Sixteene questions of seriovs and necessary consequence, propounded unto Mr. John Cotton of Boston in New England together with his answer to each question.

CERTAIN QUESTIONS Propounded by sundry of the teach∣ing Elders in the Bay, to Mr. Iohn Cotton Teacher in the Church of Boston.

Quest. 1.

WHat the seale of the Spirit is?

2. Whether every Beleever be sealed with it?

3. What ground from the Word of that distin∣ction, a Broad Seale, and the other seale; and the differences between them?

4. Whether a man may or ought to see any sa∣ving work of Christ in himself, and take comfort from it, before he be sealed by the Spirit?

5. Whether the Testimony or Seale of the Spirit be so clear as witnesse immediately by it selfe, without respect of any Work of Christ in a man; or so constant, that it being once obtained, a man doth never after question his Estate?

6. Whether a Christian may maintain like constant comfort in his Soule, when he hath fallen into some grosse Sinne or neg∣lected some knowne Duty, as when he walked most closely wit•• God?

7. Whether a weak Beleever may not warrantably apply some Promise to himself, as given him by God although he doth not yet discern his interest in it by the Broad Seale of the Spirit?

Whether a Christian must of Necessity have his first Assurance from an absolute and not from a Conditionall Promise?

9. What you mean by Christian Sanctification, whether imme∣diate Acting of the Spirit, or infused Habits; if Habits infused;

whether such as are contrary to corrupt Nature, and all vicious Habits: and if so, whether you must not mean the Image of God in Adam renewed in us, to be our Sanctification?

10. Whether this Sanctification being discerned by us, be not a true Evidence of Justification?

11. Whether this Sanctification being discerned may not be, and often is a Ground of Primitive Comfort, as it is an Evidence of our being in Christ?

12. Whether when my Justification lyeth prostrate, I may not prove my self in a state of Grace by my Sanctification?

13. Whether evidencing Justification by Sanctification be a building my Justification on my Sanctification: or a going on in a Covenant of Works?

14. Whether a Christian be not further active after Regenera∣tion, then before; if there be a difference, wherein it lyeth.

15. Whether it be not a safe way to conclude my safe Estate by my Practicall Reasoning.

16. Whether a Christian may not presse the Lord for Spirituall Mercies, with Arguments drawn from the Graces of Christ him∣selfe.

Now follow the Answers.

Quest. 1.

WHat the Seale of the Spirit is?

Answer.

The Seale of the Spirit is taken by some good Divines to be the Sanctification of the Spirit, as that which like a Seale:

• 1. Distinguisheth, the faithfull:
• 2. Consenteth. the faithfull:
• 3. Confirmeth the faithfull:

Others take it for the Witnesse of the Spirit it selfe, as it is distin∣guished from out Spirit, Rom. 8.16. In which sense it is commonly used by our Brethren in the Church: Though I my selfe doe ge∣nerally

forbeare to call it by that Name, and doe not usually call it, the Witnesse of the Spirit, least I might give offence to any, who may conceive the Seale of the Spirit to be more generall.

Quest. II.

Whether every Beleever be sealed with it?

Answer.

Every Beleever is not sealed with the Seale of the Spirit, if the Seale be taken for the Witnesse of the Spirit it selfe, but in the for∣mer sense, all Beleevers be sealed with it.

Quest. 3.

What Ground from the Word of that Distinction, a Broad Seale, and the other Seale, and the differences betweene them.

Answer.

I know no such Distinction betweene the Broad Seale and the other Seale: Nor was that Distinction propounded by any of our Members, but by one of your selves, who expressing his Concepti∣on in that Speech, one of our Members answered him according to his meaning in his own word, if you call it so, saith he; Neverthe∣lesse thus much may truely be said: There is a difference betweene the Witnesse of the Spirit, as it regenerateth and reneweth our Spirits; and the Witnesse of the Spirit as it comforteth us with evident Assurance of our Adoption, Rom. 8.16.

Quest. IV.

Whether a man may or ought to see any saving Worke of Christ in himselfe, and take Comfort from it, before he be sealed by the Spirit?

Answer.

