the Christ 1 Johâ— 2 22. and crucifieth Christ in hiâ— members as the Church of the New Testament in the Apostolicall times was gathered out of thâ— Nationall Church of the Jewes that was of old once a true state untill they crucified Jesus the Christ in his humane nature whom God raised from the dead and exalted him to be Lord and Christ Act. 2. 36. iâ— God shall by his Gospel-Ministery wound and prick their hearts for their sinne of crucifying Christ in his members that confesse the faith â—f Jesus the Christ 1 Joh. 5. 1. as â—ee did once the Jewes that crucifiâ—d the Christ their Messias in his â—wne person Acts 2. 37. so that â—â—ey trembling cry out Men and â—â—ethren what shall we doe Must not the Reply bee that â—oyce that the holy Spirit spake by â—e mouth of Peter Repent and be â—aptized every one 〈◊〉 you in the name of Jesus for the remission of sinnes â—nd yee shall receive the gift of the hoâ— Spirit For the promise is to you and 〈◊〉 your children and to them that are â—farre off even so many as the Lord 〈◊〉 God shall call And with many other words hee said and must not â—ee doe so likewise seeing whatâ—oever things â—ere written afore-time were written for our learning Rom. 15. â— Save your selves from this untoâ—ard generation Seeing the same wrath is fallen on them as was on â—he Jewes for killing the Lord Jesus â—nd their owne Prophets 1 Thes 2. 14 15 16. seeing they crucifie Christ in his members that contend for the faith of Jesus the Chrisâ— as Paul did Act. 9. Now so many as shall gladly receive this word and be baptized shall be saved from wrath as Noah and his family were saved in the Ark from perishing by water seeing it is written by thâ— like figure Baptisme saveth 1 Pet. 3â— 20 21. The Reason is first Because thâ— time of our ignorance God hath winkeâ— at but now seeing light is come and truth is revealed the Lord Jesus commandeth us every where to reâ—pent c. Acts 2. 38. Else our conâ—demnation will be heavie Joh. 3 19 20. This is tâ—e condemnation lighâ— is come and men love darknesse morâ— then light because their deeds are evill c. Secondly Because we have with Paul and the Jaylor in the time oâ— our ignorance beaten and perseâ—cuted Jesus the Christ in his memâ—bers that contend for the faith 1 Joh. 5. 1. and wee though within our selves we ought to doe something contrary to the name of Jesus of Nazareth as Paul did in the time of his ignorance Act. 26. 9. If God shall by his good Spirit convince us of the evills that wee have done so as that we trembling cry Men and brethren what shall we doe Must not the reply be Repent c. Act. 2. 38. Else shall they not be disobedient to the voyce of the Spirit that speaketh seeing Paul and the Jaylor arose and were baptized Acts 9. 18. 16. 33. Thirdly Because there is no promises of salvation to be found in the Antichristian states that deny Jesus the Christ 1 Joh. 2. 22. The Reasons are First Because all the promise of God are made over to them onely that beleeve in Jesus the Christ 2 Cor 1. 20. Hee that beleeveth in the Sonne of God hath life and he that beleeveth not in the Sonne of God hath not life but the wrath of God abideth on him John 3. 36. Secondly Till we did beleeve in Jesus Christ we were in respect of any visible calling without Christ being Aliants from the Common-wealth of Israel and strangers from the Covenant of Promise having no hope and without God in the world But once beleevers in Christ Yee who were sometime afarre off are made nigh by his bloud and through him have accesse by one Spirit unto the Father And are no more strangers and forraigners but fellow-citizens with the Saints and of Gods houshold c. Ephes 2. 12 13. 18 19 20 21 22. Thirdly Because they in denying the Sonnes authority to bee the King and Prophet of his Church in all his outward administrations in admitting members into his spirituall kingdome Math. 28. 19. 20. though they own him their Priest that ever liveth to make reconciliation to God for them Hebr. 7. 25. They deny the Father that sanctified the Sonne and sent him into the world and raised him from the dead and exalted him to be the Lord and Christ Act. 2. 36. Ephes 1. 20 21 22. Fourthly Because the Antichristian state deny the Sonne 1 Iohn 2. 22 23. Whom the Father of glory commandeth us to heare Math. 17. 5. Yea and the Apostle Peterciting the Testimony of Moses saith Truely Moses said to the Fathers The Lord your God will raise up a Prophet from the midst of your bretheren like unto me him shall yee heare in all things whatsoever he shall say and the danger followeth It shall come to passe that every soule which refuseth to heare the voice of that Prophet that soule shall be cut off from his people Acts 3 22 23. The Reasons are these First If Jesus the Christ bee not our Prophet to teach us hee will not be our King to protect us Math. 28. 10. Teach them saith Christ to observe all things that I command you And loe I am alwaies with you to the end of the world Secondly If Christ be no Prophet to teach us his heavenly Fathers revealed will he wil be no Priest to intercede for us Ioh. 17. 20. I pray not for these alone but for all them that shall beleeve in me through their word Now it is not their word that they speake but what they have received from Christ to speake Seeing it is written 2 Iohn 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God but he that abideth in the doctrine of Christ hath both the Father and the Sonne Verse 10. If there come any unto you and bring not this doctrin receive him not to house neither bid him God speed Verse 11. For hee that biddeth him God speed is partaker of his evill deeds Thirdly If Christ bee no Prophet to teach us Hee will bee no Judge to acquit us Iohn 12. 48. Hee which rejecteth mee and rece iveth not my words hath one that judgeth him the words that I have spoken the same shall judge us in the last day And then like the wise Merchant let us cast up our accouut what it will profit us If by denying to heare the voice of our Prophet Jesus we gaine the world and in the meane season loose our precious soules Knowing the Sonne of man shortly will come to judge the world And then they which be ashamed of him and his words in this sinnefull and adulterous generation of them will the Sonne of man be ashamed when he cometh in the glory of his Father with all his holy Angels Marke 8. 38. Fourthly If we joyne with them that deny Jesus the
