Christ I Iohn 2. 22. and will be partakers of their sinnes wee shall bee partakers of their plagues Revel 18. 4. And for our unbeliefe in persisting to persecute them that contend for the faith of Jesus the Christ Math. 16 16 17 18. The wrath of God abideth on them 1 Thess 2. 14 15 16. Fiftly There is no promise to any people that deny the Faith and Baptisme of Jesus the Christ that they waiting shall receive the gifts of the Spirit But rather that they shall be given up of God to strong delusions to beleeve a lye 2 Thess 2. 10. Because they received not the love of the truth that they might bee saved Verse 11. For this cause God shall give them up to strong delusions to beleeve a lye Verse 12. That all might bee damned that beleeve not the truth but have pleasure to continue in unrighteous practises 2 Thess 2 10 11 12. But there is a promise to all poore enquiring soules that in the time of their ignorance and unbeliefe have denyed Jesus the Christ their eternall King and Prophet aswell as Priest and now by the Spirit of God being convicted that they are lyars and Antichristian that deny the Father and the Son 1 Iohn 2. 22. And being pricked at the heart now trembling cry out Men and brethren what shall we doe The Spirit of Christ in the inspired Scripture saith Repent and be baptized every one of you in the name of Iesus for the remission of sins and yee shall receive the gifts of the holy Spirit Acts 2. 38. We have an instance of twelve Disciples found at Ephesus baptized in the name of the Lord Jesus and and Paul laid his hands on them and they spake with new tongues and Prophesied as Ioel the Prophet foretold Ioel 2. 28. I will powre out of my Spirit upon all flesh c. But were those Disciples Paul found at Ephesus that had beene baptized by Iohn the Paptist rebaptized by Paul In answering this objection I conceive First there was a vast difference betweene Faith and Baptisme Iohn preached before the suffering death and resurrection of Christ And the Faith and Baptisine Christ commanded his Disciples to preach after his Resurrection Luke 24. 46 47. Secondly Iohn the Baptist preached the Baptisme of repentance saying that they should beleeve on him that was to come after him Acts 19. 3 4. Whom Christ himselfe declareth to his Apostles being come in the flesh that he must goe up to Ierusalem fall into the hands of sinners bee killed and the third day rise againe but thâ— Disciples understood it not though it were declared to them and they were afraid to aske him Mark 9. 31 32. Much more John understood not that Christ should dye and rise againe from the dead First because it was not revealed to him though John sent two of his Disciples to demand of him Whether it were he that should come or shall we looke for another Christ answereth Goe tell John the blind see he deafe heare the dead are raised and the poore the Gospell is preached and lessed is he that is not offended in me Math. 11 2 3 4 5 6. Secondly Christ saith of John This was that Elias that was to come â—hat should prepare the way before him Mal. 3. 1. Thirdly Hee was the greatest Prophet borne amongst women for he saw him come in the flesh and said to two Disciples Behold that Lamb â—f God which taketh away the sinnes of he world John 1. 29. Yet hee that is he least member in the kingdom of heaven is greater then John because after the death and resurrection of Christ they could preach and declare that great mystâ—ry of godtinesse 1 Tim. 3. 16. that Iohn the Baptistnever knew But the Apostles after the resurrection of Christ he having opened their understanding that they might understand the Scriptures said unto them That it behoveth Christ to suffer and rise againe the third day that repentance and remission of sinnes should bee preached in his name amongst all Nations beginning at Ierusalem and yee are witnesses of these things Luke 24. 46 47 48. Again Iohn the Baptists baptisme was the Baptisme of water onely but had no promise of the holy Spirit annexed as himselfe confesseth Math. 3. 11. I indeed baptize you with water to repentance But he that commeth after mee is mightier then I he shall Baptize you with the holy Spirit and with fire Secondly The holy Spirit waâ— not to bee given in his full measure untill Christ was glorified Iohn 7. 39 compared with Acts 2. 33. But to the Faith and Baptisme the Apostles preached after the death and resurrection and ascention of Christ into glory there was a promise of giving the gifts of the holy Spirit Acts 2. 38. Repent and bâ— Baptized every one of you in the namâ— of Iesus for the remission of sinnes and yee shall receive the gift of the Holy Spirit as the Prophet Ioel foretold Ioel 2. 28. and the twelve at Ephesus received Acts 19. 