Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	faith_n	justification_n	sanctification_n	4,477	5	10.0495	5	true

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

faith or the lavv of Christ or the lavv vvritten in the heart 7 Those that believe in Jesus vvalke more freely and more constantly in the things contained in and enjoyned by the lavv then they that are altogether under the lavv and vvithout Christ 8 The lavv is exceeding usefull to take luen off from that damnable opinion of their ovvn righteousnesse 2 Whether good works be a means to obtein salvation Neg. 1 I doe altogether reject this expression as most unsavorie and unbesteming the Protestant Religion 2 Yet I affirme that it is as impossible to divide good works from faith I mean that which is saving as it is to divide the light from the Sun or heat from the fire for saith the Apostle We are created in Christ Jesus unto good works which God hath prepared that we should walke in them 3 To affirme that good works are a means to obtein salvation is in effect to deny that Christ is the onely means to obtein salvation for Salvation is by Christ onely Act. 4.12 3 Whether God be displeased with his people that are in Christ for their sins Gods wel pleased with us in Christ and therefore which is opposite not displeased with us in him besides our sins are done away in him ergo not displeased with us for sin in him to be in a covenant of grace or favour and yet to be even in that covenant under disfavour or displeasure seems to me a contradiction we mean such a people as are in the Covenaut of Grace Neg. 1 When we affirme that God is displeased or is angry we all confesse that it is spoken after the manner of men for God is not subject to passion as men are onely through our weaknesse we doe so think and therefore the Scriptures so speak 2 Even when we are chastned of the Lord it is an argument of his love and not of his displeasure and therefore the Apostle sayth Whons the Lord loveth he chastreth the Philosopher would not beat his servant in anger and if it bee condemned in men why should it be affirm'd of God Fathers and mas●ers for a few dayes chastned us after their own pleasure but he for our profit that we might be partakers of his holinesse 3 'T is most peremptorily to be affirmed that God hates sin in whomsoever it is even in his own Son though it was not his but ours and therefore also he must needs hate it in his own children 4 So far forth as the children of God live off from Christ and walke unworthy of the Gospel so far forth they lie under sence of vvrath in so much as the Apostle sayth He scourgeth every son he loves it is not the will of God nay 't is impossible that a man should have peace in the wayes of sin then the devills and wicked men might have peace from vvhom the vvay of peace is hid 5 There are but two vvayes the one of sin and so of death and sorrovv even vvhen the Saints vvalke in that vvay they have no more peace nay for the present not so much as the vvicked have and they have no true peace at all 2 The way of wisdom Prov. 3.17 Whose ways are ways of pleasantnesse and all her paths are peace who so walks in that way and so far forth as he walks in that way shall never want peace 6 So there are two ways by which God hath made himselfe known in the Scriptures and is known at this day among men The first is by the Law onely so the naturall man knows God and no otherwise so that so far forth as he keeps the Law so far forth he apprehends he pleaseth God i.e. as he looks upon him in the law and again so far as he comes short of obedience to the Law so far he apprehends he displeaseth God as he is known in the Law i.e. out of Christ and it is so as he apprehends 2 God hath made known himselfe to us in Christ and so he is well pleased with us in him Mat. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I amwell pleased to this all the Scriptures beare witnesse Whom he loves he loves unto the end for he loves them for Christs sake and not for their own and loves them as much at one time as at another now Christ for whose sake God loves us is yesterday and to day and the same for ever and therefore so must needs Gods love to us be in him God forbid that we should affirme that God is up and down with us in his love indeed a man yea a believer to the dishonour of God doth too frequently thinke so but his thoughts are not as our thoughts onely it's most true that through sin the soule is somtimes so clouded and misted that it cannot see its way to God neither the light of his countenance shining upon him but apprehends himselfe under wrath judging himselfe by the Law as he cannot easily otherwise doe for as Luther speaks it is no easie thing to apply Christ and his righteousnesse and Gods love to us in him at such a time So far as naturall we judge our selves by the Law but so far as spirituall we see our selves accepted of God in Christ by the Law we see our selves lost by Christ revealed in the Gospel we see our selves justified by the first we are sinners by the second righteous this is judged orthodox by Luther and I am perswaded by all other so ber men 7 As for our persons God loved us when we were yet sinners Christ dyed for us when we were enemies therefore being reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be saved from wrath through him that is from that anger as the word from the Originall may be read meaning from that wrath or anger which was due unto us by the Law and therefore he adds in that Rom. 5.11 Not onely so but we boast or joy in God through our Lord Jesus Christ by whom we have received the atonement in so much that Doctor Sibbs affirms that a man well acquainted with the doctrine of reconciliation to God in Christ may even goe singing to heaven 8 I have used the more words about this question because the manner of the proposall I confesse is not so warrantable by the Scriptures therefore when it was delivered thus Whether God be displeased with the sins of his people I affirmed it but being thus delivered I denyed it least it should be thought that God with whom there is no variablenesse or shadow of change should be unconstant in his love to his elect whom he hath chosen to himselfe in Christ 4 Whether those in the Covenant of Grace are to try their justification by their sanctification Affir For 1 No man knows his justification till he findes in himselfe in some measure of sanctification or holinesse i.e. that seed of God which John sayes abides in him that is borne of God 1 John 3.9 For what is done without