to me and drinke vers 38. Hee that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters Vers 39. But this he spake of the Spirit that they that beleeve on him shall receive For the holy Spirit was not yet given because that Jesus waâ— not yet glorified But when Jesus was by the right hand of his Father exalted he received of the Father thâ— promise of the holy Spirit Heâ— hath shed forth this which you now seâ— and heare Acts 22. 33. Fourthly All things that arâ— lost and accursed to mankinde by the fall of the first Adam are restored and sanctified to the use oâ— the beleevers in and by the second Adam Jesus the Christ All thingâ— are yours Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods 1 Cor 3. 21 22 23. Hence the unbeleeving wife is sanctified to the use of the beleever And shee being an unbeleever dwelling with the beleeving husband is sanctified to bring forth an holy Seed to the use of the beleever though the childe be borne in sinne and by nature the child of wrath as the most prophanest Pagans are Psal 51. 5. Ephes 2. 3. Void of understanding not able to distinguish betwixt good and evill Yet Titus 1. 15 Unto the pure all things are pure Nay the meat and drinke and the Creature which God hath created are sanctified to his use 1 Tim 4. 3 4 5. For every creature of God is good and nothing to be refused If it bee received with thankesgiving For it is sanctified by the Word and Prayer What Priviledge hath the unbeleeving party by dwelling and abiding with the beleever Great is the Priviledge if he or shee will abide for living under them where the holy Spirit breatheth and his lips drop as the honey combe the sweet precious treasure of the Gospell of grace What knowst thou oh thou beleeving husband whether God will not make thee instrumentall to save thy wife though an unbeleever Or what knowest thou oh thou beleeving wife whether God will not make thee instrumentall to save thy husband 1 Cor. 7. 16. And when hee is converted hee will blesse God for you as David did for Abigail in another case Blessed be the Lord for you and blessed be your good counsell for you have been an instrument to convert a soule from the errour of his way and save a soule from death and hide a multitude of transgressions Is it not a greater Priviledge for an Infant to be borne of a beleever then to be borne of a Jew a Turke or an Heathen yea For the Children borne of beleevers are brought up in holy instruction and education from their childe-hood as young Timothy was taught in the Scriptures from his youth by his mother Eunice seeing it is the charge the holy Spirit hath laid upon beleeving Parents Ephes 6. 4. Fathers provoke not your children to wrath But bring them up in the nurture and feare of the Lord. Whereas if their Parents were Jewes and Turkes and Heathens the Parents being without Christ being Aliants from the Common-wealth of Israel and strangers from the covenant of Promise having no hope and without God in the world Ephes 2 12. Their children brought up with them follow after Superstitious vanities and ferve dumbe Idolls as their Teachers and Fathers led them â— Cor. 12. 1. Fiftly They are people live under precious promises And hee hath promised that the eye of his providence shall bee over them all their dayes for good He biddeth them not distract themselves with immoderate carking care For what they shall eate or what they shall drinke or yet for their bodies what they shall put on Reasons Christ giveth are two First Your heavenly Father knoweth yee have need of all these things Secondly But seeke yee first the Kingdome of God and his righteousnesse and all these things shall be added unto you Matth. 6. 33. Now the members of the Church of Christ gathered according to Christs Institution Matth. 28. 18 19 20. are the Children of the Kingdome and under the Promise that God as a Father will provide for them Therefore they are exhorted to bee carefull for nothing But in every thing by Prayer and Supplications with thankesgiving let their request be made knowne unto God Philip. 4. 6. Hence the Apostle exhorteth the Church of â—he Hebrewes Let your conversation bee without covetousnesse and bee content with such things as yee have For he hath said I will never faile thee nor forsake thee So that we may boldly say the Lord is my helper And I will not feare what man shall doe unto me Hebr. 13. 5 6. Sixtly They are under the promise of Audience whensoever they come to petition in the name of his Sonne Jesus the Christ for what they want be they few or many Matth. 18. 19. I say to you that if two of you beleevers baptized agree in earth as touching any thing that they shall aske It shall bee done for them of my Father in Heaven Vers 20. For where two or three are gathered together in my Name that is by his Power Authority and Royall Commission he hath promised his presence there am I in the midst of them to heare and returne them an answer to their request yea and to protect and preserve his Church gathered in every Age to the ends of the world Thus at the Prayer of the Church that was reproched for holding forth the Faith of Jesus the gift of the holy Spirit was given to speake the Word of God with boldnes Acts 4. 