A Conference in Boston with the Elders of New England, Conference
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 conv…rſation.
The firſt Queſtion.
Queſt. 1.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.
Reaſ. 1.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, y… 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.
Reaſ. 2.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.
Object.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 un…o another.
Anſw. 1.To works of creation there need…th no preparation; the almighty …ower of God calleth them to be his people, that were not his people, 1 Pet. 2. 10. And by calling them to be ſo, hee maketh them to bee ſo. Rom. 9. 25, 26. As hee ſaith inHoſea, I will call them, My people, which were not my people; and her, Beloved, which was not beloved. Verſe 26. And it ſhall come to paſſe that▪ in the place where it is ſaid unto them, Yee are not my people, there ſhall they be called, The children of the living God.
While Satan, the ſtrong man, keepeth the houſe, Chriſt the ſtronger cometh upon him, and bereaveth him of his armour, and divideth the ſpole, Luke. 11. 21, 22.
Wee are dead to our firſt huſband. the Law by the body of Chriſt, Rom. 7. 4. and therefore it is by the vertue of Chriſts death we have fellowſhip with Chriſt; and that giveth the deadly ſtroak unto our firſt husband.
The ſecond Queſtion.
Queſt. 2.WHether a man may evidence his juſtification by his ſanctification?
The ſtate of the Queſtion is thus unfolded.
Firſt, To take a mans ſanctification, for an evident cauſe or ground of his juſtification, is flat Popery.
Secondly, To take a mans ſanctification, for an evident cauſe or ground of that faith whereby hee is juſtified, is utterly unſafe; for faith is built▪ upon Jeſus, the Chriſt, the head corner ſtone, Epheſ. 2. 20. Mat. 16. 16. and not upon works: A good work floweth from faith not faith from them.
Thirdly, To take common ſanctification, that is, ſuch a reformation and a change of life as floweth from a ſpirit of bondage, reſtraining from ſin, and conſtraining unto duty, and ſometimes accompanied with enlargement and comforts in duty; yet without the ſenſe and feeling of the need of Chriſt, and before union with him, to take ſuch a ſanctification for an evident ſigne of juſtification, is to build upon a falſe and ſandy foundation.
Fourthly, That when a man hath firſt attained aſſurance of his faith, of his juſtification, by the witneſſe of the Spirit of Chriſt, in a free promiſe of grace, made to him in the bloud of Chriſt, Acts 13. 38, 39. hee may diſcern, and take his ſanctification as a ſecondary witneſſe, or an evident ſigne or effect of his juſtification.
The Queſtion being thus ſtated, I propound the Queſtion thus;
Whether a man may gather the firſt evidence or aſſurance of his faith, of his juſtification, by his ſanctification?
Wee hold in the Negative part.
The firſt Argument.
As Abraham came to the firſt aſſurance of his juſtification, ſo wee, and all that beleeve, as Abraham did; for hee is made a patterne to us in point of juſtification: Rom. 4. 23. Now it was not written for his ſake alone, that it was imputed to him; V. 24.But for us alſo, to whom it ſhall be imputed, if we beleeve on him that raiſed up Jeſus our Lord from the dead.V. 25. Who was delivered for our offences, and raiſed againe for our juſtification.
But Abraham came to his firſt aſſurance of his ſanctification, not from any promiſe made thereunto, but from a free promiſe of grace;Rom. 4. 18. Who againſt hope, beleeved in hope, that hee might become the father of many nations: according to that which was ſpoken, So ſhall they ſeed be.V. 19. And being not weak in faith, he conſidered not his own body now dead, when he was above an hundred yeares old; neither the deadneſſe of Sarahswombe. Verſ. 20. He ſtaggered not at the promiſe of God through unbeliefe, but was ſtrong in faith, giving glory to God. Verſ. 21. And being fully perſwaded that what hee had promiſed hee was able to performe: Verſ. 22. And therefore it was imputed unto him for righteouſneſſe.
The promiſe was abſolute, and free, So ſhall thy ſeed be as the ſtars of heaven: this hee beleeved with full aſſurance of faith, reſting onelyonly on the faithfulneſſe and grace, and power of him that promiſed, Rom. …. 21.