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

others of your minde 1 The Kingdoms Wealo 2 The Churches peace 3 Your own and others settlement But for the first consider Is not Christ King of Nations doth not he uphold the worlds by the word of his power is not the Kingdom His and at His disposall he sits at the sterne and guides it who hath redeemed it with his bloud Oh that you and all the Kingdom could see him taking care of it as hitherto he hath done And for the Churches peace is it not durable like it selfe and him that gives it an everlasting peace extended to it like a river even the peace of God which passeth the understanding of either men or Angels effectually to perturbe Christ gives peace not as the world giveth to take it away again wherefore it is a true position where men have not peace with God and one with another they are rather out of then in the Church for the Church is a Kingdom cannot be shaken and for your selves if Christians are you not upon a Rock why then like Ahaz and his people are you moved as the trees of the wood are mooved with the wind and not rather are at rest in Christ and in him by faith quiet from fear of evill he that wavereth is like a wave of the Sea driven with the winde and tossed The Advice then is have faith in God for Kingdom Church your selves he that beleeveth shall not be ashamed A beleeving Kingdom a beleeving Church a beleeving man shall not be moved but distrust the arme of flesh your wisdom zeal government you so contend about the weapons of that warfare must not be carnall that must take down those strong holds of Satan Errour and false worship but such as are mighty through God thinke not as Uzzah did of whom men speak so much at this day though without knowledge that the Arke will fall unlesse you put to your hand in an un-due manner to support it and know you not t is true alone of Christ the government is upon his shoulders he that puts to his hand as thinking he supports it profanes it dishonours the High-priest that is entrusted with the care of it more commit the sin of Uzzah then men at this day are aware of the spiritualty as they speake that would keep up the distinction still more then the temporalty run upon this rock and have done so of a long time who have taken all into their own hands if as Christ were not King and the inheritance not His but theirs and therefore have divided it as the Jews did among themselves let us then remit the care of these things so far as we are concerned in them to Christ that careth for us according to the Apostles rule be carefull for a Phil. 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing c. but will you neglect to doe what you can to preserve the Kingdomes weale the Churches peace our owne and others settlement in the truth God forbid provided yet we observe these three cautions 1 That we in the use of means keep within our Spheare as many doe not 2 That what wee doe we doe in truth for means used without faith is like fire painted on the wall it makes a blaze but gives no heat 3 That the remedy be proportioned to the distemper For it doth appeare exceeding strange and unchristian that I say not Antichristian and it will doe so more and more that Errour Schisme Heresie which is the Gangrene you pretend so excedingly to feare being in the very nature of it a spirituall and soule distemper the temporall sword according to the Popish tenent should be thought the onely and the most effectuall means for the cure of whether this be not to pretend onely to be a Physitian a soule Physitian and yet to have recourse wholy to anothers box for ointment to do the cure Hence it is that so many are proclaimed Schismaticks Hereticks in the Pulpit to provoke and engage the Magistrate before there is any argument or Scripture sufficient brought for the proving of them to be such even to this day well nigh all hath been taken in for Oracle that some few men pretending piety and zeale for holy Church hath suggested to the Rulers of the earth to the shedding of the bloud of Saints and turning Kingdoms upside down But all praise be given to God and Hallelujahs sung to him that sits on the Throne this Book of deceit begins to be opened and the Kingdoms learn of Christ to read it that the Nations for this cause we hope may learn war no more ● It is no Paradox to affirm that self-confidence is haunted with exceeding fear The Scriptures Emblem Character Of an unbelieving self-confident man is Magor missabib Feare round about He fears where no fear is a fear hath tormēt Again The Scriptures Emblem Character Of him that hath Faith in God is Noah in the Arke or Moses in the clift of the rock He is not afraid of any evill tydings he fears nor the losse of life estate least of all the losse of his Religion His heart is established with grace and not with meats outward things To the Reader line 21. r. Apostles advice FINIS