A true Beleever may and ought to see (if it be declared to him in the use of the means) any Worke of Christ in himselfe that accom∣panieth Salvation (as Cornelius did) before he be sealed with the Witnesse of the Spirit it selfe: yet full setled Comfort he cannot take, nor rest in, till it be witnessed unto him by the Spirit: for Comfort without the Word is false Comfort, and neither Word nor Spirit, doe teach us to take any Comfort so much from the Worke of Christ in us, as from the Object of it.

Quest. V.

Whether the testimony or Seal of the Spirit be so clear, as to witnesse immediately by it self, without respect of any work of Christ in a Man∣or

so constant, that it being once obtained, a man doth never after question his Estate?

Answer.

The Testimony of the Spirit is so cleare, as that it may witnesse immediately, though not without some worke of Christ in a man, yet without respect unto the Worke: Neverthelesse it is not so constant or permanent (at least not in all Beleevers) but that a man after he hath received it, may come in time of Temptation to question his Estate, though not so frequently nor so desperately as before.

Quest. VI.

Whether a Christian may maintaine like constant Comfort in his Soule, when he hath fallen into some grosse Sinne, or neglected some knowne Duty, as when he walked most closely with God.

Answer.

A Christian man cannot find like constant Comfort maintained to his Soule, after he hath fallen into sin, whether of Commission or Omission, as when God keeps him in a close walking with him: For the Spirit of God in him being grieved (and grieved it is by any grosse sin especially) it will not speak wonted Peace and Com∣fort to him. If David fall into such grosse Sins, as Adultery and Murder, it cannot be, but the Bones of his Comfort will be bro∣ken, Psal. 51.8. Neverthelesse, the assurance of a mans good Estate, may be maintained to him, when the frame and Course of his Spirit is growne much degenerate, Isa. 63.16.

Quest. VII.

Whether a weake Beleever may not warrantably apply some Pro∣mise to himselfe as given by God, although he doth not yet discerne his Interest in it by the Broad Seale of the Spirit.

Answer.

A weake Beleever may warrantably apply some Promise to him∣selfe, and may have it also given him of God, even whilest he is yet waiting for it, before he can discerne his Interest in the Pro∣mise, by the Witnesse of the Spirit it selfe: For the Soule that waiteth for Christ, may come to see and know (by his renewed knowledge) that he doth waite; and may from thence conclude, that he on whom he waiteth, will not absent himselfe for ever.

Quest. VIII.

Whether a Christian must of necessity have his first assurance from an absolute, and not from a Conditionall Promise?

Answer.

A Christian mans first assurance doth arise from the Spirit of God, applying Gods free grace in an absolute Promise. Or if in a Conditionall Promise, it is not to Workes, but to Faith, and to faith, not as as it is a Worke, but as it revealeth the free grace of God offered, and applyed in Christ Jesus.

Quest. IX.

What you meane by Christian Sanctification, whether immediate acting of the Spirit, or infused Habits: If habits infused, whether such as are contrary to corrupt Nature, and all vitious Habits: and if so, whether you must not meane the Image of God in Adam renew∣ed in us, to be our Sanctification?

Answer.

I meane by Christian Sanctification, the fruit of the Spirit of Christ dwelling in true Beleevers, working and acting in us, both infused Habits and actions of Holinesse, contrary to all vitious Ha∣bits and actions of corrupt Nature. And yet I doe not meane, that the Image of God in Adam renewed in us (and no more then so) is our Sanctification: our Sanctification in Christ hath in it this more; Faith in the Righteousnesse of Christ, and Repentance from dead Works, (and that which is the Root of all) the indwelling Power of the Spirit, to act and keep Holinesse in us all, which Adam wanted.

Quest. X.

Whether this Sanctification being discerned by us, be not a true Evidence of Justication?

Answer.

If this Sanctification be evidently discerned, it is a true evidence of Justification, a Posteriori; as Justification is likewise a true Evidence of Sanctification, a Priori.

Quest. XI.

Whether sanctification being discerned, may not be, and often is a ground of Primitive Comfort, as it is an Evidence of our being in Christ?

Answer.

