8. 56 The same Apostle saith that â—here bee six Witnesses that give â—ight and evidence unto our spiriâ—uall life in Christ of which three â—e in heaven and three on the earth â—nd the Spirit in both yet he did â—ot thinke it a vaine thing to give â—he water of Baptisme as out of â—he death and resurrection of Christ we receive the power to walk in newâ—esse of life Rom. 6. 3. 4. as a witnesse â—fter foure of the greater lights If you take Sanctification for a â—reated gift it is indeed but a Candle to the Sunne But when John â—aketh it but to confirme faith â—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 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 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 absuâ—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 â—he cause but from a signe and effect 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 The conditionall promises are made to poore drooping soules noâ— 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. 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 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 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. 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 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. 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
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
amity according to his owne promise In the World you found affliction but in him you found peace And when you were called to be a Member of the high Court of Parliament in our distressed and distracted times the Lord made you an â—nstrument to defect the Trecherous plot of those two brethren in evill Thomas Lord Strafford and William Lord Archbishop of Canterbuâ—y that contrived the destruction of our fundamentall Lawes ratified by the Statute of Magna Charta by â—abouring to set up an Arbitrary Government and keeping on foot a Poâ—ish Army consisting of Irish Reâ—els and others to compell the faithâ—ull and true-hearted Nobility and loyall Commons of England â—o subject themselves to their illegal Taxations hazarding the losse of he favours of the King Nobiâ—â—ty Parents Friends and Allyes together with those places of Hoâ—our and Maintenance the King of lemency had freely bestowed raâ—â—er then his Country should be ruâ—ed and enthralled by such accorâ—◠〈…〉 a branch of that goodly Caedar under whose shade the Innocent and oppressed tender Consciences that stand for a through Reformation agreeable to the Word oâ— God find rest ever be forgotten and left unrewarded God forbid Iâ— is worthy to be written on a Pillaâ— of Marble and recorded in the Chronicle that after-ages may never forget to shew kindenesse and mercy to your Noble Posterity that did not thinke your life together with your neerest relations deare unto you so as to part with them that you might purchase you Countries Liberty I cannot judge him Englands Friend that envietâ— your honour and promotion Seâ—ing you are for the love you hauâ— shewed to Christ his Truth and poore Members together with youâ— Native Countrey worthy of double honour Now worthy Sir seeing all your excellency is nothing else buâ— the Image of Jesus Christ the Son of righteousnes shining in you Disâ—ain not to receive from the hand of a poore despised Instrument that presents this Treatise The Learned Conference of Master John Cotton that he had with the Elders at the Bay of Boston in New England Though I am the least of all Saints not worthy to be called a Saint because â—n the time of the Prelats raigne I â—ided with them in persecuting the Faith of Jesus Christ and imprisoning of his Members But did it â—gnorantly through unbeliefe and when the Lord pierced my heart for it I trembling cryed What shall I doe The holy Spirit and the Bride said Repent and bee baptized in the name of Jesus for the remission of sinnes and I should receive the gifts of the Spirit c. Then Noble Sir though I procrastinated it for a season at last I was not disobedient to the heavenly voice but arose and was Baptized For this cause have beene much opposed by my old Friends and Countrey-men But yet remaine a Loyall Coveâ—nanter that standeth for a Reformation in England and Ireland aâ—greeable to the Word of God and the best Reformed Churches Seeing it is not the voice of the Churches but Christ in the Churches we Convenented to hearken unto as Master Case his Sermon yet testifieth First To extirpate Popery which I apprehended at the taking of the Nationall Covenant was that Doctrine of Antichrist which doth universally oppose the doctrine of Jesus the Christ Affirming what Christ denieth and denying what Christ affirmeth Secondly Prelacy viz. The Government of Arch-bishops and Bishops and all Ecclesiasticall Officers depending on that Hierarchy Roote and Branch as a Plant the heavenly Father hath not planted Thirdly Superstition viz. Whatsoever is supra Statutum that hath not the word of God to warrant it Fourthly Schisme Namely from all those that teach and coâ—â—sent not to the wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse from such I must withdraw 1 Tim. 6. 3 5. Fifthly Heresie Even from all them that deny that Jesus is the Christ They are Antichrist that deny the Father and the Sonne Whosoever denyeth the Sonne the same hath not the Father 1 Joh. 2. 