The Proof of the Minor

From the condition of all these three; the Word, the Work, and the light of a renewed Conscience; they are all but created blessings, and gifts. Therefore 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 has no more power than the Word; nor so much neither. For Faith comes rather by hearing of a Word than by seeing of a Work (Romans 10:17). And the light of a renewed Conscience, is a created gift of spiritual knowledge in the conscience.

1 John 2. [illegible]. Hereby we know that we know him, that we keep his Commandments. 1 John 3:14. We know we have passed from death to life, because we love the Brethren. Verse 19. Hereby we know we are of the [illegible].

No better answer need to be expected than what Calvin has given in the exposition of these Scriptures; who thus expounds them.

Though every believer has the testimony of his Faith from his Works, yet that comes in a posteriori probatione, a latter, or, secondary proof, instead of a sign. Therefore the assurance of Faith (says he) does wholly reside in the grace of Christ; and we must always, says he, remember, that it is not from our love to the Brethren, that we have the knowledge of our estate, which the Apostle speaks of, as if from there were fetched the assurance of salvation. For surely we do not know by any other means, that we are the children of God: but because he seals to 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 Christ's love. Therefore as an addition, or inferior help, for a prop to faith, not for a foundation to lean on.

Certain it is, that those which John wrote to, were three sorts of men: Old men, Young men, and Babes: yet there was none of them but did know their good estate, by the knowledge of the Father; before they knew their good estate by their brotherly love: for even of Babes (he says) they knew the Father (1 John 2:13). And therefore by the rule of relation, they knew their son-ship and adoption: and if it should be asked, how they knew it; John tells, by the unction they had received from Christ (1 John 2:27), that is, by the Spirit itself, which taught them to know all things; which no created gifts of sanctification could do. Even in nature, children do not first come to know their parents either by their love 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 John 4:19). Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins (1 John 4:10).

If John could give sanctification for an evidence of adoption, to such as knew their good estate before by the witness of the Spirit; this were but to light a candle to the Sun?

Whether were it more absurd to light a candle to the Sun, or to light a candle to see to a man's eyes? Now faith is instead of eyes to the soul: by Faith Abraham saw the day of Christ, and rejoiced, though it were afar off (John 8:56).

The same Apostle says, that there be six witnesses that give light and evidence to our spiritual life in Christ: of which three be in heaven, and three on the earth; and the Spirit in both: yet he did not think it a vain thing to give the water of Baptism, (as out of the death and resurrection of Christ we receive the power to walk in newness of life, Romans 6:3-4) as a witness after four of the greater lights.

If you take sanctification for a created gift, it is indeed but a candle to the Sun. But when John takes it, but to confirm faith, he means then, the Spirit of God bears witness 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 supernatural works, yet they do not give divine testimony of the Godhead, unless the Spirit of God himself does bear witness in them.

Therefore John giving sanctification for an evidence of a good estate, to such as already knew it, by the witness of the Spirit, is not a lighting of a candle to the Sun; but as the setting up of another window, though a lesser, to convey the same Sun light into the house another way.

In 2 Peter chapter 1, from verse 5 to 10, the Apostle exhorts us, by adding one gift of sanctification to another, to make our calling and election sure.

Let Calvin answer for me: This assurance (says he) whereof Peter speaks, by adding grace to grace, is not in my judgement to be referred to conscience, as if the faithful 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 absurdity in this sense: nevertheless it might be extended further, that every one may be confirmed in their calling; by their godly and holy life. But that is a proof, not from the cause; but from a sign, and effect.

There be many conditional promises in the Gospel, which are made to the gifts and duties of sanctification; which are all in vain, if poor drooping souls, finding such gifts, and duties of sanctification in themselves, may not take comfort from them, according to the promise.

The conditional promises are made to poor drooping souls, not 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 (Galatians 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 souls, in respect of such conditions, then the reward promised would belong to them, not of grace, but of debt (Romans 4:4). A promise made to any condition, after it be made, it becomes due debt to him, in whoever such condition is to be found. But therefore that such promises might be of grace, they are made to us, not as we are endued with such and such conditions; but as we who have such and such conditions are united to Christ. From where 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 to Christ, for a clearer and fuller manifestation of him to us, and of comfort in him. As for example, a thirsty soul, to whom promise is made that he shall be satisfied; he looks not presently to be satisfied from his thirsting, nor from any right his thirsting might give him in the promise; but he looks to be satisfied by going to Christ, in drinking more abundantly of him by his Spirit, as Christ himself directs such drooping souls to do: and so we are to make use of such kind of promises (John 7:37, 38, 39).

No man can see his gifts and duties of sanctification in himself, but he 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 evangelical repentance) mourn over Christ, and for himself, until the Spirit work faith; and by faith beholding Christ, he has seen him crucified, and by him (Zechariah 12:10). So then these conditions, and the promises made to them, do not give us our first sight of Christ, nor the first glimpse of light and comfort from him; but rather our sight of Christ, and some glimpses of light and comfort from him, does beget such conditions in us.

Such conditional promises are not in vain, though poor drooping souls 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 do work (if they were not wrought before) or at least confirm such conditions in the soul. As when God promised them to send a Redeemer out of Sion, to them which turn from transgression in Jacob (Isaiah 59:20), the Apostle expounds it, that Christ shall come out of Sion, and shall turn away transgression from Jacob: which is as much as if he should say, He shall work that condition which the promise was made to. And this the Apostle makes to be the meaning, and the blessing of the promise, according to the Covenant of grace (Romans 11:26, 27).

The promises are not in vain to such souls, 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 to Christ, and drinking a more full draught of his Spirit; as Christ directs thirsty souls to do (John 7:37). "If any man thirst, let him come to me, and drink. He that believes on me, (as the Scripture says) out of his belly shall flow rivers of living water. But this he spoke of the Spirit, that they which believe on him, shall receive."

