THe present times do seem to groan under the multitude of Books, which are thrust out into the world by a Generall opinion of self-sufficiencie. Insomuch that the unskilfull Reader is quite oppressed, and instead of making progresse in the way of solid truth, sits down amaz'd: Wherfore I should easily resolve never to divert the very looser thoughts of men, by any object cast before them, which according to Solomons expression, doth neither help to abate the number of that which is wanting, nor to make strait that which is crooked; i. e. neither to make up the defects of the state of knowledge, nor to cure it's distempers. And for this cause I much bewail my unhappinesse, that I am forced to the publick view in a businesse in it self mean and slender, but now to be undertaken of pure necessity. Which I speak not to detract from the value of the least materiall circumstance appertaining to Religion: but all inferior passages are not worthy to trouble the world with a large declaration of circumstances. Besides points of high concernment were then slenderly handled in a subitaneous dispute. The reading of this Reply I chalenge as a due from them that are acquainted with, have heard of, or are any way interessed in this Contestation, that the truth may be cleared. But for them that are strangers, or have their judgements equally poysed, if they will be so courteous as to behold, they may judge where the spirit of bitternes, and calumny doth lie under the insinuations of a sweet spirit of meeknesse. Let none expect things of an higher nature then the matter it self will reach. And for my Reply, 'tis the labour of six dayes without the advantage of my Papers, and the help of others ingaged with me, when the Relation hath been written well nigh two yeers since. Let this be accepted from one whose hearts desire is for the glory of Sion in the Churches Reformation according to the genuine, not the constrained and rack't sense of the Nationall Covenant.
A VINDICATION OF THE MAGISTRATES And Ministers of the City of GLOVCESTER, 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.
He that is first in his own Cause seemeth just: but his neighbour cometh and searcheth him.
Published by Authority.
LONDON: Printed for Robert Bostock dwelling at the Signe of the Kings Head in Pauls Church-yard. 1646.
TO THE RIGHT HONOURABLE WILLIAM, LORD VISCOUNT SAY and SEAL.
I Find my self, with many others, represented to Your Honors view in as odious Colours as Malice it self could deblazon, in Mr. Bacons Printed Relation of his usage in Gloucester. Whereupon I conceive my self bound to maintain my integrity both in respect of my person as a Christian, and of my calling as a Minister. I have therefore published this Vindication, which [...] present to Your Lordship, beseeching You to receive it as an humble yet necessary addresse to Your Lordships Justice. Had I declined this Appeal, I might either be thought guilty, or to derogate from Your equity and impartiality. But I know that Your great and Noble Spirit highly disdains the patronage of the least falshood, and will condescend to a Vindication of the Truth from what ever hand it comes. Let your Honour be pleased to conceive of me, as one who desires and should joy in your favourable opinion. My prayer is, that according to Your renowned Piety your Name may be precious and Honourable, for promoving a blessed Reformation, and the fixed Ordinances of Jesus Christ: and for this the Souls of the people of God shall blesse You.
TO THE RIGHT WORSHIPFULL the Mayor and Aldermen of the City of GLOUCESTER.
I Am constrained to publish an Answer to Mr. Bacons Relation, wherein both you, and the Ministers of your City with divers others, are vehemently traduced. It troubles me that Gloucester should come in question or be spoken of in such a slender businesse; yet since it is made publick I cannot neglect it. Besides, greater Events do take their first Rise from small beginnings: And I know not what influence that vain Relation may have on the publick, if it passe uncontrolled. Unto you therefore I tender this Vindication, and cast my self upon your Censure where these things were acted. I value my Reputation with you, and I trust shall still behold my native place with comfort, and the manifestation of a good Conscience, which I can never hope to do if mine integrity fail me. The Lord make you valiant for his Truth, and according to your power to avenge the Quarrel of His Covenant, and to contend for the Faith which was once given to the Saints.
The summe and substance of that whole businesse, which is styled by Mr. Bacon, That great and publick contestation had in Gloucester, July 1644.
MR. Bacon arriving at Gloucester as a meer stranger (whether upon a call to supply the room of an absent Minister himself knows it matters not) was permitted, & by my self once requested to preach there. His first Sermon in publick was upon the Monethly Fast before the greatest, if not the onely Congregation in the City that day. Divers Ministers then present were much troubled not onely at particular Doctrines delivered, but at the whole frame of his Prayer and Sermon, as being no way sutable to a solemn Humiliation. The Magistrates and religious persons of a better understanding and temper, took the like offence Sine Ira, & odio, for they knew him not, nor his former conversation. After this, he preached other Sermons, to supply the absence of Mr Hart; the drift of which Sermons shall be declared in the examination of particulars. The serious people had thoughts of heart concerning this thing, others discoursed, and the whole City was quickly filled with this businesse. The Magistrates were as much troubled as the Ministers, and that chiefly upon their own judgement, not others information. The Mayor stopp'd the course of his preaching (as himself relates) which restraint was taken off by the Governor for a further triall. The generall offence was heightned. Whereupon it was moved among the Magistrates, that he should depart the City: but this motion was again let fall, and 'twas ordered that he should come to a dispute or Conference in the Governors Chamber the next Lords day after the Evening Exercise. The Mayor, Governor, Committee, and many principall Citizens together with the Ministers met at the time and place appointed. The result of our Conference was to be penned, that there might be no shifting on either party. And because Mr. Bacons preaching was full of affected ambiguity, we desired in the first place to propose certain Questions concerning fundamentall Doctrine, and those onely upon which his preaching did immediately reflect. And though he pleaded this dealing to be the way of the High Commission Court, yet the Equity thereof shall be made good. For the debate of these Questions, Mr. Bacon was allowed about three dayes preparation: But he instead [Page 3] of accepting the Dispute, brought in at large his own stating of the Questions, and his Judgement upon them. And when the Errors and impertinencies thereof were clearly argued, he utterly disclaimed all dispute, referring us to his Paper, and requiring our Answer in writing, in which way there could be no end of the Controversie. Yet he received from my self an Answer in writing. Neverthelesse his own partie made great outcryes of palpable injurie in the manage of the Conference. Whereupon for a generall satisfaction a publick Disputation was had in the Colledge between Mr. Bacon and my self. Which being ended, the same day the Committee desiring the Ministers to be present, drew up an Order injoyning him to quit the Town. This Order was disobeyed: whereupon a second was drawn up more vehement then the former, but that also slighted, in pursuance wherof the Governor commanded a small party of horse to be his Convoy through places of danger to other quarters of the Parliament, and from these he received civill usage according to his own testimony. This is the truth of his remarkable Story, which he brought forth in so large a Declaration, professing that this Argument might have swollen into a greater Volume, but that there is no end of Disputes.