6. I affirme that the twelve at Eâ—hesus that had beene Baptized by Iohn or his Disciples Ministry were re-baptized by Paul or them that were with him in the time of his Ministery for these ensuing Reasons First In respect of the different dispensations The Faith and Baptisme that these twelve had received from Iohn or his Disciples Ministerie though it was a saving Faith all the dayes of Iohn and his Disciples Ministry yet it was not a saving Faith after the death and resurrection and ascention of Christ into glory in the time of Pauls Ministery For Iohn and his Disciples preached the Baptisme of Repentance saying that they should beleeve on him that was to come after him that was in Jesus Christ that was to bee crucified But Paul and Timetheus preached that Jesus indeed is come and crucified dead and risen through whom all that beleeve shall have remission of sinnes Acts 13. 38 39. 1 Cor. 15. 3 4. Secondly Because this Faith that they had received from Iohn or his Disciples in the time of Pauls Ministery would not save them Because they denyed the Resurrection of Christ from the dead Looking onely for him to come and to be crucified and were ignorant that he was crucified dead and risen And then according to the doctrine of the Holy Spirit by the mouth of Paul 1 Cor. 15. 14. If Christ be not risen our Faith is vaine and our Preaching is vaine Thirdly If the Faith and Bapâ—isme of Iohn that declared that there was a Jesus to come to bee Crucified and the Faith and Baptimse of Paul that declareth that Christ dyed for our sins according to the Scriptures and rose againe the third day according to the Scripture 1 Cor. 15. 3 4. Be all one for substance as some of the Learned amongst us affirme then are wee found false witnesses of God because wee have testified of God that he hath raised up his Sonne Iesus
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
Faith hath put forth any act as we were all guilty of Adams sinne before we were active to reach forth any consent unto it Faith may be said to bee passive in our justification because it doth not lay hold on Christ to fetch Justification from him till Christ have first laid hold on us and imputed his righteousnesse to us and declared it unto us by his Spirit in a free promise of Grace And then Faith becommeth active actually to receive Christs righteousnesse and actually to beleeve on it either by way of dependance or assurance For the truth is seengi wee are not justified neither as it is a gift in us nor as it is an acting and working from us but in regard of his object the righteousnesse of Christ whch it receiveth Therefore which way soever Faith may receive Christ first or last by the same way we may be justified by it Now Faith of it selfe even the habit of Faith is an emptying grace and so is as an empty vessell fit to receive Christ and his righteousnes And both the act of Faith whether of dependance on Christ or of our assrance in Christ carrieth us out of our selves unto him and so maketh us fit to receive Christ and his righteousnesse Thus I have explained what I meane by a passive Faith Let me shew you that neither the Word nor the naming of it is an untruth from our best learned men of eminent worth for parts and abilities Calvine in his Institutions Lib. 3. cap. 3. Sect. 5. Quoad Justificationem Ursinus in his Catechisme Quest 60 Sect. 5. Potius Deum primum Chemierius de fide lib. 13. Chap. 6. Verissimum esse duo Doctor Amesius in Medullam Theologiae lib. 1. Cap. 26. Recepti Christi Paul Banes on the Ephesians 2. Vivificant He quicken us since he acknowledge a passive receiving of Christ he must acknowledge a passive Faith for there is no receiving of Christ but by Faith In a Booke of choice English Sermons that goeth under the name of Doctor Sybbs and our Brother Hooker and master Davenport there one stiled the Witnesse of Salvation on Rom. 8. 15. 16. where in Page 135. are these words In Justification Faith is a sufferer onely But in Sanctification it worketh and purgeth the whole man As for our Learned men that doe generally make Faith an instrumentall cause of their Justificaâ—ion I confesse it is true But I doe not understand them as Chenerius doth in the like case to meane no other kinde of causa then Cause sine qua non or Causa removens or prohibens For Faith keepeth the Soule empty of confidence in it selfe and maketh a way for the receiving of the righteousnesse of Christ Even as the poore Widdowes empty vessells made a way for the receiving the oye out of the Cruse whereas the fulnesse of the Vessell caused the stay The good Lord empty us more and more of our selves that wee may be filled with him Out of whose fulnesse wee receive grace for grace John 1. 16. Gloria sit soli Deo Twelve Reasons laid down against prescribed and stinted Formes of Prayers or Prayses BEcause it is against Gods glory in stinting unto him such a daily measure of Service consisting of Prayer or Praise and so hindering the spirituall petitions and phrases that otherwise would be if Gods good gifts were used It is against the dignity of Christ which hath qualified his Saints with a proportionable measure of the gifts of the Spirit for Prayer or Praise 1 Cor. 14. 