But why may not the holy Spirit breathe his first comforts into our souls, even on such conditions? Is not this to limit the Spirit, who is free, and blows where he lists (John 3:8)?

He does not breathe his first comforts in such conditions, because he lists not: it is not his good pleasure to give us our first comfort (which is the comfort of our justification) from our own righteousness, before he give us comfort in the righteousness of Christ. The holy Spirit in all his dispensations to us ward, delights to receive all from Christ, rather than from us; that so he might glorify Christ in us. "The Comforter whom I shall send to you, he shall glorify me; for he shall receive of mine, and show it to you" (John 16:14). Nor will he so much dishonor the righteousness and grace of the Father of glory, as first, to pronounce and declare us justified in the sight of our own righteousness.

In Matthew 7, from verse 16 to 20: the tree is known by his fruit.

True, to others; but not to himself. If a tree could know itself, it would first come to know itself, by seeing upon what root it grew, before it came to see what fruit it did bear (John 15:1, 2, 3, 4, 5).

But this doctrine is new, it is not ancient, nor gray-headed.

The doctrines of the Covenant of free grace are ever new; because they are the doctrines of the new Covenant, which can never wax old: should it once wax old, it would soon vanish away (Hebrews 8, from verse 8 to 13), though it be as ancient as Abraham, yes, as Adam; for he had his first comfort and assurance, in an absolute promise of free grace (Genesis 3:15), yet it has ever seemed new in every age.

Augustine's doctrine of conversion, that is of grace, and not of free will.

Luther's doctrine of justification, that is of faith, not of works.

Calvin's doctrine of predestination, that is of grace, not of faith and works foreseen: 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 heart's desire to God is we all might be; his words have been partly rehearsed before, in the answer of some objections; and partly in my large answer to your reply.

Bellarmine takes it to be the general doctrine of the Lutherans, that assurance of faith goes before works, and does not follow after. And Pareus in answer to him, says, that though there be an assurance that follows good works, yet the former assurance from the witness of the Spirit goes before.

And seeing they that are the chief reformers of the Protestant assemblies do generally make sanctification a fruit of faith, and do define faith to be a special assurance of mercy in Christ; it must needs be out of controversy their judgement, that a man receives 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 righteousness of the Son, the Lord Jesus Christ; and witnessed by the Holy Spirit.

Bilney, in the Book of Martyrs, in his Epistle to B. Tustall, relating the manner of his conversion, protested, that when he had wearied himself in many superstitious works of fasting, and Popish pennance, he received at last his first assurance, from that place in Timothy (1 Timothy 1:15), he calls it a most sweet word to 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 chief. A word from an absolute promise, set home to him by the Holy Spirit, without respect of any sanctification formerly wrought or seen in him.

Alas, how far are they mistaken, that think the contrary doctrine has been sealed with the blood 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 choice piece, into his own volume, which makes it obvious to every godly reader, that studies Perkins learned works. Page 429, the first testimony, says Zanchey and Porrius, for him; by which God assures us of our election, is that inward testimony of the Spirit, of which the Apostle Paul speaks (Romans 8:16), The Spirit witnesses to our spirits, that we are the sons of God; and afterward coming to give some direction how a man may know, whether this testimony be true, and proceeds from the Holy Spirit, or no.

He answers, Page 433, three ways.

First, a man may know it, first, by the persuasion itself.

Secondly, by the manner of its persuasion.

Thirdly, by the effects.

For the first, the Holy Spirit does not simply say it, but does persuade with us; that we are the sons of God: and no flesh can do it again.

By reasons drawn not from our work, or from any worthiness in us; but from the alone goodness of God the Father, and the grace of Christ freely bestowed, and in this manner the Devil will never persuade any man.

The persuasion of the Holy Spirit is full of power; for they which are persuaded that they are the sons of God, cannot, but must needs call him Father, and in regard of love to him do hate sin; and on the contrary, they have a sound hearty desire to do his word and will revealed.

For the second answer to the imputation of novelty; either (says John Cotton) I am exceedingly deceived, or it justly falls upon the contrary doctrine, and they are much mistaken that think otherwise. I never read it to my best remembrance, in any author old or new: that ever a man received his first evidence of the faith of his justification, from his sanctification, unless it be one, (whom I met with within these two days) printed within these two years, that maintains our first comfort of justification from sanctification. But generally all our English orthodox teachers do oppose it.

Among the English teachers one, for ought I know, did more advance the doctrine of marks and signs, than Master Nicholas Byfield, and yet he himself professes, that human reason cannot believe such great things from God, from anything that is in us: but only because we having the word of God assuring such happiness to such, lay hold upon the promises contained in it. So that it is that which begets faith, or as he calls it, the persuasion of our good estates; yet notwithstanding, says he, the assurance of faith is much increased, and confirmed by signs; the former part of which speech, touching the first begettings of the assurance of faith, consents with me; the latter, concerning the increasing and confirming of the assurance, argues plainly his consent, thus far also, that he meant not that the assurance of the faith of justification should spring from sanctification: but when he would have the assurance of faith to be increased and confirmed by the light of signs, I would not refuse it; if by the assurance of faith, he means only assurance of knowledge; or if he means only assurance of faith, properly so called, I would then put in this caution.

That then the Spirit of God himself had need, by his own testimony, to reveal our justification to us, and God's free grace in accepting us in Christ: or else it is not word, nor work, nor the light of a renewed conscience, that can increase, or confirm, the assurance of faith of our justification, but only the manifestation of God's free grace, in a divine testimony, ratified by his own good Spirit.