22 23. Sixthly That the Lord may be one viz. Even the Lord Jesus the Christ whom God raised from the dead and â—et him at his owne right hand in the â—eavenly places Farre above all principality and power and might and dominion and every name that is named not onely in this world but that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that filleth all in all Ephes 1. 20 21 22 23. Seventhly And his Name to â— one in the three Kingdomes that is as I conceive it his power authority and royall Commission must be exalted in all his Offices to be the eternall King eternall Prophet and eternall Priest in all things appertaining to the conscience seeing the loyall Spouse of Christ hath no Head no Husband no Lord no Law-giver but royall King Jesus That wee and our posterity after us may live in faith and love and the Lord may delight to dwell amongst us For the keeping of which Covenant I had rather chuse to dye then to deny the faith of Jesus the Christ Knowing that he which confesseth him before men him he will confesse before his Father But hee which is ashamed of Christ â—nd his words in this sinfull and adulterous generation of him also shall the Sonne of man bee ashamed when hee cometh in the glory of his Father with the holy Angels Mar. 8. 38. Thus I desire in the first place to give to God the things that are Gods and in the next place render to the high and honourable Court of Parliament whereof your Honour is a Member and to your King when the Lord shall put it into his heart to returne unto his Parliament and to joyne with you all your dues tributes customes feare honour and subject my selfe to obey all your just legall and civill commandements Knowing that you set not up the Sword for nought but to be a terrour to them that doe evill and a praise a guard and defense for them that doe well Your poore Oratour at the throne of grace that earnestly prayeth that the Lord will give you and the great Councell of the Kingdome wisdome and prudence to beare with tender Consciences that desire to exalt Jesus the Christ in all his Royall Offices FRAN. CORNWELL Orpington in Kent the ninth Month 1645. To all the Churches of Iesus the Christ coming out of Mysticall Babylon gathered or scattered that follow the Lambe the Lord JESUS wheresoever he goeth BEloved in CHRIST Disdaine not to Read this Learned Treatise of Master John Cotton of Boston in New-England out of any prejudice thou mayest take against the person or publisher of it What if some judge him a Schismaticke yet he regardeth not mans rash censure Seeing he can with holy Paul that before his Conversion persecuted the Church of God safely Apologise
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
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.
good Spirit The third Question is concerning the activenesse of Faith The Controversie is WHether Faith concurre as an active instrumentall cause to â—ur Justification In the explicating of it I must â—â—rst speake what it is that justifieth â—â—ee First we doe beleeve that in our â—ffectuall calling God draweth us to â—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 in Christ but we are accounted of God â—s his adopted children in Christ Gal. â— 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 Whether in receiving of Chrisâ— or the Spirit who commeth into our hearts in his name we be meerly passive Whether our Faith bee active to lay hold upon the righteousnesse oâ— Christ before the Lord doe firsâ— impute the righteousnesse of Christ unto us Our Reasons are If it be the spirit of Grace sheâ— abroad in our hearts that doth beâ— 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 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 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 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 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 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 justiâ—e us no more then we can love him before hee first loved us 1 Ioh. 4. 19. 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 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 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 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 We are justified by Faith Rom. 3. 28. When we are said to bee justified by Faith It is by the righteousnesse of Christ imputed unto us Abrahams To credere his act of beleeving was imputed unto him for righteousnesse Rom 4. 3. 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 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 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
her husband should bee spoyled of any of his royall dignities either his Kingly or Propheticall as well as Priestly Offices Shee cannot with harlot Rome bee content with a divided Christ but with the true mother shee must joyn onely with them that will have a whole Christ or no Christ Christ her King and his Commission to bee eternall Mat. 28. 18 19 20. Christ her Prophet whose voyce shee must onely heare as the Father of glory hath given her in charge to doe Mat. 17. 5. Yea and the extent how farre in all things whatsoever hee shall say Act. 3. 22. Knowing the danger followeth her soule shall be cut off from his people Act. 3. 23. reckoned no sheep of his fold Joh. 10. no Spouse of her royall husband Ephes 5. 24. as well as her eternall Priest to make intercession for her Heb 7. 