Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	grace_n	justification_n	sanctification_n	4,426	5	9.9323	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77072	The spirit of prelacie, yet working. Or, Truth from under a cloud, in a relation, of that great, and publike contestation had in Glocester, July, 1644. Written then, and now published, as it were of necessity. Together, with a postscript, containing some generall and perticular observations, upon Master Edwards his Gangræna. / By Robert Bacon, M.A. minister of the Gospel.	Bacon, Robert, M.A.	1646 (1646)	Wing B370; Thomason E334_5; ESTC R9476	30,348	42

of it because some in Glocester that they might glory in and increase my reproach gave out that I went about to defraud them of the horse which notwithstanding was put into my hands with no hint of returning it yea it was often told me by the Officers and Souldiers the Governour had given it me which if it had been it could not have countervailed the dammage I sustained in that place This is a true Relation God is witnesse and the consciences of those that were as there were many present A Copie of the Letter I presented to Colonel Massie Governour of Glocester July 1644. being suspended from preaching there by Master Web then Major of the City upon the information of M. Marshall as M. Holford reported but upon the intreaty of M. Holford as the Major himselfe told me in the Committee room I had my liberty by this Letter which was as followeth Most Honoured Sir LEt the just request of the meanest of the servants of Christ be accepted of you whose person and Doctrine scandalized by either the malice or mis-underst anding of some whereby his freedome in the Ministry which he hath exercised with a good conscieuce and with the approbation of many wise and Godly of almost all degrees well nigh this eight or ten years excepting one quarters suffering by the now suppressed Prelates immediately before this so desired Parliament began and this last three quarters banishment into which he was driven through the losse of Bristol in which time as many of note can witnesse be hath not behaved himselfe unseently hath been stopped here even where he conceived to receive both countenance and encouragement being as deep in this Cause both in respect of his endeavour to further it and his losses susteined for it as any of his quality whatsoever He humbly requests either his liberty in the exercise of his Ministry or that his opposers that hinder may bee known that his Doctrine which is dearer to him than his life may by him be cleered to be orthodox and witnessed unto by all the Scriptures and particularly by all the reformed Churches in the number of which we professe our selves to be and this he knows through the power of Christ he shall be able to doe Though with all submission to your Honours wisdom he conceives there not being any Ecclesiasticall power setled of Ministers meddle to suppresse others I speak not of those in the Assembly they doe it uncalled though I count it most meet and Christian in the things within your Sphere to lay myselfe at your feet in whom the sole government of this Garison is most worthily and most succesfully entrusted yet humbly expecting shelter and publike liberty in the preaching of the Word if opportunity be given there being not any reasons to the contrary according to justice proved yet against one especially sith at the times are I have not elsewhere comfortably to subsist I mean in the Ministry which I labour by all me an still death to magnifie and I see many Churches empty and the people in many places wofully untaught I pray God it be not laid to the charge of those who I know not upon what pretence● ●inder it But I willingly submit my selfe to your just power praying for the increase of your most admired successe and honour which is gone almost all the world over And thus most Noble Sir I rest Your Honours servant in the blessed Gospel Robert Bacon The ten Questions propounded to mee on the Lords Day after Evening Sermon in the Governours Chamber in the presence of many Citizens Souldiers Ministers c. July 1644. 1 WHether the Morall Law be abrogated Neg. 2 Whether good works be a means to obtein salvation Neg. 3 Whether God be displeased with his people that are in Christ for their sins we mean such a people as are in the Covenant of Grace Neg. 4 Whether those in the Covenant of grace are to try their justification by their sanctification Affir 5 Whether faith be a Condition of the New Covenant Neg. 6 Whether godly sorrow for sin be required in such a one a● is in the New Covenant Affir 7 Whether Confession of sin i.e. of our originall corruption and of our sinfull actions reckoning them up before the Lord be required in a Christian Affir 8 Whether you hold Communion with the Church of England i.e. in our Parochiall Assemblies to be lawfull Neg. 9 Whether Repentance be necessary to the forgivenes of sins Neg. 10 Whether there be a reall change in the person that is saved Affir These Questions were so proposed by us Johan Holford Williel Hodges John Corbet And thus answered by Master Bacon Though