31. At the earnest suit and intercession the Church made unto God Peter the Apostle was released out of his Imprisonment and brought to the house where they were praying Acts 12. Seventhly Lastly there is no Society hath such Priviledges as this Spirituall Hoâ—se which is constituted according to the Magna Charta of the Gospel Matth. 28. 18 19 20. Marc. 16. 15 16. though while they are in the Woâ—ld they are for the Faith of Jesus the Christ killed all the day long either in their good names by râ—proch and â—lander or in their estates by the â—ighty Nimrods of these oppresâ—â—ng daies they are exposed to plunâ—er and spoiling which they are to â—ake patiently Hebr. 10. 32. or in â—heir Liberties to be imprisoned for â—ontending for the Faith of Jesus â—he Christ 1 John 5. 1. Once given â—nto the Saints or forbid to preach â—ny more in his name as the Apoâ—tle Peter was Acts 4 18. or to have â—heir lives taken violently fâ—om â—hem as James the Apostle was by â—he Tyrant Herod Acts 12. 2. 3. And accounted But as sheepe for the slaughter regarded no more by the Wolves in sheepes clothing then the bloudy Butcher regardeth the life of his sheepe yet the poorest member amongst them is rich
for himselfe Acts 24. 14. That after the way that you call Heresie so worship I the God of my Fathers beleeving all things that are written in the Law and in the Prophets Verse 15. And have an hope toward God which you your selves also allow that there shall bee a resurrection of the dead both of the just and unjust Verse 16. And herein doe I exercise my selfe to have alwaies a Conscience void of offence toward God towardman But yet this I confesse unto you that I am lesse then the least of all the Messengers of Christ for I am not worthy to bee called a Messenger or Minister for I persecuted the Church of God that professed the Faith of Jesus the Christ that held foorth all his Royall Offices King Prophet Priest according to his outward administration in admitting of Members into his Spiritual Kingdome And sided with the Antichristian Prelates and Bishops that denyed that Jesus is the Christ whom the Spirit of God calleth Lyars and Antichristians That denyeth the Father and the Sonne 1 John 2. 22. For though I with the Antichristian Bishops and Priests did acknowledge Jesus the Christ our high Priest that ever liveth to reconcile us unto God yet wee have persecuted them that hold his Kingly and Propheticall Office to be eternall aswell as his Priesthood and the gathering of his Church according to his Royall Commission Matth. 28. 18 19 20. Hence it is that Christ divided becometh no Christ to the divider this according to the Vulgar Latine Solvere Jesum to dissolue Jesus that is to receive him onely in part and not in the whole which is the spirit of Antichrist Now when the Lord opened the eyes of my understanding and convicted me of all the abominations I had done in my spirituall Captivity under Antichrist especially that I had crucified Jesus the Christ in his Members being pricked in my heart I trembling cryed what shall I doe The Spirit and the Bride the Lambes wife said Repent and be Baptized in the name of Jesus c. Then I gladly received the Word was Baptized and was added to the Church Acts 2. 38 39 40 41 42. Yet by the grace of God now I am what I am And having from some Friends received this Learned Conference kept it by mee as a precious Diamond of great worth from which my soule through the great goodnesse of God did reape much spirituall comfort And did wait hoping that some learned and faithfull friends of his would long agoe have Printed a larger and an exacter Copy of it But finding none I that am lesse then the least of all Saints could not any longer conceale it but thought with my selfe I was bound in Conscience to publish it in this learned Age wherein there is so much enquiry after truth for the benefit of poore hungry empty selfe-denying Spirits rather then such a Learned Tract of heavenly light should alwaies lye in the dust as unseene and forgotten For this cause alone I have attempted Courteous Reader to present â—o thy view this Learned Treatise Not â—hat I have any relation to that Learâ—ed man nor any command from him â—o doe it But onely in love that this his Learned Disputation might not bee â—uried in silence Read it therefore Beloved in Christ not for his sake that publisheth it but for his sake that was â—he Author of it or rather for the God â—f Truths sake For whose cause the Learned Author contendeth for the Faith in these daies wherein the Gosâ—ell of Truth hath suffered so great Ecâ—lipses through the rage and tyranny of the Popish Antichristian Prelates and Priests Thine that earnestly desireth to exalt the Lord Jesus the Christ in all his royall Offices FRAN. CORNWELL A Conference that Mr. IOHN COTTON had with the Elders of the Congregations in New-England touching three Questions that are here discussed on 1. Touching gracious conditions or qualifications wrought in the soule before faith 2. Touching the gathering of our first evident assurance of our faith from sanctification 3. Touching the active power of faith and other spirituall gifts of grace in a Christian convâ—rsation The first Question WHether there be any gracious conditions or qualifications in the soule before faith of dependance unto which such promises are made Wee deny it for these reasons If there be any gracious conditions or qualifications wrought in us before faith of dependance then before wee receive union with Christ The reason is For by faith of dependance it is that wee first received union with Jesus Christ Joh. 1. 