25. because shee knoweth Christ divided becometh no Christ to the divider And this according to the Vulgar Latine is solvere Jesum to dissolve Jesus to receive him onely in part and not in the whole which is the spirit of Antichrist c. Lastly The Christian Church Christs loyall Spouse knoweth that her royall husband is jealous of his glory and will not endure his Worship should be corrupted with the inventions of man therefore shee deserteth the communion of all such as have forsaken Christ the fountaine of living waters and dig to themselves cisternes broken cisternes that will hold no water Hence it is as possible for light and darknesse to agree in one subject and the Temple of God and Iâ—ols as the Church that hath Christ for her head and the Word to bee the rule of her Doctrine and Government And those Congregations that are governed partly by the Word of Christ and partly by their owne T. aditions should have communion together But have Gods Elect in Babylon any power of themselves to returne out of the Land of their spirituall Captivity under Antichrist Nay Untill God enlighten them that are darke and quicken them that are dead and cause them to returne by being obedient to a Gospel Ministery as formerly he brought in our fore-fathers which were Gentiles aswell as wee and strangers from the common-wealth of Israel and Aliants from the covenant of Promise having no hope and without God in the world by opening their blind eyes and turning them from darkenesse to light and from the power of Satan unto God that they might receive the remission of their sinnes and an inheritance amongst them which are sanctified by Faith in Christ Jesus Acts 26. 18. Now as many as shall bee obedient to the voice of the Lord will be unequally yoaked no more with unbeleevers but wil become obedient unto the voice of the holy Spirit and come out from amongst them and be separate and touch no more any of the uncleane thing and then the Lord will make good his promise To be a Father unto you and yee shall be his Sonnes and Daughters Having therefore these Promises dearely beloved Let us clense our selves even so many poore Iaphets as God shall perswade to dwell in the Tents of Shem from all filthynesse both of the flesh and of the spirit perfecting holynesse in the feare of the Lord 2 Cor. 6. 14 17 18. Chap. 7 1. If all Churches come out of Babylon by degrees then you condemn all Churches that are not of your judgement We condemne no Churches that are built upon the tryed stone the precious Corner Stone the sure Foundation Esay 28. 16. Jesus the Christ Seeing other foundation can no man lay save that is layd Jesus Christ 1 Cor. 3. 11. Whom Paul calleth the corner stone Ephes 2. 20. Peter the living stone 1 Pet. 2. 4. Yea the chiefe corner stone elect and precious 1 Pet. 2. 6. For there is salvation in none other Acts 4. 12. 2 And that holdeth the Gospell Faith namely that they beleeve in a crucified dead and risen Jesus through whom they obtaine remission of sinnes whom God hath exalted to be Lord and Christ viz. eternall King Priest and Prophet and head of the body of his Church Ephe. 1. 22 23. which must be preached among all Nations beginning at Jerusalem Luke 24. 46 47 48. And constituted according to the Commission given to the Apostles Math. 28. 19 20. which is left as a rule for the gâ—thering of all Churches to the ends of the World seeing the Word of Christ is eternall The word of the Lord endureth for ever and this is the Word which by the Gospell is preacheâ— unto you 1 Pet. 1. 25. Yea and after their apostasie under the spirituall Babylonish captivity to reforme any errour crept into the Churches of the old and new Testament It was their holy custome to reduce all things to their first Institution Quod primum verum thâ—t which was first is true according to ertullians jâ—dgement For instance so 〈◊〉 David in the miscarriage of the Arke of God 1 Chro. 15. 2. 12. 13. And it was zealous Iosiahs rule whom the Spirit of God so commeâ—deth in Scripture that none was like before him for his Reformation 2 Chrâ— 34 31. The like example tooke Nehemiah after his returne from the Babylonish Captivity Neh. 10. 29. To observe all the Commandements of the Lord and the Statutes which Moses the servant of the Lord gave them to keepe So in reforming of the particular Churches of the New Testament whereof Jesus the Christ is head King and Prophet if ever they be rightly brought out of their Spirituall Babylonish captivity under Antichrist we must reforme all the Innovations as the Lord Jesus himselfe reformed the long-spread errour of Bygamie and Polygamy Non fuit sic ab initio From the beginning it was not so Matth. 19. 7 8. Yea and we must so follow Paul as he followed Christ 1 Cor. 11. 1. in reforming the abuses crept into the Church of Corinth reducing all things to the first Institution With a what I râ—ceived from the Lord that I delivered unto you 1 Cor. 11. 23. We condemne none that are comming out of Babylon that make enquiry after truth as the daughters of Ierusalem did of the Spouse Cant. 5. 9. What is thy beloved more then another beloved oh thou fairest among women What is thy beloved more then others beloveds that thou dost so charge us And truâ—h being râ—vealed to them joyne with us in the practise of truth as the Daughters of Ierusalem did with the Spouse Cant. 6. 1. Whither is thy beloved gone oh thou fairest among women Whither is thy beloved turned aside that we may seeke him with thee The Spouse giveth them a gentle and a loving direction Cant. 6. 2. My beloved is gone into his garden to gather Spicâ—s to feed in the garden and to gather Lillies But wee onely condemâ—e those that deny Jesus the Christ though they owne him their eternall Priest that ever liveth to make intercession to God for them Hebr. 7.