Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	grace_n	law_n	23,995	5	5.6906	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80553	A vindication of the magistrates and ministers of the city of Gloucester, from the calumnies of Mr. Robert Bacon, in his printed relation of his usage there, which he intitles, The spirit of prelacy yet working, or truth from under a cloud. Together with ten questions discussed, which tend to the discovery of close antinomianisme. / By John Corbet minister, and chaplain to Major generall Massie. Published by authority.	Corbet, John, 1620-1680.; Nicanor, Lysimachus, 1603-1641,	1646 (1646)	Wing C6267B; Thomason E337_15; ESTC R200828	24,213	37

but in a great desertion and the want of a spirituall fight to behold the brightnesse of the Lord shining upon us Or when Faith revives a man from under the sad apprehension of his fall or backsliding it is done when he hath made search after his former evidences and discernes at lest the root of grace alive in the soule Q. 5. Whether Faith be a condition of the new Covenant Neg. according to Master B. 1. HEre we differ in opinion Master Bacon thus differenceth the Covenant of works and the Covenant of grace That the one promiseth life upon condition the other gives it upon free promise Answ The difference of the Covenants was wont to be made by their conditions In the first life is promised upon condition of workes in the second upon condition of beleeving The same place which works had in the first Covenant faith hath obtained in the new There is a law of works and a law of faith Faith is the Gospell duty and unbeleefe is the maine Gospell sinne But let us examine the difference made by him The Covenant of workes promiseth life upon condition the other gives it of free promise Answ A free promise doth not deny all conditioning as To as many as received him to them he gave power to become the sonnes of God even to them that beleeve on his name neither doth the free promise exclude the condition of Faith for the Law of Faith is free of the highest grace and doth exclude boasting and bondage 2 We are not required to the ratification of the Covenant to bring faith to God but the new Covenant is to give us faith to bring us to God 〈◊〉 Answ Neither to the ratification of the first Covenant were we required to bring works to God nor did any works before the Covenant merit or make way for the promise of life upon condition of works But God in the very making of that Covenant gave man abilitie to perform the tenure thereof On the same manner supposing Faith to be the Condition of the new Covenant it doth not infer that we must bring faith to God but 't is most necessarie that God work faith in us to the ratification of the Covenant Faith is not pre-required in the way of merit or previous disposition but at the very instant when God strikes Covenant with the soul faith though freely given is requisite to the existence of that Covenant And whereas he saith The Covenant doth not depend upon our beleeving but upon Gods promise and faithfulnesse I answer The Covenent doth depend upon Gods promise as the ground and upon our beleeving as the Condition To prove that the Covenant doth not depend upon our beleeving as a Condition he urgeth 2 Tim. 2.13 If we beleeve not yet he abideth faithfull and cannot deny himself If he will draw thence any thing to his purpose he must thus expound it if we beleeve not yet he will give life unto us because he abideth faithfull and cannot deny himself Whereas the sense is manifest if we beleeve not yet he abideth faithfull and will make good his promises to them who by faith receive them 3 In the new Covenant God tyes himself and not the Creature Ans The essentiall form of a Covenant requires the binding of both parties But how doth he prove this paradox Because we are in Gods keeping and not in our own Is not this sound reasoning We are in Gods keeping therefore God tyes us not Or because God doth uphold us above the power of falling away therefore we are not bound to persevere in beleeving And if God tyes not the Creature he hath let loose the rains to all licentiousnesse In the last clause he saith That faith is urged in the Ministery of the Gospel and given to them that shall be saved because no man is justified in his conscience before God till he doth beleeve Ans Here we have an Antinomian principle that Faith doth not receive and apply our pardon but serves onely to read our pardon Secondly he confounds Justification before God and that before Conscience which are distinct notions Qu. 6. Whether godly sorrow for sin be required of such a one as is the Covenant of grace Aff according to Mr. Bacon We agree in the tearms of the Question but first I shall observe that Mr. Bacons preaching did rather tend to undermine godly sorrow He had these passages Pharisaicall Repentance doth consist in Contrition Confession Humiliation and Satisfaction First in Contrition i. brokennesse of heart thus the great Pharisees of the world speak of it That there must be in those that do repent before they be accepted of Christ Contrition enough i. brokennesse of heart before they come to Christ Now I would fain know when we should come to brokennesse of heart enough that we may be judged fit to come to Christ I think none of them are able to give satisfaction And a little after You must not think to get a broken heart before you have got Christ but having Christ he will give you a Broken heart Here he makes Contrition a part of Pharisaicall Repentance and accounts them the great Pharisees of the time who require Contrition enough before men be accepted of Christ But those Preachers who in Mr. Bacons esteem are Pharisees do teach that true Contrition is wrought in respect of time neither before nor after the receiving of Christ but at the same instant without which there is no coming to Christ though he saith it is wrought after When Christ proclaims Come unto me all ye that are heavy laden can any then come to Christ till he hath a Broken heart And Contrition enough is required not in respect of quantitie and measure but for quality and kind which is wont to be set forth by quantitative tearms because 't is a solid deeper and more piercing sorrow then all worldly mournings and the greatest howlings of Hypocrites 2. Whereas he now saith that godly sorrow is required in case of sin he hath expresly declared the contrary in the forementioned Sermon in these words Humiliation for we speak of Pharisaicall Repentance for these things are spoken of those that repent to Salvation but in an other way is a certain casting down of a man or woman because of sin or the evill that doth accompany it This is found in Hypocrites and unbeleevers Gen. 4. Matth. 6.16 Isa 58. By this dejectment they think to come into the favour of God but by it may come into the disfavour of God I shall describe that Humiliation that is approved by God and found in the Saints It is a dejectment of a mans self upon the sight and knowledge of the glory greatnesse power and goodnesse of God in Christ Jesus So that as the knowledge of God in Christ doth increase in the soul the soul is abased as Isa 6. four first verses Thus he declares Pharisaicall humiliation to be a casting down of a man because of sin the