12. But there be no gracious conditions wrought in us before wee received union with Jesus Christ Therefore there bee no gracious conditions or qualifications wrought in us before faith of dependance Minor If wee cannot bring forth good fruit till wee be good trees nor become good trees untill wee be grafted or united unto Jesus Christ then there can be no gracious conditions or qualifications wrought in us before wee receive union with Christ But wee cannot bring forth good fruit till wee become good trees nor become trees of righteousnesse untill wee be grafted into Jesus Christ Therefore there bee no gracious conditions or qualifications wrought in us before we received union with Jesus Christ The Proposition is cleare of it selfe that wee cannot bring forth good fruit untill we be good trees Mat. 7. 18. A corrupt tree cannot bring forth good fruit Nor can we become the good trees of righteousnesse of the Lords plantation Isai 61. 3. untill wee be grafted into Christ Joh. 15. 4. As the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in me Verse 5. I am the vine yâ—â— are the branches hee that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing A second proofe of the Minor If there be any gracious conditions or qualifications wrought in us before union with Christ then we may be in a state of grace and salvation before we be in Christ But that cannot be Acts 4. 12. Neither is there salvation in any other for there is none other name under heaven given amongst men whereby wee may be saved If there be any gracious condition or qualification in us before faith then there may be something in us pleasing unto God before faith But there is nothing in us pleasing unto God before faith Heb. 11. 6. But without faith it is impossible for us to please him for hee that cometh to God must beleeve that hee is and that hee is a rewarder of them that diligently seek him But there must be some saving preparatives wrought in the soule to make way for faith and our union with Christ For wee must be cut off from the old Adam before wee can be grafted into the new Wee must be dead to the first husband before we can be married unâ—o another To works of creation
the assurance of faith of our justification doe spring from sight of sanctification it is by right of some promise made unto such a worke and the right which a man hath by promise to a worke maketh the assurance of the promise but debt unto him and then the promise is not sure unto him out of grace The fourth Argument If when the Lord declareth himselfe pacified toward us he utterly shames us and confounds us in the sight and sense of our unworthynesse and unrighteousnesse then he doth not give unto us our first assurance of the faith of our justification upon the sight and sense of sanctification But when the Lord declareth himself pacified towards us he doth utterly ashame us and confound us in the sight and sense of our unworthynesse and unrighteousnesse Therefore he doth not first give us assurance of the faith of our justification upon the sight and sense of our sanctification The consequence is plaine from the Law of Contraries For if the Lord shame us with a sight and sense of sinne hee doth not then first comfort and incourage us with the sight and sense of sanctification Minor is proved Ezek. 16. 63. Rom. 4. 5. Ezek. 16. 63. That thou maist remember and bee confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Rom 4. 5. To him that worketh not but beleeveth on him that justifieth the ungodly his faith is accounted for righteousnesse The fift Argument When sanctification is not evident it cannot be an evidence of justification But when Justification is hidden and doubtfull Sanctification is not evident Therefore Sanctification cannot be our first evidence of Justification Minor When Faith is hidden and doubtfull Sanctification is not evident But when Justification is hidden and doubtfull Faith is hidden and doubtfull Therefore when Justification is hidden and doubtfull Sanctification is not evident The first proofe of the Major If Faith be the evidence of things not seene then when Faith it selfe is hidden and doubtfull which maketh all things evident what can be cleare unto us But Faith is the evidence of things not seene Hebr. 11. 1. Therefore when Faith it selfe is hidden and doubtfull Sanctification cannot be evident The second proofe of the Major If no Sanctification be true and sincere but when it is wrought in faith then neither can it be evident But when it evidently appeareth to bee wrought in Faith Therefore when Faith is hidden and doubtfull Sanctification cannot be evident But no Sanctification is pure and sincere but when it is wrought in Faith nor cannot be evident but when it evidently appeareth to bee wrought in Faith Therefore when Faith is hidden and doubtfull Sanctification cannot be evident The sixth Argumont Such a Faith as a practicall Sillogisme can make is not a Faith wrought by the Lords Almighty power For though Sillogismus â—iâ—em facit yet such a faith is but an â—umane faith because the Conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone Divine things are wrought Ephes â— 19. 20. Col. 2. 20. But the Faith which is wrought by a word and a worke and the light of a renewed Conscience without the witnesse of the spirit and â—efore it is such a Faith as a practiâ—all Sillogisme can make Therefore such a Faith as is wrought â—y a word and a worke or by the â—ight of a renewed Conâ—cience without the witnesse of the Spirit and â—efore it is not a Faith wrought by the Lords Almighty â—ower The proofe of the Minor From the condition of all these â—hree the Word the Work and the â—ight of a renewed Conscience they are all but created blessings and gifts Thereâ—ore cannot produce of themselves a word of Almighty power Because the Word without the Almighty power of the Spirit is but a dead Letter and the Work hath no more power then the Word nor so much neither For Faith cometh rather by hearing of a Word then by seeing of a Worke Rom. 10. 