law, and makes them as idle as himself.  
Our Christ commands us to take heed of drunkenness and surfeiting and cares of this life, that we may be accounted worthy to escape the dangers of the dreadful day, and to stand before the son of man, Luke 21.34, 35. But the Antinomians Christ persuades them that a Drunkard or Whoremonger, or any vile person without any change or alteration in the world, if his heart do but say; I would have Christ: all that sinfulness 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 ask to spend it on your lusts. Ye adul erers and adulteresses, know ye not that the friendship of this world is enmity with God. James 4. But the Antinomians Christ persuades 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 quarrel and controversy is absolutely taken away, see Dr. Crispe, page 303. Nay further they affirm, that if a man refrain adultery in obedience to the law, he sins more than he that commits that that fearful sin in despite of the law: which makes them forsake all their acquaintance that live in obedience to the law, and choose to themselves such profane 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, joh. 16.13. And baptised into one spirit, and rejoice in each others happiness, and grieve at any injury done to their fellow-members, there is no schism in his body, 1 Cor. 12.12.13.25.26. But the Antinomians Christ leads some of his members, but the Devil leads many more of them then he, being whores and drunkards, without any change or alteration, see Crisp. p. 314.320. Who defy 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 spiritual husband. And she like a strumpet forsook her husband and took another, and yet a member of their Christ: witness 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 judge to call evil good, he will not justify the wicked, Isa. 5. He will by no means clear the guilty, Exo. 34.7 He went into his garden to see the fruits of the valley, whether the Vine flourish, and the Pomegranate budded, Cant 6.11. He saith: Herein is my Father glorified that ye bear much fruit, (mark) so shall ye be my Disciples, Joh. 15.8. But the Antinomians Christ pronounceth an unrighteous sentence, calling evil good, justifying the guilty before they have any faith to receive the righteousness of Christ, whereby alone they may be just.  
Our Christ saith, being justified by faith, we have grace with God, Rom. 5.1. Therefore we conclude, that a man is justified by faith without the deeds of the law, Rom. 3.28. He that believeth on him that justifieth the ungodly (now mark) his faith is courted for righteousness, 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 believeth not shallbe damned, Mark 16.16. Neither shall 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 counsel of Christ to Laodicea.  
Our Christ when he comes into the soul, he comes by water and blood to sanctify aswel as to justify, 1 John 5.6. But the Antinomians Christ comes to justify them, and yet not to sanctify 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 ourselves to be justified. But the Antinomians Christ persuades 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 do nothing but what the spirit of their Christ leads them into: See the tree of knowledge of good and evil.  
Our Christ saith, we that are in him are new creatures. Old things are passed away, & all 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 jesus Christ, 1 Pet. 2.5. But the Antinomians Christ loves his members aswel when they were slaves and servants to sin and Satan, as when they are set free and become his children by adoption: he loves them aswel when they are profane 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 believe not that I am he, ye shall die in your sins, John 8.24. But the Antinomians Christ saith that faith is not absolutely necessary to salvation, for it is but a work 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 redeem them.  
Our Christ makes us righteous by his righteousness, when we are in him by grace: as the first Adam made us sinners when we have a being in him by nature, but not before. But the Antinomians are made righteous by their Christ before they be in him by grace. And, Adam never made them sinners, for they were justified from all eternity, and always as righteous as Christ.  
Our Christ tells us that God pronounceth us just and faith applies the righteousness of Christ to make us just, and works 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 works. But if their Christ were able to give them true faith, he 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 devils, and the hold of every foul spirit, and Cage of every unclean lust, Revel. 18.2.  
Our Christ himself bore the guilt and punishment of our sins, and carried our sorrows: he alone trod the wine-pres of God's wrath, and there was none with him. Isa. 53.4.63.3. He saith I am he: Therefore if ye seek me, let these go, John 18.8. But the Antinomians Christ comes sneaking a day after the fair, & brings them faith when they are just before, and righteousness when they need it not, and comes to help them when they have tried 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 coming to us, o● our coming to him, it is the same thing: only the cause of this motion is us God, and the motion itself in us: for when he works faith in us by his spirit, our faith takes hold again, 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 believest, thou shalt be saved, Acts 16.31. Yea he saith, only believe, Mar. 5.36. But the Antinomians Christ t●lls them that he will save them without any such conditions; which saith he, is the doctrine of legal teachers: See counsel to Laodicea: see Dr, Crisp, page 128.  
Our Christ tells us, the only way to pacify conscience, is to exercise faith, for it is the hand of the soul, whereby we 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 Gospel of the Kingdom of God, and saying, repent and believe the Gospel, Mar. 1.14, 15. And he saith, Do unto all men, as ye would they should do unto you, even so do to them. And gives a reason, saying, this is the law and the Prophets, Math. 7.12. But the Antinomians christ will neither have them to believe nor repent as a duty, nor do to others as we would have them do to us: For say they, this is legal teaching; see counsel to Laodicea.  
Our Christ saith, humble yourselves under the mighty hand of God, james 4.10. And blessed are they that weep now, for they shall laugh, Luke 6.21. And blessed are they that mourn, for they shallbe 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, weep 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, eat, drink, do this in remembrance of me, 1 Cor. 11.24.25. Neither did christ blot out the forth commandment, when he cleared them from the false glosses of the Scribes and Pharisees, but rather shown 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 counsel 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 wilderness, 1 Cor. 10.9. Yet he was reconciling the world to himself, 2 Cor. 5.19. And afterwards when he came in our nature, they cried out, crucify him, and murdered the Prince of life, Acts 14.15. Yet he prayed for them, and his prayers 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 original sin.  
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, john 5.39. And the noble Bereans are highly commended for searching the Scripture, Acts 17.11, But the Antinomians Christ tells them that they need 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 equal value with it; see the tree of Knowledge. But they rejecting the Word of the Lord, what wisdom is in them? jer. 8.9.  
Our Christ said, If ye believed Moses, ye would have believed me: But if ye believe not his writings, how shall ye believe my words, john 6.47, 48. But the Antinomians Christ & Moses are at a perpetual enmity, because Moses requires obedience, and they are led by an idle spirit, which neither infuseth grace into them, nor do they desire it, lest they should be bound to improve, or to increase it.  
Our Christ saith by his Apostle; If we or an Angel 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 God's faithful people never saw before. But they that bring it, are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, and as Ministers of righteousness. And no marvel, for Satan himself 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 righteousness 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 righteousness, so that they are deified, & he is degraded of his Godhead, and now they are made righteousness 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 Gospel, Phil. 1.27. And saith, ye have not yet resisted unto blood, striving against firm, 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 Soldiers came to him to know what they should do, he bade them do no violence by plundering any man, but be content with your wages. But he did not bid them leave fight for the Gospel and Religion, Luke 3.14. But the Antinomians Christ will not have them fight for the Gospel nor Religion, yet he will give way to fight for other things, which showeth him to be a carnal Christ, framed in their own fancy, and he and his Proselytes are all alike, who say that they will fight for carnal things, but not for the Gospel nor Religion.  