An Examination of the particulars in Mr. Bacons Relation of his usage in Gloucester.
Wherin if many triviall circumstances shall nauseat the serious Reader, let him take notice that I am bound to follow an extravagant Adversary step by step: And for my faithfulnesse herein, first let him look back upon my Appeals. Secondly, that these things were acted before many witnesses, to whom I am well known, and with whom I value my Repute. Tbirdly, I am assured of the concurrence of godly Ministers; but am now constrained to appear alone, because haste is my greatest advantage.
I Cannot passe by the frontispice without observation, which would raise the thoughts of the Reader to expect some great and admirable discovery. And what is it? The spirit of Prelacy yet working, or truth from under a cloud. What an incongruous beginning yet proportionable to the rest! If the latter part of the Title be an explanation of the former, as such connexions would import; then the spirit of Prelacy yet working is Truth from under a Cloud. What then is intituled unto this great mystery. A Relation of that great [Page 4] and publick Contestation had in Gloucester. July 1644. Certainly this Relater will abate nothing of his value. Such Titles are fit for some generall meeting of eminent persons, a dispute before the representative Body of a Kingdom, or some famous result and notable periods of the debates of a Nationall Assembly. Besides 'tis called that great Contestation, as if the whole Kingdom either did or were bound to take notice of it.
In the intimation to the Reader what greater advantage could I wish, Quam quod accusatori maxime optandum consitentem reum. He doth freely confesse, that nothing was done in this matter, but in the eye of Authority, and by their order. Let it be considered that this Authority was the joynt consent of the Civill and Military Government of Gloucester, a place famous for it's fidelitie to the Kingdoms Cause in the greatest strait, that the Parliament was as yet ever cast into since the beginning of the War, a place which was a refuge and Sanctuary to godly Ministers and people in their distresse, which they that were refreshed will at this day acknowledge.
He desires to give an Experiment of the seasonablenesse of Mr. Colemans caution to the Parliament, that the Clergie (ut vocant) may not carry on their own self designes, that is in plain English, to hinder the setling of Church-Government. It is well known that they who retard or hinder the Reformation, must needs drive on self designes.
He speaks also of my Reply, and a Rejoynder made by himself at that time. In this point I accuse him of palpable injury in publishing his own stating of the Questions, and concealing my Reply, which was not onely given in to him in private, but was read at the publick Disputation. Thus hath he prevaricated in a main part of his Relation. Then such partialitie what can be more unworthy of an ingenuous Adversary? As for his Rejoynder, I never saw it, nor remember that I heard of it. What is this more then to think a Rejoynder, yea a meer nothing? For, de non entibus & non apparentibus eadem est ratio.
Of the Relation it self.
IT is said, that an offence was taken, but non given at a Sermon preached by him on the publick Fast day. Ans. An offence may [Page 5] be given, and justly taken not onely at things unlawfull, but at things unexpedient. As for this particular case, the whole frame of the Prayer and Sermon was no way fit for a publick Fast, Confession of sin almost wholly omitted, the work of Humiliation disparaged, the Doctrine of Repentance, and Contrition or brokennesse of heart, as it is taught by our Ministers of the good old way of the Non Conformists, was condemned for Popery, although through many circumlocutions, mazes, and ambiguous tearms. An instance was given in an Allegory taken out of the Crums of Comfort, called A Remedy for a sin-sick Soul, and is inserted in the close of his Relation, which he hath tearmed a ridiculous and soul-killing Medicine. This Medicine was composed by an eminent Divine, and though it may be questioned whether it be sightly so to allegorize, yet it follows not that 'tis either ridiculous or soul-killing: and being devested of its party coloured coat to appear in proper and plain tearms, it will be found to carry no disproportion to the Analogy of Faith; Though he cals it rather the language of Rome then Canaan. But this was not that spark which was blown up into so great flame, but was onely an instance selected by him on purpose, because most easie as he conceived to be made odious. Neither was the Fast-Exercise the sole ground of the Controversie, but each Sermon increased the fire.
The first Charge is given in against Mr. Marshall, Mr. Holford, and my self for solliciting the Mayor to suspend his preaching. As for Mr Marshall whether he did so I know not, neither doth it much concern the businesse, but I must tell the world, that Mr. Bacon hath traduced this able, painfull, and godly Minister with a grosse untruth, that he lived and preached among the Cavaleers. For he hath lived within three miles of Gloucester for many yeers before the War, and never removed from his own Charge, and whereas he had sometimes a weekly Lecture at Berkly, he discontinued it when that place was possessed by the Kings Forces. For my self I remember not that I made known any grievance to the Mayor concerning him, before he was publickly questioned: but I know assuredly that I never solicited that he might be suspended, neither did I move one syllable against his second liberty of preaching obtained from the Governor, as I might easily have done. [Page 6] Besides, the Mayor sent for me to the Town Chamber at severall times complaining of this Man. And once meeting Mr. Bacon in the Tolsey I appealed to the Mayor, and others present, whether I had been his accuser. Mr. Holford is accused of labouring to keep in with both sides. This is one mans report; but thus much I can say for my Brother in the Ministery, that he was an open, and earnest opposer of Sectaries, and 'tis hard for me to conceive (let others judge) that a knowing man should seek reputation or advantage by under-hand dealing, or comply with that party, whose spirits were imbittered against him.
His restraint being taken off, and he applying himself to clear the Doctrine of Repentance (though indeed he muzzled the truth thereof) he tels us, that one Wheeler set himself to take Notes of his Prayer and Sermon to stir up adversaries by giving information, which we are said to receive with all readinesse. What a remarkable and worthy passage, as if we had need of Spies to pry into that which was delivered before so many witnesses: or that one mans information were the ground of all the following trouble, which was raised by a generall complaint. But Mr. Wheeler professeth that he was once resolved not to hear him, having been at Gloucester for the space of three weeks before, but was perswaded thereto by the urgent importunity of many of Mr. Bacons followers: and he upon whose report this aspersion was grounded, hath since acknowledged before witnesse, that he had done Mr. Wheeler wrong. And the Sermon Notes, which were read at the first Conference Mr. Bacon acknowledged to be true. As for the Ministers readinesse to receive information, we acknowledge that we undervalued the businesse too much, and were blame-worthy in neglecting the truth and our selves.