17. And the light of a renewed Conscience is a created gift of spirituall knowledge in the conscience 1 Iohn 2. â— Hereby we know that wee know him that we keepe his Commandements 1. John 3. 14. Wee know wee have passed from death to life because we love the Brethren Vers 19. Hereby we know we are of the 〈◊〉 No better Answer need to be expected then what Calvin hath given in the exposition of these Scriptures who thus expoundeth them Though every beleever hath the testimony of his Faith from his Workes yet that commeth in a posteriori probatione a latter or secondary proofe instead of a signe Therefore the assurance of Faith saith hee doth wholly reside in the grace of Christ and we must alwaies saith he remember that it is not from our love to the Brethren that we have the knowledge of our estate which the Apostle speaketh of as if from thence were fetched the assurance of salvation For surely wee doe not know by any other meanes that we are the Children of God but because hee sealeth unto our heart by his Spirit our adoption of us out of free-grace and we by faith receive the assured pledge of him given in Christs love Therefore as an addition or inferiour helpe for a prop unto faith not for a foundation to leane on Certaine it is that those which â—ohn writ unto were three sorts of â—en Old men Young men and Babes â—et there was none of them but did know their good estate by the knowledge of the Father before they knew their good estat by their brotherly love For even of Babeâ— he saith they knew the Father 1 Iohâ— 2. 13. And therefore by the rule oâ— relation they knew their Son-shipâ— and adoption And if it should be asked how they knew it John telleth By the unction they had receiveâ— from Christ â— Ioh. 2. 27. that is bâ— the spirit it selfe which taught them tâ— know all things which no created gifts of Sanctification could doe Even in nature children doâ— not first come to know their parents either by their lovâ— to their brethren or by their obedience to their parents but from their parents love descending on them So we loved him because he first loved us 1 Iohn 4. 19 Herein is love not that we loved God buâ— that he loved us and sent his Son to beeâ— propitiation for eâ—r sins 1 Ioh. 4. 10. If Iohn could give sanctification foâ— an evidence of adoption to such a knew their good estate before by the witnesse of the Spirit this were but to light a Candle unto the Sunne Whether were it more absurd to light a Candle unto the Sunne or to light a Candle to see to a mans eyes Now faith is instead of eyes unto the soule By Faith Abraham saw the day of Christ and rejoyced â—hough it were a farre off Ioh.
and shew it unto you Joh. 16. 14. Nor will he so much dishonour the righteousnesse and grace of the Father of glory as first to pronounce and declare us justified in the sight of our owne righteousnesse In Mat. 7. from verse 16. to 20. The tree is knowne by his fruit True to others but not unto himselfe If a tree could know it selfe it would first come to know it selfe by seeing upon what root it grew before it came to see what fruit it did beare Joh. 15. 1 2 3 4 5. But this Doctrine is new it is not ancient nor gray-headed The Doctrines of the Covenant of free-grace are ever new because they are the Doctrines of the New-Covenant which can never waxe old should it once waxe old it would soone vanish away Heb. 8. from vers 8. to 13. though it be as ancient as Abraham yea as Adam for hee had his first comfort and assurance in an absolute promise of free-grace Gen. 3. 15. yet it hath ever seemed new in every age Augustines Doctrine of Conversion that is of grace and not of free-will Luthers Doctrine of Justification that is of faith not of works Calvins Doctrine of Predestination that is of grace not of faith and works fore-seen were all of them thought new Doctrines in their times and yet all of them the ancient truths of the everlasting Covenant of grace And surely for this Doctrine in hand Calvin is as clear as my hearts desire to God is wee all might be his words have been partly rehearfed before in the answer of some Objections and partly in my large Answer to your Reply Bellarmine taketh it to be the generall Doctrine of the Lutherans That Assurance of faith goeth before works and doth not follow after Institnt lib. 3. cap. 9. And Pareus in answer unto him saith That though there be an assurance that followeth good works yet the former assurance from the witnesse of the Spirit goeth before And seeing they that are the chief Reformers of the Protestant Assemblies doe generally make sanctification a fruit of faith and doe define faith to be A speciall assurance of mercy in Christ it must needs be out of controversie their judgement That a man receiveth his first assurance not from his sanctification which they make to be an effect flowing from it but from an higher principle even from the grace of the Father and the righteousnesse of the Sonne the Lord Jesus Christ and witnessed by the holy Spirit Bilney in the Book of Martyrs in his Epistle to B. Tuâ—stall relating the manner of his conversion proâ—ested That when hee had wearied himself in many superstitious works of fasting and Popish pennance hee received at last his first assurance from that place in Timothy 1 Tim. 1. 