15 16. in making their gifts needlesse and uselesse when they can serve themselves with Books and Formes without them It quencheth the gifts of the holy Spirit because it hath no spirituall imployment for Prayer nor Praise in his spirituall house 1 Pet. 2. 5. God is so jealous of his glory that hee cannot endure his worship should be corrupted with the least mixture of man Nadab and Abihu for offering with strange fire which God commanded them not were destroyed with fire from the Lord Levit. 10. 1 2. Vzzah for touching the Ark contrary to the order of the God of Israel was smitten dead and Israel had a breach made amongst them 1 Chron. 13. 9 10 11. compared with 1 Chron. 15. 12 13. Jeroboam devised worship at Dan and Bethel though hee pretended by it to worship the true God and advance the worship of Jehovah yet hee worshipped nothing but the Devils and Calves that hee made 2 Chron. 11. 15. And it became a sinne to Jeroboam and his house to destroy it root and branch and all the Kings that countenanced and upheld it 1 Kin. 13. 34. 2 Kin. 17. 21 22 23. But such as feared the Lord amongst them both Levites and Priests left their Cities and possession and of the people such as set their heart to seeke the Lord God of Israel came to Jerusalem So Jeroboams Kingdome weakned but Rehoboam that gave liberty of conscience to worship the true God strengthened 2 Chron. 11. 16 17. Now was God so jealous of his glory under the Law that hee that â—inned against that worship which God by Moses prescribed hee died without mercy how much severer punishment are they worthy of that sinne against the Sonnes authority seeing hee is Lord of the spiriâ—uall house whose house are wee Heb. â— 6. And the heavenly Father commandeth us to heare him Mat. 17. 5. and that in all things or our soules must perish Acts 3. 22 23 Now if we worship God in prayer or praise or any other way by any innovation or invention of man let us heare what our Prophet Jesus saith In vaine yee worship me teaching fâ—â— Doctrines the Commandements of meâ— Esay 29. 13 14. Mar. 7 6 7 8. Anâ— however it may seeme glorious 〈◊〉 our eyes yet God hath set thâ—â— stigma on it That it is a vaiâ—â— worship I cannot worship God in a stinteâ— forme of worship in prayer aâ—â— praise and the like lest I make 〈◊〉 selfe guilty of the bloud of Christ Christ by his death hath free me from the whole Ceremoniaâ— Law so that if I consent to reaâ— againe what Christ by his deaâ— hath abolished I crucifie Chrisâ— make my selfe gailty of his blouâ— and as much as in me lieth expâ—â— him out of the Nation Now the Ceremoniall Law hâ— his constitution in Israel either froâ— Moses or from God Not from 〈◊〉 for hee was a servant in his â—ouse and hee did nothing in the Tabernacle nor about it but what God shewed him Exod. 25. 4. Acts â— 44. But the Ceremoniall Law 〈◊〉 his originall law from God Now if the death of Christ were â—f that power to put an end to the â—hole Ceremoniall prescribed â—orship so that whosoever should â—are it again should crucifie Christ â—nd make us guilty of his bloud c. â—hen that death of Christ is of â—â—rce to put an end to mans Cerenoniall Worship But the first is true Ergo the â—â—ter The Consequence is
is for the Christ that Messiah which was to come but onely for the Carpenters sonne Matth. 13. 58. The reason was because none could understand that Mystery but they onely to whom the Father of heaven revealed it Matth. 11. 14. Hence when Jesus demanded of his Disciples Whom doe men say that I the Sonne of Man am Peter answereth thou art the Christ the Sonne of the living God Jesus answereth Blessed art thou Simon Bar-Jona for flesh and blood hatb not revealed this unto thee but my Father in heaven And thou art Peter and upon this Rock Jesus the Christ whom thou hast confessed I will build my Church and the gates of hell shall not prevail against it Mat. 16. 16 17 18. Many for fear durst not in those dayes confesse Jesus to be the Christ Instance the Parents of the blind man Because the Jewes had agreed that if any did confesse that hee was the Christ He should be put out of the Synagogue John 9. 22. But so many as recived him viz. to be the Christ to them he gave power to be called the sons of God even to them that beleeve in his name which were borne not of bloud nor of the will of the flesh nor of thâ— will of man But of God John 1. 12 13 And as for that other Text of the holy Scripture that doth universally oppose it the heavenly Father gave me thus to interpret it 1 John 2. 22. Who is a lyar viz â—orne of the evill one who is a lyar and the father of lyes and abode not in the truth John 8. 