He imputes to Mr. Holford, Mr. Hodges and my self the cause of his summons to the Covernors Chamber on the Lords day. Whereas it was concluded the day before by the Magistrates, when they had once thoughts of sending him out of Town without more ado. And of this I had not the least intimation, till the meeting was resolved upon, and the report thereof spread about the City, though he saith he never heard of it till the time came. And thus doth a veyn of Calumny run through the whole Relation.
He observes that he was sent for by a Souldier as a transgressour. [Page 7] What a triviall circumstance, and absurd collection? Is it not well known, that Souldiers under the Command of a principall Officer are like the Centurions Servants, who said to one come, and he cometh; to an other go, and he goeth; and to a third do this, and he doth it?
This meeting consisted of men of quality, common fellows were excluded, except some of his own party who were admitted by our consent; among whom a young preaching Pewterer.
An other Aspersion is cast upon the Ministers behaviour in time of the Conference, That they upbraided him with much unbeseeming and reproachfull language, rushing upon him with a torrent of evil words, till that unseemlinesse was remedied by the Governors command. This is a meer slander, having nothing of truth, and herein we can appeal to the Governors own testimony. A greater Acrimony might easily manifest it self in a serious Contest, but without bitter invectives; and if some did inveigh against Hereticks and Schismaticks in generall, yet not against his person. Or if a stream of words might flow from divers men, the cause of it was his refusall of a positive Declaration. And if one man at that present had nothing to charge him withall, yet there were many Ministers, and the Controversie did not depend on the Judgement or manifest of one Man. And whereas he speaks of their laying heads together, let him know there were such men as scorned a Combination, who walked not in the dark, and can offer themselves with much boldnesse to be judged by mans judgement, although he that judgeth us is the Lord.
But here is the main grievance which he labours to display, That not finding sufficient matter of accusation, we began to examine him upon certain interrogatories: against which he protested, because it favoured so strongly of the illegality of the High Commission Court. Wherefore to justifie our proceedings, we offer these things to be weighed by the judicious. Mr. Bacon was looked upon in the notions either of an Erroneous, or of an obscure, and ambiguous Preacher, not by reason of his profound; but his wavering and doubtfull Doctrine. First, he was considered as ambiguous, and therefore suspected and dangerous. Which appears in that he did alwayes pretend unto something extraordinary, beyond that which the people had been formerly taught, even concerning the substance [Page 8] of fundamentall Doctrine: every mindfull hearer took it for a new way, especially his own favourers, & then the tearms of legall Preachers, and Preachers of Christ began to be rolled upon every tongue. Besides, in the explication of any point, he would heap up an infinity of words passing to and fro in a constrained way, that one might easily beleeve, Male res agitur ubi opus est tot remediis. There was still an expectation of some great thing carried aloft in the Clouds, which a while after fell down in a plentifull showre of words. And in such a case who can blame the jealousie of a Minister; who must watch over the Flock, as one that must give an account of their souls? Insinuations of Errour slide into the minds of people, when the violent approach of corrupt opinions begets horror, and saves them by fear. Secondly, Mr. Bacon was lookt upon as an erroneous Preacher: some things are hinted already; and the rest are to be made known, when I come to discusse the Questions. Neverthelesse 'tis worthy observing that he was more liberal in private then in publick, the mysteries were unvailed, imis penetralibus, because al was not thought fit for a promiscuous, and unprepar'd Auditory. One instance shal serve, which will be made good by approved testimony if need require. In private he disputed against habituall graces, not in the way of Argumentation, but according to his proper Judgement; but in publick such a designe must be carried on through a maze of intricate and perplexed words.
But we are charged in compelling Mr. Bacon to a self accusation, and therein with reviving the abolished tyrannie of the High-Commission. To this it is answered, that we did not require him to betray himself, nor to disclose any secret concerning him or his, that might make him obnoxious to any mulct or penalty. And had he refused to Answer, his danger was no more, then the scandall of his Doctrine. We did not assume a liberty of proposing Questions in infinitum, but such onely as immediately reflected upon his preaching, whereby we were scandalized; yea and such things as did arise out of his Sermons. And that not so much to know his opinion, as to lay down some ground-work upon which the debate might rest. Moreover, did ever any that were examined by Authority (suppose of the Prelates) in the principles of Faith, account that Examination a Tyranny, or a means to [Page 17] ensnare them? Besides a Minister is bound to declare his judgement in the principal matters of Divine knowledge, if meerly desired by his fellow labourers, whensoever they are publikely offended, yea though unjustly. But there is more yet in this case. Mr. Bacon came as a stranger, and though he had the power of a ministeriall calling, yet he had neither power, nor call to exercise his ministery against the consent of the Magistrates and Ministers of that place where he sojourned, And it is provided by Order of Parliament in their Instructions to the Committees of some counties, as in Sommerset-shire, that every Minister placed by them in any Sequestred living, shal undergo the examination of three Ministers in the same county. Thus much for the first meeting in the Governours Chamber.
The Questions were not propounded as we in our wisedoms (according to his phrase) thought meet; but as his preaching and practice did require. A Debate upon them was reserved for Wednesday following, in that place where the Councel of War was wont to be held.
His tedious mention of many idle circumstances, I passe by, as unbeseeming a grave Relation. At the place appointed, Mr. Bacon brought in an Answer in writing to the ten Questions, as himself pleads, according to a former command. But he fails in the truth of the businesse: For an Answer in writing was not required, but a Verbal dispute; though it was thought meet that the Arguments urged on both sides should be then written, that we might not lose our selves in a Chaos of words. The reading of his Paper, I undertook of my own accord; for the Governour intended a dispute, and then chalenged Mr. Bacon for refusing. I gave off reading in the midst, not (as he saith) because unwilling that the company should hear altogether; but partly, because I was tired with many tedious impertinencies, and longed to make answer; partly, because the bare reading of a large Paper, containing sundry things, could give no satisfaction to the people. Neverthelesse I examined his stating of the Questions one by one, by clear argument discovering his errours and nullities, to which he would give no answer, but referr'd all to his Paper, which was then Refuted. If there were confusion of language, that was caused by his obstinate silence. For who could endure so grosse a tergiversation, accompanied with a self-justification to the highest?