15. hee calleth it a most sweet word unto him This is a true saying and worthy of all men to be received Jesus Christ came into the world to save sinners of whom I am the chiefe A word from an absolute promise set home unto him by the â—oly Spirit without respect of any sanctification formerly wrought or seene in him Alas how farre are they mistaken that thinke the contrary Doctrine hath beene sealed with the bloud of Martyrs Zancheus his judgement though he was a godly and an eminent learned man yet I would not have named him but that Mr. Perkins highly approved his discourse and translated it as a choyce piece into his owne Volume which maketh it obvious to every godly Reader that studieth Perkins learned Workes Page 429. the first testimony saith Zanchey and Porâ—ius for him by which God assureth us of our election is that inward testimony of the Spirit of which the Apostle Paul speaketh Rom. 8. 16. The Spirit witnesseth to our spirits that wee are the sonnes of God And afterward comming to give some direction how a man may know whether this testimony be true and proceedeth from the holy Spirit or no. Hee answereth Page 433. three waies First A man may know it first by the perswasion it selfe Secondly By the manner of its perswasion Thirdly By the effects For the first the holy Spirit doth not simply say it but doth perswade with us that we are the sonnes of God And no flesh can doe it againe By reasons drawne not from our worke or from any worthinesse in us but from the alone goodnesse of God the Father and the grace of Christ freely bestowed and in this manner the Devill will never perswade any man The perswasion of the holy Spirit is full of power for they which are perswaded that they are the sons of God cannot but must needs call him Father and in regard of love to him do hate sinne and on the contrary they have a sound hearty desire to do his Word and Will revealed For the second Answer to the imputation of Novelty Either saith John Cotton I am exceedingly deceived or it justly falleth upon the contrary Doctrine and they are much mistaken that think otherwise I never read it to my best remembrance in any Author olde oâ— new that ever a man received his first evidence of the faith of his Justification from his Sanctification unlesse it be one whom I met with within these two dayes Printed within these two yeares that maintaineth our first comfort of Justification from Sanctification But â—enerally all our English Orthodox Teachers doe oppose it Amongst the English Teachers one for ought I know did more â—dvance the Doctrine of Marks and â—ignes then Master Nicholas Byfield â—â—d yet he himselfe professeth that â—umane reason cannot beleeve such â—reat things from God from any â—â—ing that is in us But onely beâ—use we having the Word of God â—suring such happinesse unto such â— lay hold upon the promises conâ—ined in it So that it is that which â—eedeth Faith or as he calleth it â—e perswasion of our good estatesâ—et notwithstanding saith he the â—â—surance of Faith is much increased â—â—d confirmed by Signes the forâ—er part of which speech touchâ—â—g the first begettings of the assuâ—â—nce of Faith consenteth with me the latter concerning the increasing and confirming of the assuranceâ— argueth plainely his consent thuâ— farre also that he meant not that thâ— assurance of the Faith of Justification should spring from Sanctification But when he would have thâ— assurance of Faith to bee increaseâ— and confirmed by the light 〈◊〉 Signes I would not refuse it 〈◊〉 by the assurance of Faith hâ—â— meanes onely assurance of Knowledge or if he meaneth onely aâ—surance of Faith properly so caâ—led I would then put in this caâ—tion That then the Spirit of Goâ— himfelfe had need by his owne tâ—stimony to reveale our justificatâ—on unto us and Gods free grace 〈◊〉 accepting us in Christ or else it 〈◊〉 not Word nor Worke nor tâ—â— light of a renewed conscience thâ—â— can increase or confirme the assâ—rance of Faith of our Justificatioâ— But only the manifestation of Goâ— Free-grace in a Divine testimony â—atified by his owne
specialâ— mercies and particular experienceâ— that the Lord hath done for a beleever when his soule was broughâ— into great adversity and when the Lord delivered him the Spirit oâ— God in the dayes of his mirth bringeth into his mind and causeth him with heart and lips to blesse thâ— Lord in the Congregation for his mercies received Thus Hannah that was barren â—he Lord made to keep house and â—o be the joyfull mother of a sonne â—ingeth her song of praise 1 Sam. 2. â— My heart rejoyceth in the Lord my â—orne is exalted in the Lord my mouth is enlarged over mine enemies because â— rejoyce in thy salvation Mary the mother of Jesus singeth her Magnificat My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour Luk. 1. 46 47. So when the Lord had made good unto old Zacharias what hee had foretold him concerning his sonne John Luk. 1. 13 14 15 16 17 18 19 20. being filled with the Spirit breaketh forth into his Eucharistia of praise Luk. 1. 68. Blessed be the Lord God of Israel for hee hath visited and redeemed his people Yea and old aged Simeon singeth his Nunc dimittis Lord let thy servant depart in peace for mine eyes have seene thy salvation Nay King David upon his harâ— warbles out the speciall mercies and favours and deliverances Goâ— had done for his soule Psal 103 Blesse the Lord O my soule and 〈◊〉 within mee blesse his holy Name Blesâ— the Lord O my soule and forget 〈◊〉 all his benefits Who forgiveth all thiâ—â—â— iniquities who healeth all thy diseases Who redeemeth thy life from destruction who crowneth thee with lovinâ— kindnesses and tender mercies â— Nay the Psalmist exhorteth thâ— Traveller the sicke man and thâ— Mariner to praise God for theiâ— speciall mercies received Psal 107. Hence holy Paul saith I will praâ— with the spirit and I will pray witâ— understanding also I will sing witâ— the spirit and I will sing with underâ—standing also Else when thou shalâ— blesse with the spirit how shall he whicâ— occupieth the roome of the unlearned say Amen at thy giving of thanks â— Cor. 14. 