Our Christ is given for a Covenant of the people, Isa. 49.8. And saith the Lord, they shall ask the way to Zion with their face thitherward, saying, come let us join ourselves to the Lord in a perpetual 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 break their bonds asunder, & cast away their cords from us, Psal. 2.3. Yea, they abhor the very seals of that covenant already made with the Lords Christ, lest by them they should grow in grace, which is very hateful to the Antinomians Christ. These be those truce-breakers, having aforme of godliness, but deny the power of it, from such turn away, 2 Tim. 3.3.5.  
Our Christ is that good shepherd which gave his life for his sheep, joh. 10.11. He saith, I pray not for the world, but for those that thou hast given me, for they are thine, John 17.9. But the Antinomians Christ tells them that he died 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 aforehand, what it will cost them to be a Christian, saying, he most sell all and give it to the poor, Lu. 18.22. and deny himself, 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 fullness of pleasures: see crisp, 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 choicest embraces and strokes are the greatest manifesting of God's 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 soul good to behold it: see blaspheming crisp, page 46, 47.  
Our Christ requires of us thirsting, coming, buying, eating, harkening, seeking & calling upon God, Isa. 55.1, 2. But the Antinomians Christ requires nothing, b●● to take the offer of him in a carnal manner, to keep them from punishments.  
Our Christ bids us to ask, seek, and knock, Mat. 7. And to strive to enter into the strait gate. But the Antinomians Christ like judas, saith, what needs all this waist? for he brings justification, loving kindness and salvation, and lays it at our doors, and yet we will be doing and running 100 miles about in vain: see crisp, 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 holiness, and admits of whores and drunkards remaining such, page 66, 67.  
Our Christ approves and requires self-denial, fasting and prayer, and all other graces. But the Antinomians Christ tells them, that these are but the devices of the world: see crisp, page 68  
Our Christ came to seek 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 Satan, 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, crisp p. 303.  
Our Christ at his first visible coming, bore the sins of many. And for them that look for him, he shall 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 Emperor upon earth 1000 years before the day of judgement.  
Our Christ when he ascended up on high, he gave gifts unto men, Ephes. 4.8. Of his fullness we receive grace for grace, John 1.16. But the Antinomians Christ gives no grace, but only comes personally into the soul, & still they remain dead stones and empty trunks: 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 voice is sweet, and our countenance is comely, and is ravished with one chain of our neck, and saith, our love is better than wine, and our garments smell as Lebanon, Cant. 2.14, 4.9, 10, 11. But the Antinomians Christ neither bestows grace where it is wanting, nor delights in it where it is.  
Our Christ calls upon us to purge and cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. But the Antinomians Christ persuades them from it, & tells them that he will do that himself.  
Our Christ is King of righteousness, 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 souls, 1 Pet. 1.9. But the Antinomians Christ tells them that works of sanctification and holy walking is not the way to salvation: see crisp, page 69.20.  
Our Christ saith he loved his own that were in the world, and so he loved them unto the end, joh. 13.1. He will never leave them nor forsake them, Heb. 13.5, 6. But the Antinomians Christ tells them that any sad jealousy 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 well as comfort, Rev. 2, 3. chap. But the Antinomians Christ is all for music and flagons of wine, page 80.31.  
Our Christ saith, the gate of heaven is strait, and the way narrow, and few there be that find it, Math. 7. Therefore he bids us strive: For many shall seek to enter, & shall not be able, Lu. 13.24. And he said, how hardly shall a ●ich man enter into the Kingdom of heeven, Mar. 10.23. The righteous shall scarcely be saved, 1 Pet. 4.18. We must through much tribulation enter into the Kingdom of God, Acts 14.22. But the Antinomians Christ tells them that the way to heaven is the most easy to bit of any in the world, and without any hardness, they may make any progress 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, jam. 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. But 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 calls 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 general pardon for all thiefs and whores without exception: see Crisp, p. 162. And if they will but carnally take him, they may be thiefs still.  
Our Christ saith by his Apostle, that in every Nation, he that feareth God and worketh righteousness, is accepted of him, Acts 10.34. But the Antinomians Christ tells them that righteousness is that which puts a man a way from Christ, but sinfulness cannot: see Dr. Crisp. p. 149.  
Our Christ when he comes into the soul, changeth the will to embrace him, 〈◊〉 to receive him gladly. But the Antinomians Christ comes into the soul violently against the will to justify him: As a Physician when he brings physic to his Patient, who shuts his teeth, and will not receive it, than he forceth his mouth open, and pours it down his throat: see crisp, 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 righteousness and hates wickedness, Ps. 45.7. Isa. 7.14.14 But the Antinomians Christ is kept off by righteousness, but not by sin: see Crisp p. 249. He only hates righteousness, but he doth not hate sin: witness 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 itself, 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 evil, 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: choose you this day whom you will serve, whether the Antinomians feigned Christ, or the true Christ of God. But as for me and my house, we will 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 jehn, destroy the name of Baal out of Israel, 2 Kings 10.28. Hos. 2.17. Let us not put the Lord to decide the controversy by fire from heaven, having his word the true Judge of all controversies. Therefore whosoever shall despise the Word shall be destroyed, and he that feareth the Commandment, shall be rewarded, prov. 13.13. Then be not led away with a feigned Christ, but cleave to the Lords Christ, who is able to keep that which thou committest to his trust, and to present thee faultless 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 mayst be settled 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 Rock, jesus Christ.  
WHat is the true Christian Religion? Answ. It is the way to worship God through Jesus Christ according to his own appointment. First, it is called the way of holiness, 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 himself, 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 own house, Heb. 3.6. Spoke 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 jew & know'st his will, Rom. 12.2, 3.18. The 2 concerning truths to be practised. Thy people shallbe willing in the day of thy power. Ps. 110.3. If ye be willing & obedient, ye shall eat the good of the land, Isa. 3.19. Not he that saith Lord, Lord, but he that doth the will of my Father shallbe saved. Math. 7.21. The doer of the work shall be blessed in the deed, jam 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 he hath revealed himself 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 main ground of Religion, is a right knowledge of ourselves, as we were first created righteous & holy after Gods own Image, Gen. 1.26. Since the fall 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 God's 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 we find in our souls, 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 Godhead 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 itself, nor the silly creatures that are in it could not make it, nor themselves, they being all mortal and vanity: which plainly shows that their first beginning was by a divine power: Fourthly, all nations do acknowledge that there is a God, and that he ought to be worshipped, although they cannot find out the true God, nor truly how to worship him. Fifthly, I know there is a God that provideth food for all creatures; and not only so, but in making their food nourishing being of itself without life, yet without which they could not live; although our  being void of heat, 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 subsistence 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 multiplied or increased, as to have more wisdom or more strength. Neither can there be any decrease of any thing that is in God. Again, no accidents can cleave to him or add 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 Godhead? 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 mystery, and is rather to be religiously adored by faith, then curiously searched by reason, further than 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 greatness. Great is the Lord, and greatly to be praised, and his greatness 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 contain thee, 2 Chr. 6 18. He is omnipresent in all places. Whither shall I go 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 shall 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 years 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 wisdom & understanding. Oh the depth of the riches both of the wisdom and knowledge of God; how unsearchable are his judgements, and his ways 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 seethe not as man seethe, he looketh on the heart, 1 Sam. 16.7. He knows all things, John 21.17. Thine eyes are open upon all the ways of the sons of men, Jer. 32.19. All things are naked and open unto the eyes of him with whom we have to do, Heb. 4.13. Yea the darkness hideth not from thee, but the night shineth as the day, the darkness 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 variableness not shadow of turning, Jam. 1.17. The heavens wax old as a garment, and as a vesture shallbe 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. He hath his being, of and from himself, being alone Independent, 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 righteousness and holiness? 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 than the poor, for they are all the work of his hands, job 34.12.19. And his holiness 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 ways, and holy in all his works, Psal. 145.17. His work is perfect, for all his ways are judgement: a God of truth without iniquity, just & true is he, Deut. 32.4. He will by no means clear the guilty, Exod. 34.7. Nor spare his own 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 holiness; 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 cries out, saying, Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean 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 holiness, Exod. 15.11.  