Therefore wee, and all the children of Abraham, come to our firſt aſſurance of our Juſtification, not from our Sanctification, or from any promiſe made thereunto; but …om the free promiſe of grace.
The ſecoud Arguwent.
No man can take his aſſurance of the faith of his Iuſtification: But as God will declare and pronounce him righteous in Chriſt Ieſus.
But God will not declare, and pronounce us righteous in Chriſt, upon the ſight and evidence of our ſanctification.
Therefore we cannot take the aſſurance of the faith of our Iuſtification, from the ſight and evidence of our ſanctification.
The Aſſumption is proved thus.
If God juſtifieth us (that is) declareth, and pronounceth us to bee righteous, he doth then declare his owne righteouſneſſe, that he might be juſt; Then he doth not declare us to be righteous in Chriſt, upon the ſight and evidence of our ſanctification, which is a righteouſneſſe of our owne.
But when God juſtifieth us, that is, firſt declareth us, and pronounceth us to be righteous, he doth declare his owne righteouſneſſe; that he might be juſt.
Therefore he doth not firſt pronounce and declare us righteous upon ſight, and evidence of our ſanctification, which is a righteouſneſſe of our owne.
The proofe of the Propoſition.
It will not ſtand with the righteouſneſſe of God to declare and pronounce a man juſt, upon the ſight of ſuch an imperfect righteouſneſſe, as our beſt ſanctification is: And therefore when God declareth, and pronounceth us righteous; He doth it not upon any ſight of any ſanctification, or righteouſneſſe of ours: But onelyonly upon the ſight of the perfect righteouſneſſe of Chriſt imputed unto us.
The proofe of the Aſſumption.
That when God juſtifieth us (that is, when he firſt declareth, and pronounceth us to be righteous) he doth declare his own righteouſneſſe, that he might be juſt, as Paul ſpeaketh, Rom. 3. 26. and the juſtifier of him, which beleeveth on Jeſus.
And it is the ſpeech of David, that when God declareth himſelfe to bee juſt; hee declareth onelyonly the ſinnefulneſſe of the Creature, Pſal. 51. 4.
The third Argument.
If the promiſe be made ſure of God unto faith out of grace; Then it is not firſt made ſure to faith out of works.
But the promiſe is made ſure of God to faith out of grace, Rom. 4. 5. to him that worketh not, but beleeveth on him, that juſtifieth the ungodly, his faith is accounted for righteouſneſſe.
Therefore the promiſe is not made ſure to faith out of works.
From the oppoſition of Grace, and Works, Rom. 11. 6 Aud if by grace then it is no more of workes; otherwiſe grace is no more grace.
…The oppoſition ſtandeth not onelyonly betweene grace and workes, but beweene grace and the merits of works; now no man aſcribeth the aſſurance of faith in the promiſe to the merits of works.
Anſw.The oppoſition ſtandeth not only betweene grace and the merits of works: but between grace and the debt due to workes; For ſo the Apoſtle Paul expreſſeth it, Rom. 4. 4. Now to him that worketh is the reward not reckoned of graco, but of debt.
If 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 …i…em facit; yet ſuch a faith is but an …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. …. 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 …efore it, is ſuch a Faith as a practi…all Sillogiſme can make.
Therefore ſuch a Faith as is wrought …y a word, and a worke, or by the …ight of a renewed Con…cience, without the witneſſe of the Spirit, and …efore it; is not a Faith wrought by the Lords Almighty …ower.
The proofe of the Minor.
From the condition of all theſe …hree; the Word, the Work, and the …ight of a renewed Conſcience; they are all but created bleſſings, and gifts. There…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.
Object. 1.1 Iohn 2. …. 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 ….
Anſw. 1.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.
Anſw. 2.Certaine it is, that thoſe which …ohn writ unto, were three ſorts of …en: Old men, Young men, and Babes: …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 Babe… (he ſaith) they knew the Father, 1 Ioh… 2. 13. And therefore by the rule o… relation, they knew their Son-ſhip… and adoption: And if it ſhould be asked, how they knew it; John telleth, By the unction they had receive… from Chriſt,… Ioh. 2. 27. that is, b… the ſpirit it ſelfe, which taught them t… know all things; which no created gifts of Sanctification could doe. Even in nature, children do… not firſt come to know their parents either by their lov… 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, bu… that he loved us, and ſent his Son to bee… propitiation for e…r ſins, 1 Ioh. 4. 10.