indeed forcedly and somwhat otherwise then upon due consideration hee would have done there being not sufficient time given to consider of them and therefore they were subscribed only thus on condition that afterwards time might be given in writing to make out my understanding of them On the Wednesday morning following betwixt eight and nine of clock in the roome where the Councell of War was kept I delivered into the hands of the Governour Colonel Massie where were present as before many Gentlemen Souldiers Citizens Ministers of Town and Country besides the Committee and Major of the City this Answer in these words following word for word To the most Noble Governour of Glocester and the Honourable Committee of Parliament in Glocester An Answer TO those ten Questions which by the authority of the most Noble Governour of Glocester John Holford William Hodges John Corbet Ministers propounded by whose sole authority I answer in some of which Questions we agree as in the first fourth sixth seventh tenth in the rest we differ at least in expression I have answered briefly to them all as the Lord gave me time and knowledge and as I was able lying under so many pressures and reproches which God in due time will remove I know in the meane time there is need of patience my Answer is as followeth 1 Whether the Morall Law be abrogated Neg. For 1 The Law morall was revealed from Heaven of God himself on Mount Sinay and therefore in that consideration to be had in high honour and account of all 2 Its part of the holy Scriptures and therefore never to be slighted but highly to he regarded by the whole Church of God 3 It is the very image of God so that by the Law morall wee may see the holinesse and righteousnesse of God 4. Christ himselfe was shadowed forth in the Law for by the law wee see what a one Christ is and was to be even such a one as hath as much righteousnesse as the Law requires 5 All the world shall be judged by it at the last day 6 The Law in the hand of a Mediator is the rule of life for what the law doth command in the letter vvithout that the lavv of the spirit of life doth vvork vvithin vvhich is therefore called the lavv of

a man in foro Coeli as they speake in the high Court of heaven that is done in time within in foro conscientiae in the lower Court of our own consciences by the spirit of Christ which is given unto us now where the spirit of Christ is there are the fruits of the spirit and the fruit of the spirit is in all goodnesse and righteousnesse and truth yea and much assurance 1 Thes 1.5 2 But to affirme when I doe some good actions I must believe my justification and when I faile in some actions as who faileth not I must suspect my justification and so to measure my justification by my acts of sanctification and works which I have done I doe utterly deny as tending to overthrow the most glorious doctrine of justification for in time of temptation I see nothing but sin and death at such a time against hope I believe in hope that I am justified and that is the heighth and glory of faith as Luther admirably speaks 3 Yet this I professe The more a man is assured of his justification the more he doth abound in all the wayes and works of justsication and holinesse 5 Whether Faith be a condition of the new Covenant Neg. For 1 This is one difference betwixt the Covenant of works and the Covenant of Grace the one promiseth life upon condition the other gives it of free promise the first commands much and gives nothing but blows upon default the other commands no more then it gives 2 We are not required to the ratification of the Covenant to bring faith to God It goes indeed for currant among many that faith is the condition of the New Covenant but how many inconveniences comes in thereby experience shews Some learned men therefore judge it to my knowledge more meet to call it a branch of the New Covenant Faith in the New Covenant is the work of God Iohn 6. it being indeed a work meet for God but infinitely too hard for man therefore the gift of God Ephes 2.8 but the Covenant is to give us faith to bring us to God so that faith is a branch of the new Covenant for if God should stay to make good his Covenant till we bring faith to the Covenant the Covenant would be of none effect therefore the Covenant doth not depend upon our beleeving but upon Gods promise and faithfulnesse If we believe not yet he abideth faithfull and cannot deny himselfe 2 Tim. 2.13 3 In the new Covenant God ties himselfe and not the creature we are in his keeping and not our own or else our condition were now as it was before in Adam which no Christian will affirme onely faith is urged in the ministry of the Gospel and in urging of it it is given to them that shall be saved because no man is justified in his conscience before God till be doth believe 6 Whether godly sorrow for sin be required in such a one as is in the New Covenant Affir For 1 It is by all meanes to be required in case of sin of one in the Covenant of grace such a one in such a case is by all kindes of arguments to be exhorted thereunto 2 Sorrow of its selfe is not to be urged upon