Sixtly, God is infinite in power, he can do more than he will do, Mat. 3.9. Is any thing too hard for the Lord, Gen. 18.14. jer. 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 fix days 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 shall 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 wisdom, and hath stretched out the heavens by his discretion, jer. 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 means is it continued and upheld? Answ. The Lord made all things of nothing. Things that are seen, were made of things which do not appear, Hebr. 11.3. And he upholdeth all things by the word of his power, Heb. 1.3. For the earth hangeth upon no thing, job 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 form the body of man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul, Gen. 2.7.  
But had not the woman also a soul given to her? Answ. Yes, Hannah poured out her soul before the Lord, 1 Sam. 1.15. And saith Mary, my soul doth magnify the Lord, and my spirit rejoiceth 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 say 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 likeness of God which consisted in knowledge, Col. 3 10. In righteousness and true holiness, Ephes 4.24. And in his sovereignty 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 showeth forth his handy work, Ps. 19: 1: The Lord made all thing, for himself, Pro. 16.4.  
In what did God require that Adam should glorify him? Answ. In fulfilling a Covenant of works. Ye shall keep my statutes and my judgements, (which if a man do) he shall live in them; I am the Lord, Levit. 18 y. Gal. 3.12.  
Had Adam power to fulfil that Covenant of works? Answ. Yes, for he then had the moral 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 show the work of the law written in their hearts, Rom. 2.14, 15.  
What is the sum of the moral law? Answ. The ten Commandments which are called the tables of the Covenant, Deut. 9.9.11. In which are contained all duties both to God and man. For what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to fear the Lord thy God with all thy heart & with all thy soul, to keep the Commandments 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 Commandment? Answ. It forbids the having of more gods than one, 1 Cor. 8.6. Also it forbids to choose 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. Choose 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 Commandment? Answ. It forbids all 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 Commandment? 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 all 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 reverend 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 works 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 Commandment? Answ. The sum of the fourth Commandment respects the time when God will chief be worshipped, served, honoured, and reverenced, and that is on his own day by him apppointed for the same use, and therefore 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 appoint any days for divine worship, to dedicate them to the Lord, except it be days of humiliation or  to remove some judgement, or to seek some mercy, or to render praise for some blessing received, and for some certain time, and then to return to their first Institution, which was to labour 6. days. Thus we must choose the true God, and worship him with true worship and reverence in his own time. And this is the sum of our duty to the Lord immediately as it is contained in the four first Commandments, being the first Table of the law.  
What is the sum of the fifth Commandment?  
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 sum of the sixth Commandment?  
Answ. It forbids all injuries done to the bodies or souls of others, as envy, hatred, malice, or stripes, or murder itself, thou shalt not kill: also it commands all duties of love and charity which tend to their preservation either of body or soul.  
What is the sum of the seventh Commandment?  
Answ. It forbids all unchaste thoughts tending to adultery and adultery itself, and all idle words and gestures tending that way, let not fornication be ence named among you, as becometh 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 sum of the eighth Commandment?  
Answ. It forbids all fraud, or deceit, or stealing, or any wrong to others in their estate. Thou shalt not steal; also it commands all duties of neighbourhood and friendship that may preserve or increase it.  
What is the sum of the ninth Commandment?  
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 northwind drives away rain, 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, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, 1 Cor. 13.4, 5.  
What is the sum of the tenth Commandment?  
Answ. It forbids the rising of sinful lusts to any of the forenamed evils, and it commands to suppress those sinful lusts in their first rise before consent be given to them; now whereas all the Commandments forbidden lusting with consent, this forbids it before consent, and commands to suppress it before consent, this is the sum of the moral law, the covenant of works.  
How did the Lord try man's obedience to that covenant of works?  
Answ. By prohibiting only one tree in the Garden, saying, of the tree of Knowledge of good and evil thou shalt not eat of it, for in the day thou eatest thereof thou shalt surely die, Gen. 2.17.  
When Adam was permitted to eat of all the rest, would not he refrain that one at God's 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 die, but ye shall be as Gods knowing good and evil, 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 weakness, and that God might make known 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 righteousness, so that now there is none righteous, no not one, Rom. 3.10. and we have lost our holiness, we are all as an unclean thing, Isa. 64.6. and we have lost our knowledge, so that every man now is brutish in his knowledge. Jer. 10.14. having the understanding darkened being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart, Ephes. 4.18. and we have lost the sovereignty over the creatures here below; will the Unicorn now be willing to serve thee? wilt thou trust him because his strength is great? wilt thou leave thy labour to him? wilt thou believe 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 happiness wherein we were created, and not only 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 liable both to a corporal, spiritual and eternal death, Rom. 5.12. 1 Cor. 15.22.  
Was that actual sin of Adam our actual sin as some would have it?  
A. No; for by one man's sin death entered 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 man's offence death reigned by one, and by the offence of one judgement came upon all men to condemnation, and by one man's disobedience many were made sinners. Rom. 5.12.15, 16, 17, 18, 19  
Then how came that sin of Adam to be ours if we did not then actually commit it?  
A. It is ours potentially, we being all then in his loins as the fruit is in the body of the tree, and also being begotten and borne by those polluted parents, we receive original defilement from them, for Adam being defiled begat his children in his own likeness, 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 man's law, the father's treason cuts off his posterity from his inheritance.  
But cannot we recover ourselves out of this miserable condition?  
A. No; we cannot think one good thought as of ourselves, all our sufficiency is of God. 2 Cor. 3.5. it is God that worketh in us both to will and to do of his own good pleasure, Phil. 2.13. we are all dead in trespasses and sins, Eph. 2.1. none of them can by any means redeem his brother nor give to God a ransom for him, for the redemption of the soul is precious and ceaseth for ever, Psal. 49.7, 8. so that man hath neither power nor will to help himself but is dead in sin, O Israel thou hast destroyed thyself, but in me is thy help, Hosea 13.9.  
What means hath God appointed and decreed to help us out of this damnable estate?  