Object.If Iohn could give ſanctification fo… 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?
Anſw. 1.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, …hough it were a farre off, Ioh. 8. 56:
Anſw. 2.The ſame Apoſtle ſaith, that …here bee ſix Witneſſes that give …ight and evidence unto our ſpiri…uall life in Chriſt: of which three …e in heaven, and three on the earth; …nd the Spirit in both: yet he did …ot thinke it a vaine thing to give …he water of Baptiſme, (as out of …he death and reſurrection of Chriſt we receive the power to walk in new…eſſe of life, Rom. 6. 3. 4.) as a witneſſe …fter foure of the greater lights.
Anſw. 3.If you take Sanctification for a …reated gift, it is indeed but a Candle to the Sunne. But when John …aketh it, but to confirme faith, …he meaneth then, the Spirit of God beareth witneſſe in it: or elſe the teſtimony of ſanctification, though it be a divine gift or work, yet it would not give a divine teſtimony, nor increaſe divine faith; for the heavens and earth are divine and ſupernaturall works, yet they doe not give divine teſtimony of the Godhead, unleſſe the Spirit of God himſelf doe beare witneſſe in them.
Therefore John giving ſanctification for an evidence of a good eſtate, to ſuch as already knew it, by the witneſſe of the Spirit, is not a lighting of a candle to the Sunne; but as the ſetting up of another window, though a leſſer, to convay the ſame Sun light into the houſe another way.
Object. 2.In 2 Pet. chap. 1. from verſe 5. to 10. the Apoſtle exhorteth us, by adding one gift of ſanctification to another, to make our calling and election ſure.
Anſw.Let Calvin anſwer for me: This aſſurance (ſaith hee) whereof Peter ſpeaketh, by adding grace to grace, is not in my judgement to be referred unto conſcience, as if the faithfull did thereby before God know themſelves called, and choſen; but if any man will underſtand it, of making of it ſure before men, there will be no abſu…dity in this ſenſe: Nevertheleſſe it might be extended further, that every one may be confirmed in their calling; by their godly and holy life. But that is a proofe, not from …he cauſe; but from a ſigne, and effect.
Object. 3.There be many conditionall promiſes in the Goſpel, which are made to the gifts and duties of ſanctification; which are all in vaine, if poore drooping ſoules, finding ſuch gifts, and duties of ſanctification in themſelves, may not take comfort from them, according to the promiſe.
Anſw. 1.The conditionall promiſes are made to poore drooping ſoules, no… in reſpect of ſuch conditions, or as they are qualified with ſuch gifts and duties of ſanctification; but in reſpect of their union with Chriſt, to whom the promiſes belong, Gal. 3. 26, 28, 29. The fruits of ſuch an union with Chriſt, ſuch duties and gifts of ſanctification be, when they be ſincere: otherwiſe, if the promiſes were made to ſuch ſoules, in reſpect of ſuch conditions, then the reward promiſed would belong unto them, not of grace, but of debt, Rom. 4. 4. A promiſe made to any condition, after it be made, it becometh due debt to him, in whomſoever ſuch condition is to be found: But therefore that ſuch promiſes might be of grace, they are made to us, not as wee are indued with ſuch and ſuch conditions; but as wee who have ſuch and ſuch conditions are united unto Chriſt. Whence it is, that ſuch bleſſings offered in ſuch promiſes, as they are tendered to us in Chriſt, ſo are they fulfilled to us in Chriſt. Whereupon, we look for the bleſſing, not in our gifts and duties; but in going ſtill unto Chriſt, for a clearer and fuller manifeſtation of him to us, and of comfort in him. As for example, A thirſty ſoule, to whom promiſe is made that hee ſhall be ſatisfied; hee looketh not preſently to be ſatisfied from his thirſting, nor from any right his thirſting might give him in the promiſe; but hee looketh to be ſatisfied by going unto Chriſt, in drinking more abundantly of him by his Spirit, as Chriſt himſelf directeth ſuch drooping ſoules to doe: and ſo we are to make uſe of ſuch kind of promiſes; Joh. 7. 37, 38, 39.