2. Master Bacon here and elsewhere complains of reproachful language from the M [...]nisters. But I must answer him, In generalibus versatur dolosus. Let him give an instance of such Reviling. I can justifie my self, neither do I remember any railing accusation that then fe [...]l from the mouth of a Minister. But if any of them did vehemently charge him with the shame of a self-baffle, shall that be called reproach? Those Ministers are more ingenuous and of better spirits, then this R [...]later desires to render them. I could not observe, nor remember every passage that fell from those in Authority, or from the standers by. Neither do I justifie their threats, if there were any. But his person was no more endangered then ours, whatsoever be may pretend or intimate. As for that Gentleman whom he reports to be of no mean command, though his Military-Office were not in the Garison, I can say little to his words what they were. He hath been an ancient professor of Religion, and of approved integrity. But if it be said that the people called him Bonner, it must be the greater part, or the better part, or at least a considerable part. But the speech of one Woman, he is pleased to attribute to the people. So greedily doth our opposite catch at every circumstance, though strangely misrepresented. He addes, that besides divers Ministers, one a Cavalier openly jeered him. This is a malicious slander: let him name the persons. That Minister which was taken in arms against the Parliament, had voluntarily taken the Covenant, and therupon obtained his liberty: but he had no hand in the manage of this businesse, being a spectator onely: and for his open jeering, if it be true, as I question, others could not prevent that incivility.
In the close of this unweldy Conflict, a writing was drawn up, That Mr. Bacon had divulged certain erroneous Opinions, in which at a Conference he had given no satisfaction: The Auditors were to Subscribe if they pleased. But he declares, the reason of this Subscription was, to send him up to the Parliament or Assembly the next day. I professe that I knew not of any such thought, and am assured, that the Governour did not intend it; but I conceive that he grounds his assertion upon some wandring speeches scattered among the people: But this is the truth of the businesse; We have had great experience of the vain boastings of Sectaries, who to wound the Reputation of those that encounter them, proclaime a Victory and sing the Triumph, what ever the successe be. This was then feared from that [Page 19] Party; to prevent which mischief, a Subscription was then thought upon, and first hinted by a moderate man, no Minister, nor at that time a Magistrate. And to this none were compelled: onely, when we had a meeting, for satisfaction, we desired to know the opinion of the Auditors. And of those Six persons that refused to Subscribe, some pretended that they did not heare, others that they were not present at the whole Conference, one or two would give no reason: but none of them did avow to have received any satisfaction.
That the manner of our proceedings were generally complained of (as is related) and accounted neither Christian nor justifiable by the Law of civill Society, is a grosse calumny; and herein I appeale to the Inhabitants of that place. What one man, namely, M r Shepard, might in private acknowledge is nothing to our purpose. Thus much for the second meeting.
The Mayor with others are said to spend much time in perswading him to depart the City: affirming, if he were the most Orthodox Preacher in England, he were not fit for Glocester. Thus they speak upon bare supposition. And the consequence drawn from hence is most absurd, namely, that an Orthodox Preacher should be a burden too heavy for Glocester to bear. If M r. Bacon supposed to be an Orthodox Preacher, be not fit for such a place, doth it therefore follow that no Orthodox Preacher is fit? Is Mr. Bacon and Orthodox Preacher convertible? Experience witnesseth, that not only Orthodox, but some good men may not be fit for some Congregations. Besides this thing doth assure us of his importunate contradiction, who would stay in a place where he had no interest, when the Magistrate desired his absence, and perswaded his departure upon this ground, that he was not a man fit for Glocester. But he saith, He feared the desertion of his owne or rather Christs Cause. Answ. Is the Cause of Christ maintained by a troublesome presence in despite of the Magistrate? Tis enough, that a man makes answer in a free confession and submits to the censure of Authority.
The Relation proceeds to the publicke Disputation; for which purpose there was an Order from the Governour directed to the severall Ministers to be read in the Pulpit, That if any doubted of the approvednesse of the proceedings in the two former meetings, satisfaction should be given in a more publicke way. This Order I received as I [Page 20] was going into the Pulpit, without the least intimation or thought thereof before, though the Dispute would rest upon me. The Governour was moved hereunto not to terrifie Mr. Bacon as he doth imply in the expressions of his great thoughts of heart; But upon the advertizement of false Reports raised by his followers. Here as in many other places a heape of circumstances are brought in being more fit for an idle Romance, then a serious discourse.
The Governour, and Mr. Bromwitch of the Committee are said to engage themselves to protect him from slander and wrong, which the one heard, and the other saw he formerly sustained. He makes it the sense of the Governour that he had sustained wrong, which is knowne in Glocester to be a manifest untruth, and cannot be rationally conceived by any that knew that businesse.
He speaks of a Marshall standing at his elbow with a Halbert though he perceived it not, of purpose, if it might be to daunt him. I observed no such thing, standing opposite and likely to behold his attendance: the Governour protests against it; and to stand with a Halbert, is not a Marshal's posture. Besides, it was so much invisible, that Mr. Bacon observed it not, which could not well have been if any had stood there in terrorem. And is it not a childish conceit, that a Minister should be terrified by a Marshal with a Halbert; and an exploded folly to blesse God for his assistance that he was not daunted thereby?
The way of the Dispute in general, was on this manner. I proposed the Questions; Master Bacon affirmed or denied, and read the stating of them: I read my written Reply, thence drawing concise Arguments, to which he made large Declarations. It seems we must give him leave to proclaim and glory that his Adversaries fell before him, to the great contentment and satisfaction of the believing and more sober-minded people. But it had been better that his neighbours mouth had praised him. Doth he not arrogate very much, that all the believing people should rejoyce at his clearing? Let these absurdities confute themselves. He speaks of Discontent that appeared in the faces of his adversaries. Who made him a judge of our thoughts?