A. By Jesus Christ the eternal Son of God, he took our nature upon him that so he might be a fit mediator between God and man, the Word was made flesh and dwelled among us joh. 1.14. he took not on him the nature of Angels but he took on him the seed of Abraham, wherefore it behoved him to be made like unto his brethren, that he might be a merciful and a faithful 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 die and suffer in that nature that had sinned, and he was God, that he might overcome death and rise again, which none could do but God alone: again, he must be God and man to sanctify that nature that had sinned and was defiled with it, and he was God, that so by the worthiness of his person, he may bring a satisfaction sufficient to reconcile an offended God, for in that he died for us, it was a thousand times more in value, then if all men and Angels had died eternally for one poor sinner, for it is impossible 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, than 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 soul make but one man; neither are they one by turning the Godhead into flesh but by taking the manhood into God, as the misletow lives in the Oak without any rooting so is the humarity in the Godhead by a hupastacicall union unconceivable unto us, neither may we without danger, search too fare into this holy mystery.  
In what manner did God the father make that new covenant with God the son, touching our salvation?  
A. The Father promised to give unto christ his Son all the elect as they fall in the several ages of the world, upon condition, that the Son will give him a full satisfaction for their ransom; hereupon saith the Son, O father deliver them from going down into the pit, for I have found a ransom, job 33.24. upon this they concluded, and the son of man came not to be ministered unto, but to minister and to give his life a ransom for many, Mat. 20.28. for saith john, thou hast given him power over all flesh, to give eternal life to as many as thou hast given him, joh. 17.2. so the father set the son a day to pay the ransom, and took his word to perform it, and gave him all the elect that fell in the times before his coming in the flesh, in the time of their being; and now christ hath actually paid the ransom, he takes his father's word for all the rest of the elect that fall in the several ages of the world, since the debt was actually paid.  
Then hath Christ paid this ransom, and in his humanity died 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 quickened by the spirit, 1 Pet. 3.18. who did no sin, neither was guile found in his mouth; who when he was reviled reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously, who his own self bore our sins in his own body on the tree, that we being dead to sin should live unto righteousness, 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 sanctify both afflictions and death unto us; O death where is thy sting, O grave where is thy victory! the sting of death is sin, but thanks be to God which hath given us victory through our Lord jesus christ, 1 cor. 15.55 56.  
To what use serveth the active obedience of christ to the law of God?  
A. It serveth to sanctify 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 drink to do his Father's will, john 4.32.34. he saith, I do always those things that please him, john 8.29. I seek not mine own will, but the will of him that sent me, john 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 himself 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 himself 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 do 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, jesus Christ, and by him hath abounded to many, and righteousness shall reign in life by one jesus christ; even so by the righteousness 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 Christ's person as well as himself, saying, it was a common lump of all mankind that christ obeyed and suffered in; we for him, as well as he for us, and he for himself as well as for us; This is Antinomian blasphemy.  
But if we did not act as well as christ, how comes his righteousness to be ours?  
A. By imputation; for as he is a blessed man to whom the Lord will not impute sin, rom. 4.8. so he is a blessed man unto whom God will impute righteousness without works, rom. 4 6. now as Adam's sin is imputed to all in Adam's nature so the second Adam's righteousness is imputed to all that are in him by grease; to him that worketh not, but believeth on him that justifieth the ungodly, by faith instrumentally it is countrd for righteousness, rom. 4.5.  
Then did christ alone in his own person do all the works of our redemption?  
A. Yes; he looked and saw there was none to help, therefore his own arm brought salvation, and his righteousness 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 Winepress alone, and there was none with him, Isaiah 63.3. he by himself purged our sins, Hebr. 1.3. and he washed away our sins in his own blood, revel. 1.7. he is the Lamb of God, that taketh away the sins of the word, john 1.29.  
Did Christ die for all men without exception?  
A. No; for Christ would not so much as pray for the world, much less would he spill his blood for them, but the first is true, therefore not the second, Joh. 17.9. again, if Christ had died for them and they not saved, either the Father broke Covenant, and did not give him all that he bought of him, or else the world, and the devil, and sin were too strong both for the father that have them, and the son that bought them, which were no other than blasphemy to think.  
How do you know that Christ died for you?  
A. The good Sbe●heard gave his life for the sheep, Joh. 10.11. and I know myself to be one of his sheep, for I know his voice, Joh. 10.4. both the secret voice of his spirit and the public voice of his word, when I am charged to let the word of Christ dwell in me richly, Col. 3.16. when I turn aside to the right hand or to the left, I still hear his voice saying unto me, this is the way walk in it, Isa. 30.21. and I know it is the voice of my beloved that knocketh saying open to me my sister cant. 5.2. because he leadeth me into all 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 saith Christ, I know my sheep and I am known of mine. Joh. 10.14. and they will esteem of all things else but as dung, and dross, and loss, for the excellent knowledge of Christ, Phil. 3.78.  
By what other mark do you know that you are one of the sheep of Christ for which he died?  
A. The sheep of Christ do not only know his voice and delight in hearing of it, but in obeying it and follownig him, Joh. 10.4.27. they will walk as Christ walked, 1 Joh. 2.6. and they will learn of him that is meek and lowly in heart, and they shall find rest for their souls, Mat. 11.29. and as he said, it as my meat and drink to do the will of him that sent me, and to sinish his work, and he did always those things that pleased him. Joh. 4.34.8.29. and concerning his surferings, he said. I lay down my life. no man taketh it from me, Joh. 10.17, 18 the cup that my father hath given me, shall I not drink it? john 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 behalf of Christ, not only to believe 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 died for you?  
A. Christ loved the church and gave himself for it, that he might sanctify 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 do you know yourself to be a living member of christ?  
A. As all our members are acted and moved by the soul or spirit that is in us, so are all the members of christ by his spirit, for by one spirit we are all baptised into one body, whether we be jews or Gentiles, bond or free, and have been all made to drink into one spirit, 1 cor. 12.13. and our body dies when the soul is gone; but saith Paul, ye are not in the flesh but in the spirit, if so be that the spirit of God dwell 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 rejoice with it, if we do 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 laid down his life for us, and we ought to lay down our lives for the brethren, 1 Joh. 3.16.  
What 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 ourselves; yea, that faith on our part whereby the covenant is made to us, it also is within the promise made on God's part, they shall say, the Lord is my God. the covenant itself 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 fear in their hearts that they shall not departed from me, besides all other promises on God's part that are included in that covenant, for saith the Lord, I will bring upon them all the good that I have promised them, jer. 31.40 41. 42. Heb. 8.  
But is not the righteousness 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 believing, said, my Lord and my God, john 20.27, 28. so we come to have a true right and title to the righteousness of Christ, for as we were all in the loins of Adam by nature, when God made that covenant of works with him and all his Posterity, so none hath right to the righteousness of the second Adam till he be cut off from the old Adam, and by faith grafted into jesus Christ, and so we come to partake of the root and fatness of the true Olive tree, rom. 11.17.17.24.  
How is Jesus christ tendered in the Ghspell?  