I doe not beleeve that this Sanctification being discerned, is a

ground of Primitive Comfort, though when it is evidently discer∣ned it be an Evidence of our being in Christ. I conceive our faith depending on Christ is as soon discerned, and sooner then our San∣ctification by Christ; and yet, neither will discerning of it yeeld setled Comfort to the Soule, till the Spirit of God doth witnesse from Christ, Gods thoughts of Peace towards him.

Quest. XII.

Whether when my Sanctification lyeth prostrate, I may not prove my self in a state of Grace by my Sanctification?

Answer.

If my Justification lyeth prostrate (that is, altogether dark and hidden from me (I cannot prove my selfe in a state of Grace by my Sanctification: For whilst I cannot beleeve that my Person is ac∣cepted in Justification, I cannot beleeve that my Works are accep∣ted of God, as any true Sanctification.

Quest. XIII

Whether evidencing Iustification by Sanctification, be a building my Iustification on my Sanctification: or a going on in a Covenant of Workes.

Answer.

To evidence my Justification by my Sanctification, though it may seem at first blush a plain and evident Phrase, yet is it indeed ambiguous, or at least obscure: Give me leave to cleare the sense of it and then give you mine answer. To evidence my Iustification by my Sanctification, is no more at first hand than to give or hold forth my Sanctification for an evident Argument of my Iusti∣fication: Thus farre the Phrase is plain. But now when I give it for an evident Argument, I may give it either for an evident cause or ground of my Iustification, or for an evident Sign or Effect of it. Again, when I give it for an evident sign of Iustification, I may either give it alone for an evident sign (having nothing else to shew for my Iustification) or I may give it for a concurrent Sign, to∣gether with other Signs and Witnesses, which may make both my Iustification and my Sanctification evident and cleere to my selfe and others. Having thus cleered the ambiguity and obscurity of the Phrase, I give you mine Answer distinctly in these severall Propositions.

Proposition. 1.

To give my Sanctification for an evident ground, or cause, or matter of my Iustication, is to build my Iustification upon my San∣ctification, and to go on in a Covenant of Works.

Propos. 2.

To give my Sanctification for an evident ground or cause of my Faith, whereby I am justified, as when I doe not, nor dare not de∣pend upon Christ for my Iustification, till I evidently see my San∣ctification, this is also to build my Iustification on my Sanctification, and to go on in a Covenant of works. For Sanctification (or which is all one) good works are not the Cause of faith justifying faith, but justifying faith the Cause of them.

Propos. 3.

To give my Sanctification for an evident cause and ground of my faith (not whereby I am justified, but) whereby I beleeve my selfe to be justified (which they call the Faith of Assurance) this may be a building my Iustification on my Sanctification, or a going on in a Covenant of Works two wayes:

1. If the Soul have no Evidence of his Dependance upon Christ for Righteousnesse, nor no Evidence of his Effectuall Calling unto Christ, and unto faith in Christ (by the Fathers drawing him to come to him) but onely he seeth an evident Change in himselfe, from a prophane and civill course to a sanctified Conversation; or at least upon that which is worse, to wit, upon that which seemeth true Christian Sanctification, which indeed is not but a legall Refor∣mation. For when a man hath bin humbled under the Spirit of Bondage by the Terrors of the Law yet he may never come to feel his need of Christ, nor his own insufficiencie or unworthinesse to re∣ceive him,

Though he may obtain

• 1. Restraining grace to keep him from known Sinnes.
• 2. Constraining (or exciting) Grace to pro∣voke him to Duty (or else his Conscience sometimes terrified by the Law would flye in his face.

And though in this way he may find Comfort (as the Stony ground did, and Thorny Soyle much more) and so from this great Change he may build up to himselfe the faith or Assurance of his Iustification, yet in truth, in so doing he buildeth upon such a San∣ctification which is indeed a sandy Foundation.