15 16. So that to sing blesse and give thanks in the language of holy Scripture is all one Hence as spirituall Prayer is a Sacrifice Psal 141. 2. offered up unto God our Father in the name of Christ to comfort solace and cure a sad and grieved spirit so spirituall praise is a Sacrifice tendered to the Father of our Lord Jesus Christ through Christ Heb. 13. 16. by a merry and rejoycing Spirit for the speciall mercies and blessings spirituall and temporall that the Lord hath bountifully bestowed on him According to that of the Apostle Iames Is any afflicted amongst yoâ— let him pray Is any merry amongst you let him sing James 5. 13. 3. Thirdly Sacrifice is a broâ—en and a contrite heart for his sins and his dayly failings he hath committed against a crucified Jesus when God powreth upon his people the Spirit of grace and supplication Zech. 12. 10. The more the Spirit of Christ openeth the eyes of their spirituall understanding to looke up by faith upon a Jesus who for their sinnes was peirced the more will their hearts bee pierced with godly sorrow for their sinnes which bringeth repentance to salvation never to be repented of 2 Cor. 7. 10 11. and to loath themselves in their owne eyes for all their spirituall and corporall abominations Ezek. 36. Hence beleeving David the King that sorrowed after a godly manner for all his iniquities said The sacrifices of God are a troubled spirit A broken and contrite heart for sinne oâ— God thou wilt not despise Psalm 51. 17. 4. Sacrifice is a free ready and cheerefull contribution to the poorâ— and needy members of Christ Hebr. 13. 16. To doe good and distribute forget not for with such a sacrifice God is well pleased Phil. 4. 18. 5. Sacrifice is an holy life which the Spirit of Christ formeth in us Rom. 12. 1. I beseech you brethren upon the mercifulnesse of God that yee present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 1 Cor. 6. 20. Yee are bought with a price glorifie God therefore in body and spirits which are Gods Thirdly The Altar that sanctifieth the person and the Sacrifice and maketh them both acceptable unto God Is Jesus the Christ 1 Pet. 2. 5. Yee also as lively stones that have received life from Jesus the living stone are built up a spirituall house and holy Priest-hood to offer up spirituall sacrifices acceptable to God through Jesus Christ To this Spirituall House or Church of the New Testament gathered according to the royall Commission of King Jesus Matth. 28. 18 19 20. as the Churches in Judea in Rome Corinth Galatia Ephesus c. were constituted The Promises were made First that God would bee a Father to all those that did obey his voice and come out from among the Jewes Heathens and Gentiles and separate from their false waies and superstitious worship and touch not the uncleane thing and he will receive you And yee shall be his Sonnes and Daughters saith the Lord the Almighty 2 Corinth 6. 17 18. Secondly for all the defects that these commit against his Spirituall worship they have this promise The bloud of Iesus Christ his Sonne clenseth them from all their sinnes 1 Iohn 1. 7. 1 Iohn 2. 1 2. Thirdly So many as have been bâ—ptized into the name of the Lord Jesus that is into the profession of Faith that the Apostles taught to wit that men should beleeve in a Crucified dead and risen Jesus whom God hath exalted to be Lord and Christ had the promise of receiving the gifts of the holy Spirit How prove you that to this Faith and Baptisme the gift of the holy Spirit was granted Repent and be baptized every one of you in the name of Jesus for the remission of sinnes and yee shall receive the gâ—fts of the holy Spirit For the promise of giving the holy Spirit is to you and to your children as Joel the Prophet foretold I will powre out my spirit upon all flesh and your Sonnes and Daughters shall prophesie and your old men shall dreame Dreames and your young men shall see Vâ—sions and also upon the servants and upon the handmaides in those daies I will powre out my spirit Joel 2. â—8 â—9 And all that are a farre off even so many as the Lord our God shall call verse 29. and to the twelve in Asia â—he promise was made good Acts 19. 5 6 7. And when this Spirit is come he will guid thee into all truth for he shall not speake of himselfe but whatsoever he shall heare that shall â—ee speake and he will shew them things to come John 16. 13. Yea to be to the whole Church as a River that shall make glad the City of God Psal 46. 4. compared with John 7. 37. If any man thirst let him come
had accompanied with him from the time of Iohns Baptisme untill the time of Christs ascension into glory that had been baptized were they also Re-baptized after the death and resurrection of Christ The Answer is Nay Because they had the promise of the holy Spirit to be given them without any more baptizing with water Acts 1. 5. Iohn truly baptized with water but yee shall be baptized with the holy Spirit not many dayes hence And the Lord made good his word of promise they were filled with the holy Spirit when the dayes of Pentecost were fully come Acts 2. 2 3 4 5. Thus I have answered the Objections Because If two Disciples of Christ agree together in earth touching any thing that they shall ask they have promise it shall bee done for them of his Father in heaven Mat. 18. 19. But there is no promise to any people in faith and order but a people agreed Reas 1. Because two cannot walk together unlesse they be agreed Amos 3. 