Anſw. 2.No man can ſee his gifts and duties of ſanctification in himſelfe, but hee muſt firſt have ſeen Chriſt by faith, the Spirit of Chriſt enlightening his underſtanding in the knowledge of him. As in caſe of mourning, to which many promiſes are made, No man can (with Evangelicall repentance) mourne over Chriſt, and for himſelfe, untill the Spirit work faith; and by faith beholding Chriſt, hee hath ſeen him crucified, and by him, Zech. 12. 10. So then theſe conditions, and the promiſes made to them, doe not give us our firſt ſight of Chriſt, nor the firſt glymyſe of light and comfort from him; but rather our ſight of Chriſt, and ſome glympſes of light and comfort from him, doth beget ſuch conditions in us.
Anſw. 3.Such conditionall promiſes are not in vain, though poore drooping ſoules have found no comfort by them, and though they cannot ſuck preſent comfort from them, and from their good conditions accordingly to them.
Reaſ. 1.Becauſe theſe promiſes being diſcerned in a Covenant of free-grace made in Chriſt, by them doe work (if they were not wrought before) or at leaſt confirme ſuch conditions in the ſoule. As when God promiſed them to ſend a Redeemer out of Sion, unto them which turne from tranſgreſsion in Jacob, Iſai. 59. 20. the Apoſtle expoundeth it, That Christ ſhall come out of Sion, and ſhall turne away tranſgreſsion from Jacob: which is as much as if hee ſhould ſay, He ſhall work that condition which the promiſe was made unto. And this the Apoſtle maketh to be the meaning, and the bleſſing of the promiſe, according to the Covenant of grace, Rom. 11. 26, 27.
Reaſ. 2.The promiſes are not in vain to ſuch ſoules, in whom ſuch good conditions are wrought; becauſe they direct them where they may find comfort, and ſatisfying to their hearts deſire: to wit, not by clearing their good conditions in themſelves; but by coming unto Chriſt, and drinking a more full draught of his Spirit; as Chriſt directeth thirſty ſoules to doe, Joh. 7. 37. If any man thirſt, let him come to me, and drink. V. 38. Hee that beleeveth on me, (as the Scripture ſaith) out of his belly ſhall flow rivers of living water. V. 39. But this hee ſpake of the Spirit, that they which beleeve on him, ſhall receive.
Object.But why may not the holy Spirit breathe his firſt comforts into our ſoules, even on ſuch conditions? Is not this to limit the Spirit, who is free, and bloweth where hee listeth? Joh. 3. 8.
Anſw.He doth not breathe his firſt comforts in ſuch conditions, becauſe he liſteth not: it is not his good pleaſure to give us our firſt comfort (which is the comfort of our Juſtification) from our owne righteouſneſſe, before hee give us comfort in the righteouſneſſe of Chriſt. The holy Spirit in all his diſpenſations to us ward, delighteth to receive all from Chriſt, rather then from us; that ſo hee might glorifie Chriſt in us. The Comforter whom I ſhall ſend to you, hee ſhall glorifie me; for hee ſhall receive of mine, 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.
Object. 4.In Mat. 7. from verſe 16. to 20. The tree is knowne by his fruit.
Anſw.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.
Object. 5.But this Doctrine is new, it is not ancient, nor gray-headed.
Anſw.The Doctrines of the Covenant of free-grace are ever new; becauſe they are the Doctrines of the NewCovenant, 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. Tu…ſtall, relating the manner of his converſion, pro…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 …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 Por…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.
Anſw. 2.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 o… 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 …enerally all our Engliſh Orthodox Teachers doe oppoſe it.