2. To give my Sanctification for an evident ground or Cause of whereby a man beleeveth himselfe to be justified, may be a building of Justification upon Sanctification in another Case: to wit when we shall give a man no other ground or Evidence of his Justification, but onely from the Evidence of his Sanctification: For the Publican did not (as the Pharisee thought himselfe did) see any evident fruits of his Sanctification, but was deeply affected with the sense of his Sinnes, so that he smote his Breast with the Anguish of sinne, and durst not lift up his eyes to Heaven through Confusion of face for Sinne, but only cryed out to God to be mer∣cifull unto him in this sinfull estate: and yet by our Saviours own judgement) this man went home justified rather then the other (Luk. 18.) though he saw no Evidence of his Sanctification, but rather Evidence of his sinfull Corruption. If any of our Brethren doubt hereof, I would pray them to call to mind what some of them that lived in Essex have heard our Brother Hooker and Mr. Rogers also teach soundly, and argue out of the Word; that there be saving graces which are not sanctifying, but are wrought before Sanctification, which yet may beare Witnesse to a safe estate (and I may adde to Fellowship with Christ, for there is no safety but in him) before the Soule can see any Evidence of his Sanctifi∣cation.

Propos. 4.

A man may give his Sanctification for an evident ground or Cause of his faith whereby he is justified, and yet sometimes not build his Iustification upon his Sanctification, nor be under a Cove∣nant of Workes, but onely sometimes goe aside to a Covenant of Workes: As in Case, when a man is truely justified and seeth it not, he doth then betake him to his Workes for the hastning of his Assurance. As Abraham when he had long waited for the promi∣sed Seed, thought he was justified by beleeving the free Promise: yet, for the more speedy satisfying of his Faith and Hope, he turned aside to goe into Hagar, (who was a Type of the Covenant of

Workes) for the hastning of his sight and fruition of the promised Seed: So there be sundry Children of Abraham (even of his elect Seed) that having beene driven out of their Sins by a Spirit of Bon∣dage, and finding a need of Christ, and their owne insufficiencie and unworthinesse to receive him: doe therefore seek and wait for him (by the mighty Power of God) in every Ordinance and Duty. Such men are already truely justified (though it may be as yet they doe not know so much) because this their seeking and waiting for Christ, in the Sense of their own Need & Emptines and unworthi∣nesse, is a true Act of a lively justifying faith. But now if such souls, because God may tarry long, before they cau see and feele Christ given to them, shall therefore seeke Christ in their owne Workes of Sanctification, and in the Promises and Blessing given to such Workes, and not finding such Workes, can finde no Peace nor Assurance: Such Soules, though they doe not build their Justification upon their Sanctification, (for indeede they were truely justified before, while they depend on CHRIST for Righteousnesse, according to the free Promise of Grace, and so are truely under a Covenant of Grace) yet they goe aside to a Covenant of Workes (as unto Hagar) to bring forth to the sight of Christ (the seed of Promise) whom they so long waited for. The fayling of such Soules is this, that they having Christ layd in their Hearts, as the Foundation of their Justification (though they know not so much.) Upon this golden and precious Foundation, they build Hey and Stubble, in seeking, and setling, and grounding their faith of Assurance not upon Christ, nor upon the free Promise of Grace, nor upon the Witnesse of the Spirit it selfe applying the same, but upon the Holinesse of their owne Workes. In which Case, they are often put to many and sad Doubts, ever and anon renewed upon them, till the faith and confidence, which they had built upon their owne Workes, be at length burnt up with the Fire of Temptation and the clearer Day-light of Gods Word and Spi∣rit. And then▪ though their owne Workes, and their owne Buil∣ding thereupon be burned, yet their Soules will be saved in the Day of the Lord Jesus.

Propos. 5.

The Soule that hath lyen under the Terrors of the Law, and commeth afterwards to see and feele his need of Christ, and his owne strength and worth to receive him▪ and doth depend upon