A. The Angel said unto them, fear 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. saith the Lord I will give thee for a covenant of the people, to establish the earth to cause to inherit the desolate heritage's, that thou mayest say to the prisoners go forth, Isa. 49.8, 9  
What is required of them to whom he is thus tendered? A. Only believe, Mar. 5.36. believe in the Lord Jesus Christ, and thou shalt be saved, Acts 16.31. Whosoever believeth 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 work of our redemption? A. It is a saving faith, and not a historical faith, such as the Apostle James speaks of, Jam. 2.19. and it is a living faith and not a dead faith, Jam. 2.17. I live by faith in the Son of God, who gave himself for me, Gal. 2.20. and it is called a justifying faith, not for the worthiness of it, as being an excellent grace of God, but as an instrument applying Christ's righteousness 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 works in us Isa. 26.12. Phil. 2.13. the instrumental means that the spirit of God, for the most part, useth, is the Preaching of the Word: so than 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 prophesy 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 do 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 do but he that knows all things both past, and to come. Secondly, they lay open the particular and secret thoughts and lusts of the heart, which showeth 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 laid together, could not d●e. Fourthly, they discover a state of damnation to man and conclude him in it, and they reveal a sure way of salvation, which never could enter into man's 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 down imaginations and every high thing that exalts itself, and every thought to the obedience of Christ, 2 cor. 10.4, 5. Sixtly, the universal consent and agreement it hath, though penned by divers, and at sundry time, which argueth, that holy men spoke 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 Gospel, and fulfilled in the person of Christ, both in his active and passive obedience, as I said before, and working faith and all other graces in his people.  
But are christians that o'er entered into this new covenant contained in the Gospel, 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 legal fulfilling of it, to that end which Adam was bound to do it in the time of innocency, for although the ten Commandments published at Mount Sina● were the same for substance that was in Adam's heart before the fall; yet the manner of Adam's obedience and theirs differ much: thus Adam was then bound to a covenant of works, but they stand as a people redeemed not only from Pharao●●s bondage, but from the bondage of sin and satan, God's wrath and damnation, figured out by that from Egypt in the preface; again, 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 said before, and they and we are bound to do our utmost endeavour to obey it, although we can never legally fulfil it, but evangellically as we are in Christ, to testify our thankfulness and obedience to our Redeemer, 1 cor. 6.19, 20.  
What are the main differences between the covenant of works, and the covenant of grace? A. The first covenant was of man's works, the second of God's grace; again, 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. again, the first stood upon man's righteousness, the second upon the righteousness of Christ, made ours by imputation; again, the first was soon broken, standing upon the mutability of man's will, but the second stands upon a sure foundation, being Gods unchangeable will, and so never can be broken; for saith the Lord, I will establish with thee an everlasting covenant, Ezek. 16.60. again, 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. again, 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 bear 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 soul was made an offering for sin, Isa. 53.10. upon the altar of his Godhead, Heb. 13.16. so christ was once offered to bear the sins 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 shown before; thus Christ hath satisfied for our sins, and he makes intercession for us.  
How doth Christ make intercession fo● us? A. He appears continually before his Father in heaven, rom. 8.34. Heb. 7.25. making their prayers acceptable to God by jesus christ, 1 Pet. 2.5. Eph. 5.2. by applying the merits of his own perfect satisfaction to them, rev. 9.3.4.  
What other office hath Christ? A. He is a Prophet, to reveal unto his church the way and means 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 cometh to me, john 6.45, he teacheth continually by the ministry of word, and by the inward teaching of his holy spirit, john 14.26.16.13.  
What other office hath Christ? A. He is a King, that he may bountifully bestow on us all the means of salvation, he overcame the devil, 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, go ye therefore and teach all nations, Mat. 28.18, 19 on this rock will I build my church, and the gates of hell shall not prevail 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 soul by the fririt of God, by the preaching of the Word, now the question is, how the Lord prepares the soul to receive that excellent grace of faith? A. The Lord saith, 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, than they shall walk in my statutes and keep mine ordinances and do them, Ezek. 11.19, 20. here you see the first work is to take the stone out of the heart, which (in reason) should be as painful as to take the stone our of the bladder, this is done by that sharp knife of the moral law, when it bruiseth and humbleth us, and worketh in us a sight of our sin, for by the law is the knowledge of sin; I had not known sin but by the law for I had not known lust, except the law had said, thou shalt not lust, rom. 3, 20.7 7.  
What is sorrow for sin? A. It is when a man's conscience is touched with a lively feeling of God's displeasure for any sin; they were ●oricked in their hearts, and said what shall we do? Acts 2.37. with an utter despairing of salvation in regard of any thing in ourselves; 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 work this sorrow in us? A. By the terrible curse of the law, thus he which breaks but one of the commandments of God, though it be but once in all his life time, and that only but in thought, is subject too, and in danger of eternal 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 heart is humbled under the burden of sin, then to acknowledge & 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 means 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 obtain mercy and find grace to help in time of need, Heb. 4.16.  
How is this done? A. First as the Prodigal did, to think our sins pardonable, and to say, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants, Luk. 15.18, 19 then with loud cries for God's savour in christ, in pardoning sins with a fervent perseverance herein, till the desire of our heart be granted, as the woman of Canaan did, Mat. 15.22, 23.  
What follows after this? A. Then God according to his merciful promise lets the poor sinner feel 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 littleness of his faith, doth not yet feel the assurance of the forgiveness of his sins, and yet he is persuaded 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 smoking flax or a bruised reed, Isa. 42.4. or the grain of mustardseed, Mat. 17.20.  
How do you know that such a man hath faith? A. These desires and prayers are testimonies of the spirit, rom. 8.23.26. gall. 4.6. whose propesty it is to stir up long after heavenly things with sighs and groans for God's 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 man's faith increaseth daily, and at length he is fully persuaded of God's love to himself in particular, and that his own sins are fully pardoned and forgiven, for the merits of christ; I am persuaded that nothing is able to separate 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 righteousness of God is revealed from faith to faith, rom. 1.17. and they must pray the Lord to increase their faith, Luke 17.5. and they must with all diligence add to their faith virtue, 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 senses exercised to discern both good and evil, Heb. 5.14. such are not weak in faith, they will not stagger at the promise of God through unbelief, but being streng in faith they will give glory to God, being fully persuaded that what God ●●oneised he was able also to perform, 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 reveal it, and therefore it doth not command it; but the law is so far from revealing justifying saith, that it never knew it; and Adam had the moral 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. than 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 cleared from the guiltiness and punishment of sin; 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 died, ye rather that he is risen again, rom. 8.1.34. secondly, we are accepted as perfectly righteous before God by him, all that believe are justified from all things from which they could not be justified by the law of Moses, Acts 13.39.  
What other benefits comes along with justifying 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 threatened against the wicked at the day of judgement, Luke 21.36. and it makes us worthy of the Kingdom 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 counsel of God's decrees, nor seek for revelations, or an Angel 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 ourselves to be justified.  
What is sanctification? A. It is a renewed holiness which fits and prepares the creature for the Lords use; go ye out of the midst of her; be ye ●eane that bear the vessels of the Lord, Isa. 52.11. for he will be sanctified in all that come nigh him, Levit. 10.3. if any man purge himself, he shall be a ●essell unto honour, sanctified and meet for the Master's use, and prepared unto every good work, 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 works 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 form thee in the belie I knew thee; here is God's decree, but as yet not brought forth, Zeth. 2.2. the man is not form therefore as yet neither justified nor sanctified, but saith the Lord, before thou camest out of the womb I sanctified thee, jer. 1.5. many shall rejoice at the birth of John, because he shall be filled with the holy Ghost, enen from his mother's womb, 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 faithful; how shall we that are dead to sin l●ve any longer therein, rom. 6.2. they which are Christ's have crucified the flesh with the affections and lusts, Gal. 5.24.  