Amongſt the Engliſh Teachers one, for ought I know, did more …dvance the Doctrine of Marks and …ignes, then Maſter Nicholas Byfield, …d yet he himſelfe profeſſeth, that …umane reaſon cannot beleeve ſuch …reat things from God, from any …ing that is in us: But onelyonly be…uſe we having the Word of God …ſuring ſuch happineſſe unto ſuch … lay hold upon the promiſes con…ined in it. So that it is that which …eedeth Faith, or as he calleth it, …e perſwaſion of our good eſtates…et notwithſtanding, ſaith he, the …ſurance of Faith is much increaſed, …d confirmed by Signes; the for…er part of which ſpeech, touch…g the firſt begettings of the aſſu…nce of Faith, conſenteth with me; the latter, concerning the increaſing and confirming of the aſſurance… argueth plainely his conſent, thu… farre alſo, that he meant not that th… aſſurance of the Faith of Juſtification ſhould ſpring from Sanctification: But when he would have th… aſſurance of Faith to bee increaſe… and confirmed by the light … Signes, I would not refuſe it; … by the aſſurance of Faith, h… meanes onelyonly aſſurance of Knowledge; or if he meaneth onelyonly a… ſurance of Faith, properly ſo ca… led, I would then put in this ca… tion.
That then the Spirit of Go… himfelfe had need, by his owne t… ſtimony, to reveale our juſtificat… on unto us, and Gods free grace … accepting us in Chriſt: or elſe it … not Word, nor Worke, nor t… light of a renewed conſcience, th… can increaſe, or confirme, the aſſ… rance of Faith of our Juſtificatio… ▪ But only the manifeſtation of Go… Free-grace, in a Divine teſtimony, …atified by his owne good Spirit.
The third Queſtion is concerning the activeneſſe of Faith: The Controverſie is
Queſt. 3.WHether Faith concurre as an active inſtrumentall cauſe to …ur Juſtification?
In the explicating of it, I muſt …rſt ſpeake what it is that juſtifieth …ee.
Firſt, we doe beleeve, that in our …ffectuall calling, God draweth us to …nion with Christ, Ioh. 6. 44. Sheding abroad his Spirit in our hearts, Rom. 5. 5. And working Faith in us … receive Chriſt, Ioh. 1. 12. 13. And … live by Faith upon him, Gal. 2. 20.
Secondly, we are no ſooner alive inChriſt, but we are accounted of God …s his adopted children in Chriſt, Gal. …. 26. Epheſ. 1. 5. and ſo are made heires of righteouſneſſe, Galat. 3. 29. God imputing the righteouſneſſe of his Sonne Jeſus to us for our juſtification, Rom. 4. 23. 24. 25.
As we were no ſooner alive in the firſt Adam, but we became his children, and heires of his tranſgreſſion; God imputing the guilt of it to our condemnation.
Now in this we all conſent; that in receiving the gift of Faith we are meerely paſſive.
But yet a double Queſtion heere ariſeth.
Queſt. 1.Whether in receiving of Chriſ… (or the Spirit, who commeth into our hearts in his name) we be meerly paſſive?
Queſt. 2.Whether our Faith bee active to lay hold upon the righteouſneſſe o… Chriſt,before the Lord doe firſ… impute the righteouſneſſe of Chriſt unto us.
Our Reaſons are.
Reaſ. 1.If it be the ſpirit of Grace ſhe… abroad in our hearts, that doth be… get Faith in us: then if wee were Paſſive in receiving Faith, wee are much more paſſive in receiving Chriſt, or the Spirit of Chriſt, that begetteth Faith: for if we have no life to be Active untill Faith come; we have much leſſe life to be Active before the Cauſe, and root of Faith come.
But it is the ſpirit of Grace, ſhed abroad in our hearts, that begetteth Faith in us, Zech. 12. 10.
Therefore if we be Paſſive in receiving Faith; we are much more Paſſive, in receiving the ſpirit that begetteth Faith.
Reaſ. 2.If we bee active in laying hold on Chriſt, before he hath given us his Spirit: then we apprehend him, before he apprehend us: then wee ſhould doe a good act, and ſo bring forth good fruites, before wee become good trees; yea, and bee good trees before we be in Chriſt.
But theſe are all contrary to the Goſpell, Philip. 3. 12. 13. Matth. 7. 18. Iohn 15. 4. 5.
Therefore wee bee not active in laying hold on Chriſt, before hee he hath given us his Spirit.
Whether our Faith bee active to lay hold upon Chriſt for his righteouſneſſe,Queſt. 2. before the Lord do firſt impute the righteouſneſſe of Chriſt to us; we conceive no.
For theſe Reaſons.