Christ for Righteousnesse and Mercy, he may come in this Estate to see (by his renewed Knowledge) his dependance on Christ, and withall some fruits of Sanctification that flow there-from, as Pray∣er (sometimes) with unutterable Sighes and Groanes, Brokernesse of Spirit, Mourning for sight of Christ, Longing desire after the sincere Milk of the Word love of the Ministery that wounded him, &c. And seeing God helping him here, he may thereby gather, that he that hath begun to helpe him, will go on to helpe him still. But yet to give these for certaine Evidences of his Justification, the poore Soule dare not, though another Christian of better discern∣ing, may justly so apply to him as good Evidences of his justified estate. But neverthelesse he will still seeke and wait for further and clearer Fellowship with Christ, till the Spirit of God himselfe doe witnesse to him, the gracious thoughts of God towards him in a free Promise of Grace, before he can plead his owne good workes, (whether after Conversion or before) for good Evidences of his Justification. For (as it hath beene observed by some of our godly learned Countrymen) the graces of Gods Spirit in our Soules, are like the Stars in the Firmament, which shine but with a borrowed Light from the Sun: If the Sun were hid from them, their Light would be obscure: so is the light of our graces, if the Spirit of God doe hide his light from us.

Propos. 6.

But now if the Spirit of God do shew abroad his Light into such a Soule, and give him a cleare sight of his estate in a free Promise of grace in Christ; such a one evidertly discerneth both his Justifi∣cation and his Sanctification; and the one of them giving good Evi∣dence to the other, the Blood to the Water, and the Water to the Blood, and the Spirit to both, 1 John 5.6.8. And thus in eviden∣cing his Justification by his Sanctification, he doth not build his Justification upon his Sanctification, nor hereby goe on in a Cove∣nant of workes, nor goe aside to it.

Propos. 7.

But though the Soule may gather Knowledge of his estate, from such Evidences of Sanctification; yet if he shall therefore build his justifying Faith upon such evidences, he shall againe goe aside to a Covenant of Workes, though his Person may be under a Covenant of grace; For justifying Faith cannot safely build or rest upon any ••round, save onely upon Christ and his Righteousnesse.

Quest. XIV.

Whether a Christian be not further active after Regeneration, then before; if there be a difference, wherein it lyeth?

Answer.

A Christian is more active after Regeneration then before, be∣fore Regeneration we are not active at all in any spirituall Christian Action no nor in Proximam Potentiam, Passive to receive helpe from God to doe it, but after Regeneration, Acti Agimus. If we act and goe forth in the strength of our own spirituall Gifes, with∣out looking up to Christ, ve fall as Peter did, Matth. 26.23.

Quest. XV.

Whether it be not a safe way to conclude my safe estate by my practicall Reasoning?

Answer.

It is not an unsafe, but a lawfull way to conclude a mans safe E∣state by way of Practicall Reasoning, so it be, the Reason be not carnall but spirituall. One Proposition being expressed in the Word, or safely deducted thence; the other being the experimen∣tall observation of a good Conscience, enlightened by the Spirit of God, and looking up to Christ to cleare the Conclusion from both. Neverthelesse a good Conscience will not satisfie himselfe in this way till it be established by the, Witnesse of the Spirit; or if it should so satisfie and rest it fesse for a Season, God will awaken it in time, to a Sense further need of Christ.

Quest. XVI.

Whether a Christian may not presse the Lord for spirituall Mer∣cies, with Arguments drawne from the Graces of Christ in him∣selfe?

Answer.

A Christian Soule is more usually wont to presse the Lord for spirituall Mercies, by Arguments drawne from his owne spirituall Miseries and Infirmities, then from the Graces of Christ in him∣selfe. Neverthelesse, the Saints doe also make use of Arguments drawne from the Graces of Christ, when they do discerne the same in themselves, but they are usually such Graces whereby they goe out of themselves, and their owne Strength and Worth, (as Faith, Hope, Desire, Seeking, Waiting, &c.) or such as doe expresse their spirituall Bent and Inclination, or Affection, which they desire

might be quickned and satisfied with their spirituall proper Object or End, but the force of their Arguments from those Graces, is fetched, not from the Force, or Fulnesse, or Power of them, but from the Weaknesse and Emptinesse of them.

Thus have you (according to your Desire) a plain and short An∣swer to all your Demands, except the thirteenth; which being ex∣posed to greatest Agitation and Exception, I have spoken the more largely and distinctly to it; that so, I might avoid carefully (as I see it needfull) all Suspition of Ambiguity and Obscurity.

Now the God of Truth and Peace lead us by his Spirit of Truth into all Truth, through Him, who is made unto us of God, the Way, the Truth and the Life. AMEN.

FINIS.