By what means is mortification wrought in us? A. By the death and burial of Christ, we are buried with him by baptism 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 holiness 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 righteousness and true holiness, Eph. 4.23, 24. you hath he quickened that were dead in trespasses and sins: I am crucified with Christ, nevertheless 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 son of God, Gal. 2.20. we which ha●e the first fruits of the spirit do groan within ourselves, 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 holiness in us; he will deliver his soul from going into the pit, and his life shall see the light; lo all these things worketh God oftentimes for man; to bring back his soul from the pit to be enlightened 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 virtue of christs resurrection; that I may know him and the virtue of his resrurection, phillip 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, whereby we die unto sin daily, and live to God in newness of life.  
In what part of us is this grace of sanctification wrought? A In every part of body and soul, the very God or peace sanctify you wholly, and I pray God your whole spirit, soul and body may be perfect and blameless unto the coming of our Lord Jesus christ, 1 Thes. 5.23.  
How do you know when the mind is sanctified? A. When spiritual understanding is given unto it, to acknowledge the known truth of God's word and when spiritual wisdom is given to apply that truth known, to the well ordering both of things and actions, as person, place, and time requires, than we come to discern both good and evil, heb. 5.14. and to discern of things that are excellent, phillip 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 meditate on the word and works of God, and to delight in his law and to exercise ourselves in it night and day, Psal. 1.119.15. and we discern our own want of knowledge, by which means 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. Marry kept all those say in her heart, Luke 2.51. and David said, thy word I have hid in my heart, that I might not sinne against thee, Psal. 119.11. Secondly, when we remember our sins to loathe them; then shall ye remember your own evil ways, and your doing that were not good, and shall ●●●th yourselves in your own 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 certain 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 myself, yet am I not hereby justified, 1 Cor. 4.4. I have in all good conscience served God until this day, Acts 23.1. herein I exercise myself to have always a conscience void of offence both towards God and towards men, Acts 24.16. try me, O Lord, and prove me, examine my reins and my heart, for thy loving kindness 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 keep our hearts and minds through Christ jesus, Phil. 4.7. this makes the righteous as bold as a lion, Pro. 28.1. if our hearts condemn us not then have we conscience towards God. 1. joh. 3.21.  
When is the will sanctified? A. When our wills is regulated by Gods revealed will; when the spirit is willing though the flesh be weak, Mat. 26.41. When to will is present but how to perform that which is good we find not, rom. 7.19. for it is God that worketh in us both to will and to do of his own good 〈◊〉 Phil. 2. 1●.  
When are the affections sanctified? A. Our hope is sanctified when we wait for the accomplishment of our redemption, rom. 8.23, 24, 25. and when we show the same diligence in full assurance of hope unto the end, Heb. 6.11. Our fear is sanctified, when we fear to offend the Lord because of his goodness, Hosea 3.5. they shall fear and tremble for all the goodness and for all the prosperity that I will procure unto it, Jer. 33.9 If ye call him father, pass the time of your sojourning here in fear, 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 drown it, cant. 8.7. when this love burns up all other love, and when we esteem of all outward things but as loss and dung for the excellent knowledge of Christ, and to win christ, phillip 3.7, 8. our zeal 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 tears, because men keep not God's law, Psal. 119.136. as Lot's righteous soul was vexed with the filthy conversation of the wicked, he dwelling amongst them, in seeing and hearing vexed his righteous soul from day to day with their ungodly deeds, 2 Pet. 2.7, 8. our joy is sanctified when God's countenance more rejoiceth our hearts then the increase of come and wine, Psal. 4.7. and when we rejoice that the Gospel is preached, phillip 1.18. and when we rejoice in the fruitfulness of is, in the conversion of souls, Luke 15.7.  
How do you know when the body is sanctified? A. Wh●n it is a fit instrument for the soul 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 righteousness in holiness, rom. 6.19.  
Cannot we be saved without holiness? A. No; for heaven is promised to them that are sanctified, Acts 26.18. and no unclean thing shall enter into it, rev. 21.27. without holiness no man shall see the Lord, Heb. 12.14. the pure in heart they shall see God, mat. 5.8.  
Are there degrees in holiness 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 jesus christ, that as you have received of us how you ought to walk 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 possess his vessel 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 jesus; brethren I count not myself to have apprehended but this one thing I do, forgetting those things which are behind, and re●ching f●rth unto th●●se things which are before, I press toward the mark; for the price of the high calling of God in Christ Jesus, Phil. 3.12, 13, 14.  
What means hath God appointed to help us in our growth of grace? A. The sacraments and prayer.  
What is a sacrament? A. A sacrament is an outward sign whereby Christ and his saving graces are by certain extetnall rights signified and sealed to a christian; Abraham received the sign of circumcision, and it was also the seal of the righteousness of faith, which he had when he was yet uncircumcised, rons. 4.21. ye shaell circumcise the foreskin of your flesh, and it shall be a sign of the covenant between me and you, Gen. 17.11.  
Hath any others power to make a sacrament besides christ? A No; for the sign 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 signs 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 means, which are the word and sacraments; christ is the only Lawgiver, who is able to save and to destroy, jam. 4.12. and he alone can make a sacrament offectuall by his spirit, and he by his wisdom best knows of what to institute the sacramental signs, neither may any presume to add 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 twofold, either a word of command, as in baptism, go ye into all the world baptising them, In the name of the father, son and holy Ghost; and in the Lord's supper, take, eat, drink, do ye this; the other part of institution is a promise, whereby christ ordained elements that they might be instruments and seals of his grace, as in baptism, I baptise thee in the name of the father, of the senne, and of the holy Ghost; and in the Lord's 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 than the piety of a good Minister can profit an unworthy receiver, because all the efficacy and worthiness thereof dependeth only upon God's institution.  
What be the parts of a sacrament? A. They be two: the outward sign or sensible matter of the element, or the action conversant about the same.  
Is there any natural change in the sign 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 external signs, to make us inherently holy, as there is in Baths naturally to purify corrupt diseases; but all the efficacy is appropriate to God's holy spirit; yet so, as it is an inseparable companion of true faith and repentance, in such as turn to the Lord; therefore by God's ordinance a certain signification of grace, and sealing thereof agreeth to the sign.  
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 faithful receiver.  
What is the action of Faith in the Sacrament? A. It is the consideration, desire, apprehension and receiving of christ, in the lawful 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 certain pledges bind 〈◊〉 ●selfe unto us, yet the sacrament doth not strengthen us, by any inherent power of itself, as a sovereign medicine doth cure a patiented, but rather by a certain reasoning upon using the signs 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 do 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 means to preserve and to spread the doctrine of the Gospel: a fourth end is, that it might preserve and bind the faithful to continue loyal and thankful to their Lord God: fifthly, it serves as a bond of mutual amity among the faithful.  