But it is said, Master Corbet confessed before all the people, that it had been better never to have begun such a task; for the people will run after him much more then before. Answ. It's impossible to remember every word that passeth in the heat of disputation. But [Page 21] my complaint, whatever it was, was thus grounded. Master Bacon would dispute neither in a formal Syllogism, nor Enthymeme, nor in any Argumentation trussed up in a Logical way; but ran thorow many Ambages, and seemed to make Speeches with an affected deliberation; and still he craved leave to explain himself: which prolixity spent the time, lost the Argument, and confounded the Hearers.
He tells us that the evidence of the truth had for the present struck a deep silence in all his opposers. Here is an absolute falshood: For unto his Answers I still made Reply, till we were taken off, and caused by them that moderated to passe to another Question, according to the Law of Disputation.
He relates that some were complained of by witnesses to have vowed to be the death of him. Here is an high Charge given in; but to whom the complaint was made, or by what witnesses, or who those were that had so vowed, it is not signified. In this he deals deceitfully, lurking in generals, and maliciously, in leaving doubtful not onely the persons, but the conditions of them who should so vow: the world might suspect Magistrates, Commanders, Ministers, and men of quality. I am not now in Gloucester to enquire into this passage: Let it therefore be thought upon, that I stand upon great disadvantage in this Reply, whereas a longer time of examination would display my Antagonist much more; but that I hasten to crush this bird in the shell: yet having no more, then what I know to be firm truth at such a distance both of time and place, I doubt not but to make a sufficient discovery of his many Untruths, to all indifferent judgements. Wherefore I know that men of any value would highly scorn such an Imputation; nor were any incensed or encouraged by us so much as unto violent speeches. And if this were true, doubtlesse Master Bacon, who hath stuffed his book with so many idle passassages, would not omit to give some character of the persons guilty of so great a crime.
Thus ended the first days Dispute: The morrow after, we came together to discusse the residue of the Questions. But our Relator gives out that the remaining part of my Reply, i. e. to the five last Questions, contained little else then invectives against his person. Wherein I charge him with a notorious slander. And if my charge be false, 'tis in his power to shame me: For my Reply was delivered [Page 22] in to him, and had now been printed, had my papers been by me.
Master Bacon had no more discountenance the second day then the first; onely he was required to contract his speech according to the law of Argumentation; and even then, he spake many words for my one.
But he saith that the Committee being Judge, in their name (as he supposeth) Master Bromwitch drew up the result of each days dispute, and gave the whole Ass mbly notice that nothing was proved against him, but what was according to Orthodox opinion. To this I make answer, That the Governour, the Maior, and Aldermen, were Judges as well as the Committee, and that Master Bromwitch, as I conceived, did not speak in the name of the Committee, but in his own name, being a quick and a nimble Disputant. Besides, this Gentleman did not take off the charge of Errour: but when M ster Bacon running to and fro in doubtful terms, came neer to our Tenents, he read it to the people, rather to his conviction then clearing; by which all men might take notice of his Vacillation or halting. Whether the Committee did so clear him, I refer the Reader to their second Order for his removal, which is inserted in his Relation in these words.
We the Gentlemen of the Committee gave out our Order upon a serious Debate, not of our selves, as according to our Instructions we might have done, but with the ingredients and consult of many godly and learned Ministers by both parties, and emergent Reasons our Votes were concluded, and (in a more civil manner then Master Bacon deserved) were sent unto him: yet, although he hath rather arraigned, then intreated the Committee to alter their Judgements, we are resolved not to alter our commands, as rather engaged to gratifie so many Orthodox Divines then his fancy.
He remarks the word gratifie. What greater reproach could he fasten upon the Committee, then thus to insinuate that they did injure him to gratifie us?
But it is said that Master Corbet with all vehemency exclaimed that Master Bacon had another meaning, though his words were justifiable. It is answered, that I did not justifie the greatest part of his expressions, though some of them might admit a fair construction. But I complained of the ambiguity of his expressions, which were not fit for Dispute, though they may suit very well with Exhortation. [Page 23] And when a man shall absolutely disclain such terms as are necessary to Disputation, 'tis no fair dealing, nor signe of a good cause or sound Doctrine. To make instance; at that very time he would by no means meddle with the terms of the habits of grace, or inherent holinesse, because they were not Scripture-terms.
That the Ministers got themselves into a committee that afternoon, is utterly false. For they had no meeting among themselves. Wherefore that Master Hart and Master Close were exc [...]ded by consent, is as false. As also, that we should resolve among our selves (as the Relation imports) that he must depart, or we would leave the city, is a grosse untruth. We had no such Debate, no such circumstances, no such meeting. But the Ministers were required to attend the Committee of Parliament. And if Master Hart and Master Close were not there, their own unwillingnesse was the cause of their non-appearance.
The Committee are able to justifie their own Orders, and their manner of proceeding. Threatnings, if they were, or whatever they were, were provoked by his obstinate disobedience.
What a train of egregious stories brings up the rere of his Discourse, of things done upon a Saturday at two a clock in the afternoon, by the Governours Captain Lieutenant with a party of Troopers, and their discourse with him; with his severall Horses; the Captain Lieutenant's leaving him at three miles distance from the city; his guidance by the Head-corporal; and that Captain Massie did not go in his company to Sudely, but came after late in the night, &c. Such strains will help to swell the Volume of a jesting Romance, or Book of Knight-Errantry.
But I observe that Master Bacon doth not so fairly alight from off that horse that was taken up to convey him to some other of the Parliaments Quarters; nor doth he sufficiently clear himself from that fraud he saith was laid to his charge. This is the truth of the story: Master Bacon disliking the first horse, was furnished with another more able. Himself reports that his guides having brought him to Warwick, told him that they had no order concerning the horse, but that it was at his own disposal. This was either their neglect or dishonesty. And could he think that those Souldiers had power to give another mans horse taken up for that particular service? or did he conceive that the Governour would [Page 24] either defraud the owner, or pay the price that he might be quit his company? But this horse was chalenged at London on the behalf of Colonel Okey, at that time in Sir William Wallers Army, at the instance of Colonel Okey's friend, by Master Wheeler, who had an interest in that Army: and imported as much to Master Bacon. But he refused to restore it: and being demanded to declare his interest therein, he replied that the horse was at his disposal, and that he had endeavoured to put him off or exchange him at Northampton. Hereupon he was chalenged for a fellonious detainer, and still urged to give him back, even by the owners wife, till for meer shame, and the importunity of his own friends, to avoid further scandal, he was compelled to deliver him. This passage at London, is avowed by Master Wheeler in all the circumstances.