3. neither can the heart of two beleevers truly consent to pray together unlesse they bee agreed touching the things they will ask of the Father of glory Reas 2. Difference of opinion causeth difference of affection and is an occasion of many deare and precious soules to withdraw communion as is to be seen in Barnabas and Paul dissenting about the choyce of a companion the contention grew so hot that they separated the one from the other Acts 15. 37 38 39 40. Two or three Disciples of Christ gathered together in his name that is by his power authority and royall Commission where-soever whether in the mountaine or in the desert or in ship or in the dungeon there will Christ be in the midst of them to heare and grant their petitions or deliver them out of trouble as he did Peter out of the prison at the intercession of the Church Act. 12. To all such as walk in this Gospel faith and order the Lord Jesus hath promised a greater manifestation of his presence and Spirit Joh. 14. 26. And John in the Island of Pathmos â—ound it Revel 1. 9 10. Yea and to all them that love him and keep his commandements the Father and the Sonne hath promised to owne their poor hearts to be his Temple and Palace where hee will abide and dwell Joh. 14. 23. Lastly All such as are congregated in Gospel faith and order have a promise from King Jesus of Royall Protection in their greatest dangers Heb. 13. 5 6. So that with the Prophet Habacuck they can glory in Christ in their greatest extremities Hab. 3. 17 18. Though the vine doe not yeeld her fruit and the fatnesse of the olive faile and the herd perish from the stall yet will I joy in the Lord and rejoyce in the God of my salvation But is there any hope to see the Nation of England reformed according to the Primitive pattern founded upon the word of the eternall Truth Ephes 2. 20. Yea. First Because there was never a more exact Covenant taken in no Realme or Nation since the dayes of zealous Josiah 2 Chron. 34. 31. and Nehemiah Nehem. 10. 29. than is in these our dayes to see a through Reformation in England and Ireland according to the word of God and to extirpate Popery Prelacy Superstition Schisme Heâ—esie in Doctrine Worship and Discipline that the Lord should be one and his Name one in the â—hree Kingdomes So that we are â—ot to leave so much as an hoofe behind us of any Superstition or Romish relique or any humane Tradition in Gods worship to be â—etained though it have remained â—nder the venerable garbe of Anâ—iquity Universality and Unity â—he three great pillars of the Roman Hierarchy Secondly Because there are in â—he Synod some learned pious tenâ—er conscientious men that in the â—ayes of the cruell and ambitious Prelates like the Priest and Levites 〈◊〉 the dayes of idolatrous Jeroboâ—m that served the Devils and the Calves hee made 2 Chron. 11. 13 14 â—5 left all their maintenance and went and lived in a strange land to enjoy the liberties of a good conscience and worship the Lord Jesus according to the light they had received that are at this day truly sensible what a burden thâ— Penall Statutes have beene in ouâ— Land in former times to tendeâ— consciences that desire without any sinister ends to see a Reformation according to Gods word therefore will never consent tâ— have such a Penall Law enacted as the Prelates of England oncâ— obtained by fraud and policy in the dayes of Richard the Second to kill the English Subjects that would declare the whole truth oâ— God so farre as it was revealed to them and keep a good consciencâ— toward God and man which occasioned the death of some of thâ— Nobility Gentry and Ministery in the Nation with many other of inferiour rank Thirdly There are in the higâ—â— and honourable Court of Parliament some such conscientious tender-hearted men that in the Preâ—ates dayes left if not sold their â—ossessions to goe into a desolate â—ildernesse to worship the Lord â—esus in spirit and truth according â—o the light God revealed unto â—hem and many other were folâ—owing after that are truly sensiâ—le that it hath ever been a plot of the Bishops and Priests to labour â—o enthrall the English Nobility and Commons in Parliament to â—â—ake Lawes to kill and imprison â—he conscientious in the Land that â—oe desire to worship the Father of our Lord Jesus Christ in spirit and â—ruth according to his revealed will in his owne word under the speâ—ious pretences of unity and uniformity in the worship of God as â—he Statutes of K. Henry 8. K. Edward 6. Q. Mary and Q. Elizabeth â—eclare Fourthly It is obvious to every well-affected Subject in the English Nation that when our Brethren that noble ancient warlike Nation the Scots contended for a Reformation according to the light they haâ— received and casting off Rome proud Papall and Prelaticall Government with all their deviseâ— formes of Worship they must havâ— dyed the English Prelates had sâ— farre incensed his Majesty against them and raised large summes oâ— money toward the levying of aâ— Army to kill and destroy them had not the Lord by his specialâ— providence prevented it Fifthly When the Lord opened the eyes of our deare and thricâ— noble Patriots of our Countrey assembled in Parliament to make a solemne Protestation to opposâ— all Popery and Popish innovations and to extirpate Episcopacy root and branch as a Plant thâ— heavenly Father never planted Then evill counsell prevailed with the King to withdraw from his Parliament and under the pretence of a Guard to protect his Person to make warre against his Parliament that they should dye But our faithfull Nobles and true hearted Commons in England reply Shall our Ionathans dye who have in part freed our consciences from Roman Traditions and ancient corrupt Festivals and covenanted with us for a