Is a sacrament necessary to salvation? A. No; yet the covenant of grace is absolutely necessary to salvation for it comprehendeth christ jesus, 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 entitle us into the inheritance of the sonn●s of God as the covenant doth, but only as a seal to that covenant that we by faith received before.  
But doth not the want of a sacrament condemn? A. No; it is the contempt of it that is damnable, so then, the neglect of it is a grievous sin to be repent of, and there is hope of pardon, but if some be justly hindered 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 bestows his graces upon us, but in a sacrifice we return unto God faith and thankful 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 show 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 jew, and Gentiles.  
How many sacraments is there in the church of christ? A. Two; the first is baptism, wherein christians are admitted into the church of God; the second is the Lords supper, whereby the church is nourished and preserved to eternal life.  
What is baptism? 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 engrafted into christ, they may have perpetual fellowship with him; he that believeth and is baptised shall be saved, Mark 16.16. Acts 2.38.  
May we baptise 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 baptised in the name of Paul; I thank God I baptised none of you but Crispus and Gaius, lest any should say, that I did baptise in my own name, 1 cor. 13.14, 15.  
Who are those within the covenant that are to be baptised? A. They are of two forts: first, such as are grown in years, and join 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 baptised in: the Eunuch said to Philip I believe that Christ is the son of God, and so they went both into the water and he baptised him, Acts 8.38. they were baptised of john in jordan confessing their sins, Mat. 3.6. repent and be baptised 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 aught to be baptised? A. Infants born of christian parents; the unbelieving husband is sanctefied by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now they are holy, 1 cor. 7.14. if the first fruits be holy so is the whole lump, 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 sinful offspring of the first Adam, for so they beget them in their own likeness; nor secondly, as they are by grace the sons of God, for they are not made the sons of God by natural generation, but by adoption; yet they may believe for themselves and others according to the covenant of grace, Gen. 17.7. as Adam did sin both for himself and others, and as parents in bargains do covenant both for themselves and their heirs after them; thus the parents being the first fruits, sanctifies the whole lump of their posterity, rom. 11.16.  
What is it to be baptised, In the name of the father, son and holy Ghost? A. It is to be made one of God's family which is his church, and to be made partaker of the privileges thereof, as Jacob said, the Angel which hath delivered me from all evil bless 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 own bread and wear our own garments, only let us be called by thy name to take away our reproach. Isa. 4.1  
What do we learn from hence? A. We learn that in this washing of baptism is sealed a solemn contract and covenant between God and the baptised: first, of God the father, who vouchsafeth to receive him into favour, and of God the son to redeem him, and of God the holy Ghost to purify and regenerate him.  
What doth the baptised bind themselves unto? A. He promiseth to acknowledge invocate and worship none other God but the true jehovah, which is the father, son and holy Ghost.  
What is the visible or external matter of baptism? A. It is water: for the Minister may not baptise with any other liquor, but only with natural water according to those examples we have in Scripture, & of the primitive church.  
What is the external form of baptism? A. It is the ministers washing the baptised, according to the prescrpt of God.  
Suppose it was the ancient custom to dip or dive all the body of the baptised in the water, must their example of necessity be followed? A. No; for the word baptise signifies sprinkling as well as dipping or diving, and saith the Lord, I will sprinkle clean water upon you, Ezek. 36.25. again by reason of some cold countries, and the weakness of young Infants, necessity and charity may dispense with ceremonies, and mitigate the sharpness 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 jesus cleanseth us from all sin, 1 John 1.7.  
What doth the ac●●● of the Minister wa●●ing the body of the baptised signify? A. This seale●, and I confirmeth a double action of God: first, the engrafting or incorporating the baptised into Christ; as many as are baptised into Christ, 〈…〉 Christ, Gal. 3.27. by one spirit we are all baptised 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 baptised signify? A. It doth ra●●● the shedding of the blood of Christ for the remission of all our sin; and the imputation of his righteousness; arise and be bapti●●d, and wa●● away thy sins, calling upon the name of the Lord, Acts 22.16. and it signifies mortification of sin by the power and death of Christ; know ye not that all they which have been 〈◊〉 into Christ, have been baptised into his death? the 〈…〉 crucified with him that the body of sin might be destroyed, rom. 〈…〉.  
What doth the 〈◊〉 ●anc● in or under the water signify unto us? A. It signifies the burial of sin, or a continual increase of mortification both by the power of Christ's death and burial; we are buried with him by baptism in o●●is death, rom. ●. 4.  
What doth the coming out of the water signify unto us? A. It concerns our spiritual vivification to newness of life in all holiness and righteousness, by the power of Christ's resurrection; for like as Christ was raised up from the dead by the glory of the father, so we all should walk in newness of life; for if we be grafted together in the likeness of his death, we shall be also in the 〈…〉 of his resurrection, rom. 6.4 5.  
What doth the action of the party baptised signify, when he offers himself before the M●●●ter and the congregation to be baptised? A. It signifies that he doth consecrate himself the Lord, and that he utterly renounceth the flesh the world, and the devil the like figure which now saveth us, even baptism, 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 lawfulness of his baptism, may he be rebaptized? A. No; for as in natural generation a man is but once borne, so he can be but once new borne, therefore if a man be baptised be a Minister that is an heretic, not yet degraded from his calling, and if he observe the form of administration, In the name of the father, son and holy Ghost, it is a real baptism.  
How may a man profitably use his baptism all his life long? A. First, when any sinful lust shall arise in thy soul, then begin to meditate of that solemn Vow which thou did dost make to God in thy baptism: Secondly, if through infirmity thou fall into any sin, still have recourse to thy baptism for thy encouragement and comfort; for although baptism be but once administered yet that once testifieth, that all thy sins past, present and to come, are washed away, 1 Pet. 3.20. Eph. 5.25, 26, 27. it is called the sacrament of repentance, Mark 1.4. lastly, to make a profitable use of thy baptism, than thou must not rest till thou have a feeling of that renewing power signified in baptism, namely, the power of Christ's death, mortifying thy sin, and the virtue of his resurrection renewing thy spirit, soul and body, in all holy obedience.  
How is it that many feel not the fruit of their baptism? A. The fault is not in God, but in themselves, in that they do not keep the condition of the covenant to receive Christ by saith, and to repent of their sins.  
When shall a man see the effect of his baptism? A. When he receives Christ by faith, though it be many years after then he shall feel the power of God to regenerate him, and to work all those things which he offered him in baptism.  
What is done in the Lord's supper? A. The former covenant solemnly ratified in baptism, is renewed in the Lord's supper, between the Lord and the receiver.  
What do the elements of bread and wine signify unto us? A. They are signs and seals of the body and blood of Christ.  
What doth the actions of the Minister about the same elements signify unto the receiver? A. They signify unto the receiver foore actions of God himself: First, his taking the bread and wine into his hands, doth seal unto us the action of God the father, who from all eternity did separate and elect his son to perform the duty of a mediator between God and man; mine elect in whom my soul delighteth, Isa. 42.1. him hath God the Father sealed, john. 6.27.  
What doth the Minister's blessing of the elements with the recital of the promises signify and seal unto the receiver? A. The blessing of them signifies, that those elements are now taken from a common to a holy use, and the recital of the promises, seals unto us that action of God by which in the fullness of time, he sent Christ to perform the office of mediator, unto which he was fore-ordained.  