him therefore the Apostle says I rejoyced not that yee were made sorry but that sorrow which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or godly sorrow sorrow according to godlinesse is by all means in the case above said to be pressed and therefore the Apostle doth in effect affirme that he did rejoyce that they sorrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance which he opens in the next words Yee sorrowed sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God or after a godly manner Now in what the Apostle rejoyced we also may rejoyce in in the behalfe of others 3 Yet I utterly deny it in this sense as if it were so required that the Covenant of grace did depend upon it we doe it not to that end but because the Covenant is immutable and cannot but be fulfilled therefore we doe it for it is a part of the Covenant to leade us out unto it therefore that may be the understanding of that phrase of godly sorrow because it is the work of God in us 7 Whether confession of sin i.e. of our originall corruption and of our sinfull actions reckoning them up before the Lord be required in a Christian Affir For 1 This I have taught publikely and therefore need not speake more the words in effect were these Pharisees and Plypocrites may confesse their sinfull actions but they are not wont to confesse their sinfulnesse but the Saints confesse not onely their sinfull actions but also their sinfulnesse they doe not onely see their actions unclean but their very natures and doe bewayle their natures more then their actions because their evill natures are those corrupt Fountains whence flow these soule streams 2 The confession of the Saints is grounded upon the knowledge of Gods love in Christ but the confession of Hypocrites is upon some other information and grounds 8 (a) (a) How difficult it is to decermine what the Church of England is we may learn frō Smectymnius Whether you hold communion with the Church of England i.e. in our parochiall Assemblies to be lawfull Neg. 1 It is a matter that concerns discipline and that (b) (b) This was given in answer Iuly 1644 question is not yet resolved upon in the Kingdom That every Parish Affembly should beare the name of the Church of England seems strange to me for many Parishes know not what the Church of England means 2 Though there may bee Churches in many Parishes in England yet they are not Churches as Parishes or Parishes and therefore Churches Parishes as is confest are but of late and hamane invention but by the Church of England I suppose is understood either all the people in England as they are by law enjoyned to confesse the same Doctrine and practice the same Discipline and in this sence the Church of England especially in respect of discipline is ceasing or ceased to be what it was therefore by the Church of England I hold it safest to understand all of all conditions that have indeed faith towards our Lord Iesus and so are the Church of God in the eye of God and are of a sutable conversation towards men in practice and God in profession of this Church I rejoyce that I am a member and with it delight to have communion the work of reformation is not finished and scarce at all begun in some places and Parishes 2 For ought I know the people have not repented them of their false worships and that abominable prostituting themselves to the will and ways of the Prelates for which the Land polluted with so much Idolatry Atheisme and prophanesse is now even made drunke with bloud 3 Yet I shall have communion with any people in any Assembly so far as

reformed according to the Word of God 9 Whether Repentance be necessary To i.e. To bring in Repentance a● the word apparently sounds the remission of Sins Neg. 1 It is an unsavoury unsafe and unsound expression (c) (c) Repentance is either legall or Evangelicall as M. Perkins and others distinguish Now legall repentance in these dayes of the increase of knowledge is confessedly not necessary to the remission of sins the unreasonable urging of it is acknowledged to be one cause that rendred the Ministry heretofore so unprofitable requiring qualifications to prepare for Christ men conceiving themselves to have ability to furnish themselves so as to be judged meet even of God himselfe to give entertainment to his Son Now the Question is understood of this sort of repentance I suppose by them that proposed it which gave me occasion so to expresse my selfe in the first Sect. But if they ment Evangelicall tepentance yet remissiō of sins mnst needs precede for remissio of sins cannot be the wages of repentance as it seems to be if it did go before This is then the order 1 The Gospel is preached the sum of which is the remissiō of sins Then 2 It is recived in the Spirit through believing 3 Then comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The change of the minde repentance towards God as a fruit of faith in the Lord Iesus in the which change of minde there are ever these foure things 1 A right knowledge and high esteem of God 2 A right knowledge and high account of Christ as the onely way to God to finde acceptance with him 3 A right