Lastly, he calls God, and the consciences of those that were present, to witnesse the truth of his Relation. I also can appeal to heaven for the truth of my Answer; wherein my adversary is convicted of so many falshoods and impertinencies; and am also assured of the Attestation of the Magistrates and the Ministers of Gloucester, which was the Scene of this Action.
Concerning these ten Questions, let it be considered, first, that they were propounded without any premeditation; and many of them were not expressed in such searching terms, as might prevent all evasions. Secondly, that we condescended to Mr. Bacon in the wording of them, because he would not be gained to declare himself, except he apprehended some advantage. Thirdly, that Master Bacon hath published his stating of them, and that with a plentiful Commentary upon some; but omitted my Answer not onely given in private, but debated upon in publike. The copie thereof I have not by me; and the necessity of a quick dispatch permits no delay. But the substance thereof is faithfully delivered: if not, my opposite having the Paper put into his hands, may discover it if he please. Fourthly, the Affirmative and Negative affixed, is Master Bacons Judgement. Let ours be collected in the discusse of each Question.
Q. 1. Whether the Morall Law be abrogated? Neg. according to Master B.
IN the tearmes we agree, but he states the Question by severall Aphorismes, that scarse approach the true meaning thereof; which is, whether we are bound to the Morall as a rule of righteousnesse.
He saith first, The Morall Law was revealed from heaven of God himselfe on Mount Sinai, and in that consideration is to be had in high honour and account. This doth not resolve the question.
2. Tis a part of the holy Scriptures, and therefore not to be sleighted. So is the Cerimoniall Law.
3. Tis the image of God, so that by the Law we may see the holinesse and righteousnesse of God. Neither is the doubt here resolved, whether we are bound to observe the Morall Law, as a rule of righteousnesse.
4. Christ was shadowed out in the Law. The Ceremoniall Law was a shadow of Christ, not the Morall. Secondly, grant this, and the Morall Law hath herein no more priviledg then the Cerimoniall.
5. All the world shall be judged by it. This doth not come to the state of the question; for the Reprobate shall be judged according to the rigor of that law; and the Elect by the same law as fulfilled in Christ. But this satisfies not whether it remaines a binding rule of obedience.
6. Those, that beleeve in Jesus, walke more freely in the things injoyned by the Law, then they are without Christ. Still from the purpuse. Secondly, those that without Christ doe nothing truely and sincerely, which is contained in the Law.
7. The Law is exceeding usefull to take men off from the damnable opinion of their owne righteousnesse. This doth neither declare that a Christian ought to humble his soule by reflecting up the holy Law of an holy and jealous God, nor that he is bound to the Law as a Rule.
8. The Law in the Hand of a Mediator is a rule of life; for what the [Page 18] Law doth command in the letter, that the law of the spirit of life doth worke within, which is therefore called the Law of Faith, or the Law of Christ, or the Law written in the heart. Here he seems to speak somthing, but all darke and confused. The Law in it selfe, and not as considered in the hand of a Mediator, is the rule of life: But the Law given in the hand of a Mediator doth shew that the exact righteousnesse thereof is not required unto justification. Secondly, he brings a reason which hath no connexion in these words, For what the Law doth command in the letter without, the law of the spirit doth worke within; except he doth meane, because the Gospell inableth, the Law bindeth. Is this to state a Controverted question. Might not an Antinomian grant these positions if he would study to conceale himselfe?
Besides, at the Dispute he did reject this Conclusion, viz. That the Law doth bind a Christian to obedience; for, said he, the Gospell doth inable him. Which the understanding hearers remember (I doubt not) that I refuted, by replying, that tis the nature of a Law to binde; and where the Law bindes not, there is no sin. Have we not reason to suspect unsoundnesse in this Point? And as there is a distinction made between seperation and semi-seperation, so tis necessary to distinguish between grosse and close Antinomianisme.
Q. 2. Whether good Workes be a meanes to obtain Salvation. Neg. according to Master B.
HErein we differ. But this question was at first proposed in other tearmes. Whether good Works may be called a Way to Salvation; which Master Bacon had formerly denyed to my selfe and another Minister, and at the first Conference more publikly disclaymed the distinction of Via ad Regnum, and Causa Regnandi, affirming that Jesus Christ is the onely way: Whereas we meane by a way, such a course as God hath appointed them to take, whom he will bring to salvation, without which salvation doth not ensue. As the narrow way in the Gospell, and the undefiled in the way, Psal. 119. And by good workes we declared to understand not onely the fruits, but the principles of holinesse, [Page 19] namely, inherent grace. But to indulge our adversary in an expression, the Question was thus propounded, Whether good Workes be a meanes to obtaine Salvation: By which we understand not the onely, or the chiefest meanes; for I then declared in my Paper, that Christ alone by his super-abounding merit hath purchased salvation for us; and now further adde, that according to his pleasure he dispenseth his grace, and by his power preserveth his people to eternall life. But holinesse is so necessary, that if supposing an impossibility, a man might be justified and not sanctified, he could never appeare before the face of God in glory.
But this expression is rejected as unsavoury; whereas a meanes doth imply no more, then something aptly disposed and designed to a certain end.
Thus Gods Ordinances are a means to obtain salvation. But holinesse is absolutely necessary; follow peace with all men, and holinesse without which no man shal see the Lord. But the word obtaine is most remarked, which is the Scripture phrase, 1 Cor. 9.24. So run that ye may obtaine. Consider other places, Phil. 2.12. Worke out your salvation with feare and trembling. Phil. 3.14. it is called [...], the reward of victory, 2 Cor. 4.17. our light affliction which is but for a moment, worketh out for us a far more exceeding weight of glory. That holinesse is a way to salvation is cleerly proved out of the Text which Master Bacon urgeth, Ephes. 2.10. Wee are created in Christ Jesus unto good workes, which God hath ordained that we should walke therein: for if we walke in them they are a way; if a way, there must terminus ad quem, the end of our walking, which is salvation.
But saith he, to affirme that good workes are a meanes to obtaine salvation, is to deny Christ the onely meanes. I answer, Christ is the onely meanes meritorious, and the onely meanes principally efficient; but this doth not exclude other means subordinate unto Christ, as the Word and Sacraments, and such things as flow from Christ by inevitable consequence, as good workes being ranked in their own place.