What doth the breaking of bread and pouring out of the wine signify to the receivers? A. This sealeth the action of God, offering Chiist unto all, but ●iving him only to the faithful, for the increase of their faith and repentance.  
What doth the receivers action in taking the bread and wine in his hand signify? A. This sealeth a spiritual action, namely, his apprehending of christ by the hand of faith, as many as received him, to them he gave power to become the sons of God, even to them that believe on his name, joh. 1.12.  
What doth his eating of the bread and drinking of the wine signify? A. This sealeth his application of christ by the same faith, by a feeling of his true union and communion, to increase daily by faith, as our bodies are strengthened by the bread and wine; the cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, 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 sacramental bread was eaten before the death of Christ, therefore impossible to be a corporal 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: fifthly, this bread is subject to mould that is left after consecration; this shows that it is will real bread: sixthly, if the sign be turned into the substance, than what sign remains? this would overthrow the sacramental union between the sign and the thing signified.  
But is not christs body corporally present in the sacament? A. No; this do 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 man's fall, and a promised restoration into the covenant by Christ, he is the mediator of a better covenant, which is established upon better promises Heb. 8.6. so often as ye shall eat this bread and drink of this cup, ye show the Lords death till he come, and we must by our knowledge discern the Lords body 1 cor. 11.26, 29.  
Secondly, we must have a true faith in Christ, for we receive so much as we believe that we receive, for unto us was the Gospel 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 sins, both original and actual, being the state wherein we lay in the breach of the first covenant.  
Fourthly, we must bring renewed faith and repentance to testify our thankfulness to God for his great goodness, to receive us into a new covenant, not of works, but of grace, wherein he promises to be merciful to our righteousness, and to remember our iniquities no more, Heb. 12.13. and to testify our love both to God and his people, he so loved us, that he gave his only begotten son for us, joh. 3.16. and Christ gave his life a ransom for us, mat. 20.28. therefore we should love him that first loved us, 1 joh. 4.19. also our love must be to his people; if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave thy gift before the Altar, and go 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 withal 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 Gospel to such a poor 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 soul, 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 increase thy faith, Luke 17.5. and say with tears, I believe, Lord help my unbelief, Mark 9.24. then come and Christ will ease thee, Mat. 11.28. Psal. 55.22.  
What other means hath God appointed us to use for our growth in grace? A. Prayer which is a familiar speech with God in the name of Christ, in which either we crave things needful, or give thanks for things received, 1 Tim. 2.1.  
May we not pray to Saints or Angels? A. No; for they do 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 mediators or intercessors? A. No; there is but one mediator between God and man the man Christ Jesus, 2 Tim. 2.5. he is our only high Priest who is entered into heaven, now to appear 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 that sin against the holy Ghost; there is a sin unto death, I do not say that ye shall pray for it, 1 joh. 5.16.  
But may we not pray for the dead? A. No; when David's 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 yol sin, 1 joh. 1.7. and if thou be not purged thou shalt not be purged from thy filthiness 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 reign in our hearts as in his Kingdom: thirdly, that we may do Gods will faithfully, constantly and cheerfully, as it is done in heaven.  
These three concerning God, what things be they that we must pray for our s●●ves? A First, that we may rely wholly on God's providence for all the means of this temporal life: secondly, that our sins 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 prevail not against us to sin against 〈◊〉.  
Why are those petitions concerning God's glory, kingdom and will, set down before these three petitions for ourselves? A. Because we should prefer God's glory, kingdom and will before and above all other things.  
What is God's kingdom 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 laws 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 separate from all ecclesiastical 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 God's Word, and freely yields obedience unto both, I mean in the general, although some single persons fail in any of these, yet this is the true Cornfield of Chest, although some tares be in it.  
May any separate from that Church which hath true doctrine, when there for the present may be some want in discipline in the matter or in the execution. A. No: for discipline is not essential to the being of a Church, but only to the well being of it; it may be the Church of Christ, and yet want his discipline; again, we may not separate from the Church till Christ separate 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 seen in his Sanctuary, Psal. 68.24.  
But how do 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 wild 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, judges 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 witness 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 bade him to stay, for he had much people in that city. Acts 18.10. so blessed be God, we see the work of the Ministry exceeding fruitful in converting multitudes to the Lord, which plainly shows that christ hath not left us.  
But were not your Ministers some few years agone called from you and the h●dge of protection broken down, and Idolatry coming in apace? A. Our affections were then to the truths of God and the ministry fruitful by those that stayed with us; and therefore I see no lawful call they had to departed from their flocks when the Wolves were coming, 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 Prelate's usurped power that did persecute God's people, against both the laws of God and the laws of the Kingdom.  
What is the effect of sepration? A. Separation is the cause of distractions and civil wars, and so ends in confusion; therefore no toleration is to be granted to such a viper as separation, that eats out her mother's bowels.  
What is the state of all men after they have lived a while here? A. All must die 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 God's people die, hath not Christ taken away their sin? A. Christ hath forgiven their sin, and covered it with his righteousness, Psal. 32.1. but he doth not take away the being of sin till death, Ro. 6.7. no man liveth and sinneth not, 1 Kings 8.46. he is a liar that saith he hath no sin, 1 Joh. 1.8.  
What follows the day of death? A. A particular judgement; it is appointed 〈◊〉 all m●n once to die, and from death to ●u●gement, Heb. 9.27. the body returns to dust, and the 〈◊〉 of all return to God; the spirit of man goes upward, Eccl. 3.21.12.7.  
What follows 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 works that are therein shall be burnt up, 2 Pet. ●. 10.12.  
Who shall be the Judge? A. jesus Christ the Son of God, we must all appear before the Judgement-seat of Christ, rom. 14.10, 12. 2 cor. 5.10.  
What will be the manner of his coming? A. The Son of man will come in a cloud with power and great● glory, Luke 21.27. and attended with his holy Angels Mark 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 twinkling of an eye. 1 Cor. 15.51, 52. and caught up into the clouds, to meet the Lord in the air, 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 do when he is come? A. When the Son 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 separate them, as a Shepherd 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 man's cause? A. The books of every man's do shall be laid open, and their consciences shall be made to accuse, or to excuse them, and every man shall be tried by the works which he did in his life time, because that works are manifest signs either of faith or unbelief, Dan. 7.10. Rev. 20.12. 2 cor. 5.10.  
What follows 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 Kingdom 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 devil 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 eternal 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 devil 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 burn, where the Worm of a guilty conscience dieth not, and the fire of God's wrath is not quenched, mar. 9.44.46. fire and brimstone, and a horrible tempest, this is the portion of their cup, Psal. 11.6.  
What is the end the Lord hath in all these things? A. His own glory; what if God be willing to show his wrath, and to make his power known on the vessels of wrath fitted to destruction, and that he might make known 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 always that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man, Luke 21.36. Now the God of peace that brought again from the dead our Lord jesus, that great Shepherd of the sheep through the blood of the everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through jesus Christ, to whom be glory for ever and ever, Amen, Heb. 13.20 21.  
FINIS.