understanding of our selves as loved of and reconciled to God in Christ 4 A right understanding and infinite loathing of our selves as we are in our selves denying and abhorring our selves and sins the world and things below for Christs sake bordering nigh unto if not altogether agreeing with that of Bellarmine who affirms that repentance is a way unto faith and justification in the remission of sins which Master Willet in his Synopsis in his fourteenth generall controversie of Popish penance confutes 2 Repentance is not before remission of sins as this question imports for that which is necessary to remission of sins must be before remission of sins is as we must walke in the way before wee come to the journies end now repentance is not the way to remission of sins as Willet against Bellarmine proves but the fruit of remission of sins for remission of sins is in order of nature before repentance as all orthodox men I thinke confesse though both at the same time in every true believer 3 There is no remission of sins beleeved after which or rather upon which doth not follow true repentance yet remission of sins doth not depend upon repentance but repentance upon remission of sins 10 Whether there be a reall change in the person that is saved Affir This I have both publikely and privatly cleered and proved and shall yet further cleer and prove when God shall open a way again unto me Thus much for the present I conceive as touching these perticulars wherein I have spoken my conscience bearing mee witnesse in the holy Ghost what I understand to be the minde of God in holy Scriptures and the judgment of the Orthodox Churches at this day and this not as pleasing men but God referring my selfe to all the godly learned all the World over for judgment herein What ever are the apprehensions of men concerning me as they are very various and strange neither in word or deed no not in thought have I intended or shewed any disrepect to any man as far as I know that differs from me in judgment but have behaved my self with all good Conscience both towards God and men I can speak no more then I know neither shall I willingly speak lesse My humble request to all the Saints and Ministers of God is that whereunto we have attained we may walk by the same rule for it is impossible that wee should in all things and in all circumstances be of the same minde therefore let us not by any means oppresse each others spirit for no man can well speake more then hee knows or confesse more then hee believes let the words of the Apostle be alwayes sounding in our eares as if hee were now speaking unto us as hee was sometimes to the Romans Rom. 12.3 I say through the grace given to mee to every man that is among you not to think of himself more highly then he ought to think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to thinke to sobriety according as God hath dealt to every man the measure of faith which rule if neglected 't is impossible there should be peace not only in the World but even in the Church for there are diversities of apprehensions even of the same things every one speaking according to the measure of the gift of Christ. If this do not satisfie I expect mine Opponents answer in writing because they are many and I in a manner alone besides litera script a manet yet afterwards I shall not refuse conference with any that shall with meeknesse desire it July 16 1644. Robert Bacon The Wednesday following the two publique disputes held in the Colledge there was sent an Order after that some of the Ministers had been in consultation together from some of the Committee who had the day before publikely taken off the charge of errour M. Cerbet and others layed against me in which also they did acquit me as from the matter of errour yet enjoyned me therein to depart the next day a copy of which I could not get neither could then actively obey I humbly presented to them my reasons which were word for word as followeth To the Honourable Committee of Parliament in Glocester Honourable WHereas I have seen an Order agreed upon by some of the Committee that I am to depart this City to morrow being Thursday the five and twentieth of this instant moneth not to reside in any Garison of this County or under the command of the Governonr of Glocester wherein if I fail I am to expect punishment from the Committee I humbly crave leave to lay at your feet these following Considerations 1 I have suffered in the cause of the Parliament the losse of above four hundred pounds in money and goods unlesse I can recover it again in the time of peace so that I expect in justice from the honourable Parliament I contiraring faithfull unto them as I shall through the helpe of God till death liberty and livelihood under their protection which I beg for at your hands their representative here 2 I have not wherewithall neither can I possibly with the safety and health of my person depart so suddenly from this Garison 3 This I know that if I fall into the hands of the Kings forces unlesse God doth mightily deliver me will endanger the taking away of my life by them for God is witnesse