Q. 3. Whether God be displeased with his people that are in Christ for their sinnes, we meane such a people as are in the Covenant of Grace: Neg. according to Master B.
HEre we differ in opinion; but this question was at first propounded in other tearms, viz. Whether God be displeased with the sinnes of his people? which Master Bacon affirmed: Whereupon we urged his owne Doctrine publickly taught in these words: You know that when we please men, they will be pleased with us, when we offend them, they will bee offended with us; they are up and downe, but farre be it from us to entertaine such thoughts of God; whom he loveth he loveth to the end, he is not as man to be displeased; the Lord help us, that we rather consider, that we are not sinners so much because of the acts of sinne, but rather because of the sinfulnesse of sinne: It is true, to the naturall man, to our understandings, God is pleased with us this houre and not that houre; but you must come up higher to the knowledge of God, that he is the same to day and for ever. Here he plainly denies the pleasure or displeasure of God for this or or that act; and hereupon he brought forth this subtilty; That God is displeased with the sinnes of his people, but not with his people for sinne; of which people he exacted so much explanation, as that they are in Christ, as if we conceived Gods people out of Christ; but this is not enough, he exacts more, viz. we meane such a people as are in the Covenant of grace, as if it were possible to conceive that Gods people which are in Christ are out of the Covenant of grace: He states the Question on this wise:
1 When we affirme that God is displeased or angry, we speak after the manner of men, for God is not subject to passion: Answ. to say that God is angry is spoken after the manner of men; yet dispeasure is no passion, but agrees with God in the highest perfection of his nature; for God is equally perfect in the dislike of sinne, as in the love of good.
2. When we are chastened of the Lord, 'tis a signe of his love, not of his displeasure: Answ. Gods love is not opposed to his displeasure, [Page 21] but to hatred: Yea, the more love the more displeasure when we sinne against love; This in Parents is the fruit of paternall affection.
3 Tis most peremptorily to be affirmed, that God hates sin in whomsoever: This is true; but we speak of displeasure not of hatred.
4 So farre as the children of God live off from Christ, and walk unworthy of the Gospell, so farre they lye under the sense of wrath; insomuch as the Apostle saith, he scourgeth every sonne whom he loves; it's impossible that a man should have peace in the wayes of sinne: Answ. Here he contradicts and refutes himselfe, and runs out beyond our desire: The children of God walking unworthy of the Gospell, doe not alwayes in such a case lye under the sense of wrath, which is the apprehension of the guilt of sinne binding them to eternall vengeance; & which is as farre distant from the bare apprehension of displeasure, as the spirit of Bondage from the spirit of Adoption: Where the Apostle saith, he scourgeth every sonne whom he receiveth, he doth not meane the sense of wrath: But he addes, 'tis impossible that a man should have peace in the wayes of sinne; whence I inferre, where there is no peace, and so ought to be no sense of peace, there Gods displeasure must needs be apprehended (for when God is not displeased, there is peace in the soule) and if we must apprehend the Lords displeasure, he is really displeased, except we are bound to apprehend a falshood: Many times the Saints apprehend displeasure when God is pleased, but they are never bound so to doe, but when God is actually displeased; therefore it doth necessarily follow, that if there were no peace in the wayes of sinne, God must needs be displeased with his people for sinne.
5 The fift paragraph is answered in the former.
6 The sixt is exceeding tedious and confused; the substance thereof I collect and examine: That a naturall man looking upon God in the Law, apprehends he pleaseth God so farre as he keeps the Law, and so farre as he comes short of obedience to the Law, so farre he apprehends he despleaseth God: But a spirituall man seeing himselfe accepted of God in Christ, ought not to conceive that God is up and downe with him in his love, for whom he loves he loves to the end. Answ. Gods love is opposed to hatred, not to displeasure; the love of our persons [Page 22] and a temporary displeasure conceived against our persons are well consistent, as in the case of paternall affection: Secondly, God is said to be angry with Moses.
I demand whether Moses, being in the Covenant of grace, was bound to beleeve Gods displeasure upon Gods owne manifestation, or whether he did dishonour God by beleeving, that he was displeased with him (as Master Bacon imports a beleever doth in such a case?) That same [...] Mat. 3.17. is the everlasting love of God, abounding to the acceptance our persons and performances, yea the love of complacency, which doth not exclude the particular acts of displeasure, and the way of attonement and redintegration after our fals.
7 The seventh proves nothing, but that being reconciled, we are saved from wrath, viz. divine revenge, which we grant.
But in the last place, he doth extreamly subtillize his Notions; he is contented that God should be displeased with sinne, but not with the sinner: It is true, that in some cases God doth hate sin, but not the sinner; as a father hates the disobedience of his son, but hates not his sonne in disobedience; for hatred is the extreamest alienation; but displeasure is an act of dislike not of alienation: Now a man may dislike his friend, but never hate him in the notion of a friend; and he must needs dislike him when he offends against the bond of friendship, though that bond be not broken; and a father that is displeased with his childs rebellion, must needs be displeased with his child that rebels.
To conclude, if God be in no case displeased with his people, they need not confesse that by sinne they have provoked him to displeasure: Under most grievous fals their condition is as good towards God as ever; they are bound even then to apprehend the light of his countenance, and the brightnesse of his glory shining upon them, and by consequence David was as much accepted with God, and might have conceived as much spirituall joy in the bed of adultery with Bathsheba, as after that great humbling of his soule.
Q. 4. Whether those in the Covenant of grace are to try their Justification by their Sanctification, Aff. according to Master B.
HEre we agree in the tearmes, but whether in the thing it self it's very doubtfull. When we propounded this question we did conceive that Master Bacon would put no other meaning upon the tearme Sanctification the inherent holinesse: But we justly suspect some other sense; first, because he doth here interpret holinesse to be that seed of God which John saith abideth in every one that is borne of God, 2 John 3.9. and at the disputation, by this seed, he did understand the spirit; against which interpretation I made reply, that the seed of God must be the work of the Spirit, and not the spirit it selfe: Secondly, in that he saith, That which is done in foro Coeli, in the Court of Heaven, is done also in foro conscientiae, in the Court of Conscience by the Spirit of Christ, and where the spirit of Christ is, there are the fruits of the Spirit, goodnesse, righteousnesse, truth. This is true in it selfe; but it doth not cleere unto our understanding, but that he meanes by Sanctification, the inhabitation of the Spirit, by whose sole testimony our justification must be evidenced, and that goodnesse, truth and righteousnesse are the immediate workings of a supernaturall spirit by which we are over-acted, and not of habituall graces: I doe not directly charge him with this meaning in these words of his, but they doe not evince the contary; and the passages forementioned hold forth grounds of jealousie: Besides, I know that those of his party doe much undervalue, if not wholly deny the use of Markes and Signes in this Triall.