14. But hee that denieth that JESUS whom hee confesseth dyed for his sinnes and rose againe the third day according to the Scriptures Is not the Christ viz. the annointed King and Prophet of his Church in all his outward administrations and institutions in admitting of Members into his spirituall Kingdome according to his royall Commission Matth. 28. 18 19. Mark 15. 15 16. though he acknowledge him to be his eternall Priest that ever liveth to make intercession to God for him Heb. 7. 25. He is that Antichrist viz. an enemy and adversary to Jesus the Christ that denieth the Father and the Sonne He that denieth the Sonnes Authority to bee the eternall King and his Commission to bee in force Matth. 28. 18 19 20. Mark 15. 15 16. and to be the eternall Prophet and his word to be the eternall rule for Doctrine and Gouernement aswall as his eternall Priest to reconcile him to God Denieth the Father that sanctified the Sonne and sent him into the World John 10. 36. and raised him from the dead and exalted him to bee Lord and Christ Acts 2. 36. Hence it is my Honoured friend First that in all my writings I have studied to exalt Jesus the Christ it being the Primitive Faith once given to the Saints Math. 16. 16. Secondly to distinguish Jesus the Christ from all others named with the name of Jesus in Scripture Record as Joshua is called Jesus Hebr. 4. 8. c. others Thirdly because I find the Scriptures giving that Title to him in divers places John confesseth I am not the Christ John 1. 20. The Woman of Samaria said I know the Messiah commeth which is called the Christ John 4. 25. Apollos mightily convinced the Jewes shewing by the Scriptures that Jesus was the Christ Acts 18. 28. Now that I received from the Lord I could not but make knowne to you You being one of the tender hearted Loyall Covenanters a Member of that High and Honourable Court under whose shade Conscientious Covenantours that contend for the faith of Jesus the Christ once given to the Saints find rest Know worthy Sir that the departure from the faith of Jesus the Christ is a cause of so many Schismes and Heresies maintained in the earth Disdaine not therefore to read a little Treatise called the Difference betweene the Christian and Antichristian Church Deliniated according to the Scripture Record though the truth therein contained like the Two witnesses Revel 11. 3. have long mourned in Sackcloth Yet if God give you an heart to receive it It will be a Jewell surpassing all earthly Treasure For if Iesus the Christ bee your Prophet to teach you his heavenly Father will Matth. 17. 5. Acts 3. 22. 23. He will then be your King to protect you Matth 28. 20. Your Priest to intercede for you Joh. 27. 20. Your Judge to acquit you Joh. 12. 48. and if the love of Christ draw you to keepe all his Commandements though in the world you meet with afâ—liction for his sake yet in Christ you shall find peace for the Father Son and Spirit will dwell in your heart and take it for the Sanctum Sanctorum where they will abide to cheer and refresh you Joh. 14. 23. And if you confesse him in this world before men He will confesse you before his Father and proclaime it to your eternall peace and comfort Euge bone serve Well done thou good and faithfull servant enter into your Masters joy Matth. 25. 21. Orpington in Kent the tenth Moneth the first day 1645. Yours who contendeth for the faith of Jesus the Christ FRANCIS CORNWELL To all loyall Covenanters contending for the Faith of JESUS the CHRIST once given to the Saints Mat. 16. 16 17. CVrteous Reader be not too censorious concerning him that is the Publisher of this little Treatise stiled The difference between the Christian and Antichristian Church as if hee condemned the Ages and Generations that are past as in a lost condition because he saith they have built their house upon wood and hay and stubble and not upon the sure rock Jesus the Christ Farre be it from him to judge so â—ashly of the Ages and Generations past or present concerning their finall estate for â—ee is commanded to judge no man before â—he time knowing that they stand and fall to their owne Master And wee shall all stand before the judgement seat of Christ And then and there every one shall give an account for himselfe to God Rom. 14. 4 10 12. Knowing as it is recorded in the inspired Scriptures that If any man build upon this foundation Jesus the Christ gold silver precious stones wood hay stubble Every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and thâ— fire shall try every mans worke If any mans worke abide which hee hath builâ— thereon hee shall receive a reward If any mans work shall be burnt hee shall suffer losse but himselfe shall be saved yet so as by fire 1 Cor. 3. 12 13 14 15. Secondly Know that the discovery of this truth was as the vision that is his for an appointed time and is become unto us as the words of a book that is sealed which men deliver to one that is learned saying Read this I pray thee And hâ— saith I cannot for it is sealed And thâ— book is delivered to him that is not