If the ſinne of Adam were imputed unto us for our condemnation,Reaſon 1. aſſoone as we were alive by naturall life before we had done any act of life, good or evill: then the righteouſneſſe of Jeſus Chriſt is imputed unto us to our Juſtification, as ſoon as we be alive unto God by Faith, before wee have done any act of Faith.
But the former is plaine, Rom. 5. 18. 19.
Therefore the latter alſo.
Reaſ. 2.If our Faith be firſt active, to lay hold upon Chriſt for his righteouſneſſe, before God imputeth it unto us; Then wee take Chriſts righteouſneſſe to our ſelves, before it bee given unto us.
But that wee cannot doe, for in the order of nature, giving is the cauſe of taking; unleſſe wee take a thing by ſtealth.
Reaſ. 3.If our Faith be firſt active in laying hold on Chriſt for his righteneſſe, before God impute it unto us; then we doe juſtifie God, before he doth juſtifie us.
For hee receiveth the teſtimony which God hath given of his Son: that God hath given us life in his Sonne, he hath ſet to his ſeale that God is true, Iohn 3. 33. And ſo he which juſtifieth God, as others that doe not receive the teſtimony, condemne God of lying, 1 Ioh. 5. 10.
But we cannot Juſtifie God before he juſti…e us; no more then we can love him before hee firſt loved us, 1 Ioh. 4. 19.
Reaſ. 4.If our Faith be firſt active to lay hold on Chriſt for his righteouſnes, before God impute his righteouſnes unto us: Then wee are righteous men to act, and worke out our own righteouſneſſe, before we be righteous, by the imputed righteouſnes of Chriſt.
But we be to our beſt acts and workes of righteouſneſſe, unrighteous, till our ſinnes bee pardoned, which is not untill the righteouſneſſe of Chriſt be imputed to us.
Reaſon 5.In the order of nature, the object is before the act that is converſant about it: Therefore it is in the order of nature, before the act of our Faith.
Object. 1.To beleeve on the name of Chriſt is an act of Faith; To beleeve on the name of Chriſt, is to receive Chriſt, Iohn 1. 12.
Therefore the receiving of Chriſt is by an act of Faith.
Anſw.The place in Iohn, upon which the weight of this Argument lieth, ſaith no more, but that they which received Chriſt in the ſecond Aoriſt in the time paſt, doe beleeve on his name in the time preſent. Which we willingly grant; that they who receive Chriſt, their faith becommeth active through him to beleeve in his name, that ſo they might receive him, and his righteouſneſſe.
Object. 2.We are juſtified by Faith, Rom. 3. 28.
Anſw.When we are ſaid to bee juſtified by Faith; It is by the righteouſneſſe of Chriſt imputed unto us.
Object. 3.Abrahams To credere, his act of beleeving,was imputed unto him for righteouſneſſe, Rom 4. 3.
Anſw.It is taken generally amongſt the Learned, for a ſingular opinion of Maſter Wotton, that To credere, the act of beleeving ſhould be imputed for rigteouſneſſe.
For, indeed, the act of beleeving is neither a righteouſneſſe according unto the Law; For the Law is perfect, Pſal. 19. 7. Nor a righteouſneſſe according unto the Goſpell; For the act of beleeving is an act of our owne, though given of grace: But the righteouſneſſe of the Goſpell is not an act of our own And therefore Paul deſireth that he may be found in Chriſt, not having his owne righteouſneſſe which is of the Law, but that which is through the Faith of Chriſt, the righteouſneſſe which is of God by faith, Phil. 3. 9. to wit, the righteouſneſſe of Chriſt imputed.
Object. 4.But this Doctrine is oppoſite unto the ſtreame of all the Learned; a paſſive Faith is not heard of amongſt men, and they doe genenerally make Faith an inſtrumentall cauſe of their Juſtification.
Anſw.A paſſive Faith is rarely hard of out of my mouth, but yet the thing meant by it, is never rare in the writings of the learned, nor ſometimes the word paſſive Faith.
Two things are meant by the word of Faith, and may be ſaid to be paſſive in our Juſtification, in a double reſpect.
Becauſe a habite of Faith may be called paſſive, before it putteth forth any act, and we are juſtified aſſoone as by an habit of faith we are alive in Chriſt; in the firſt moment of our converſion, before 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 onelyonly; 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 Juſtifica…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.