2 In the second Paragraph I assent unto him in this, That when I doe some good actions, I must not therefore beleeve my Justification: but I dissent from him in the other part, wherein he saith, when I faile in some works to suspect my justification, tends to overthrow the glorious work of Justification: Had he said that a Christian is not [Page 24] [...] [Page 25] [...] [Page 24] thence absoluetly to cōclude, that he is not justified, he had said right; but to say that he must not suspect his justification when he failes in some works (as to instance David in adultery, Peter in denying Christ, which were failings in some works) is no sound nor safe Doctrine. That height and glory of faith, beleeving in hope against hope, is not exercised in the slighting of our sinnes, 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 [Page 25] 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 'tis 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 'tis 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 [Page 26] 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 Saints humiliation to arise from the sight of the glory of God; where as now he saith, godly sorrow is required in case of sin. How can he reconcile this contradiction? We hold that the soul is graciously humbled in the sight of sin, together with the reflection of the glory of God. Which the Text in Isa. 6. would have cleared unto him, had he took in the latter part, viz. I am undone, I am a man of unclean lips, and dwell amongst a people of unclean lips. Now let it be well considered whether this be to handle Gods Word sincerely.
Qu. 7. Whether Confession of sin (i.) of ur originall corruption, and sinfull actions reckoning them before the Lord be required in a Christian. Aff. according to M. B.
HEre we agree in the tearms at least, but in the stating of the Question I shall briefly observe some impertinencies, and so passe on. First, that Hypocrites are wont to confesse their sinfull actions, but not their sinfulnesse: the Saints confesse not onely their sinfull Actions, but their sinfulnesse. Now by sinfulnesse he doth understand their unclean natures. But know we not that Hypocrites as well as the Saints confesse their sinfull natures, as their sinfull actions? and in this they differ, that the one confesse both these in hypocrisie, the other confesse both in sinceritie.
2. He addeth, The Confession of the Saints is grounded upon the knowledge of Gods love in Christ: but the confession of the Hypocrites upon some other information. Ans. Is not the Confession of the Saints grounded also upon the knowledge of sin, and of the glory and holinesse of the Lord, as upon the knowledge of Gods love in Christ? Is there any difference between them and Hypocrites in this point, but that they confesse upon all the former considerations with sinceritie, and resolution of amendment of wayes: but Hypocrites upon the same considerations do not confesse from the bottome of their hearts, and with a full purpose of Amendment?
Qu. 8. Whether you hold communion with the Church of England (i.) in our Parochiall Assemblies to be lawfull? Neg. according to Mr. B.
IN this we differ. First against Mr. Bacon I reply, that this Question is not a matter properly concerning discipline, except matters of discipline can deny Communion in the worship and ordinances of Christ. Also the defects of Reformation is no ground of Separation.
2 A supposition of the peoples not having repented them of their false worship, is no ground of separation.
3 That he shall communicate with any people in any Assembly so far as reformed according to the Word of God, is no determinate answer.
4 His Collection from this Question, That every Parish should bear the name of the Church of England is very absurd. Because we speak of a Church in Parochiall Assemblies as the whole in it's parts, must every part bear the name of that whole?
5 That the Church of England doth cease, because discipline is for a while suspended, is a conclusion not worth the refuting.
6 To understand by the Church of England, all of all Conditions that have indeed faith towards our Lord Jesus Christ, and so are of the Church in the eye of God, and are of a sutable conversation towards men in practice; is to give a character of a great part of the invisible Church Christs mysticall body to a particular constituted Church. What more confused notions then these?
Qu. 9. Whether Repentance be necessarie to the Remission of sins. Neg. according to Mr. B.
HErein we dissent. We understand Evangelicall Repentance, and that so necessarie, as that God will never forgive our sins untill we repent.
Mr. Bacon is very subtle in remarking the particle To. I cannot understand but a thing that is necessarie in any determinate case must be necessarie to that thing. But he is afraid that this same To would bring in Repentance as something actually existent (for so I conceive him) before the Remission of sins. But this follows no more then that we must bring faith to God before the Act of Justification. But if he will say, that we are justified by [Page 29] faith, and yet that faith is not necessarie to Justification, I must confesse his subtilties are beyond my comprehension.
1 For that charge of bordering nigh unto if not agreeing with that of Bellarmine, who affirms, that Repentance is a way to faith and justification in the remission of sins: If he understand it according to Bellarmine in the way of a previous disposition, I utterly disclaim it; Neither can it be collected from the Doctrine of Repentance as necessarie to the Remission of sins. And this answers the next Objection, that we make Repentance to go before the Remission of sins. I give this Instance, to have a reasonable soul is necessarie to the being of a man, doth it therefore follow that a reasonable soul is before that being? We say, that Repentance and Remission are coexistent. For at the same instant, when God doth forgive sin, he confers the grace of Repentance, that the soul might be capable of receiving forgivenesse: Act. 3.19. Repent and be converted, that your sins may be blotted out. Whereas Mr. Bacon will have Remission of sins to go before Repentance in order of nature. He cannot reduce it to either of those two wayes mentioned by Aristotle. After one way, that is said to be first in nature from which the consequence doth not return to some other thing, from whence the consequence is drawn to that former. To instance one is in nature before two. For suppose two, and one is presupposed; but suppose one, two doth follow. Therfore that is said to be first in nature, à quo non retro sequitur consequendi ratio. Now in this manner Remission of sins cannot be before Repentance in order of nature, for then upon the supposal of Remission, Repentance doth not follow. The second way is in respect of causality. But remission is not the cause of repentance. Besides it should be said, your sins are forgiven you, that you might repent, and not repent that your sins might be forgiven. Wherefore Remission of sins doth require Repentance, as a means absolutely necessarie, and that not pre-existent, but coexistent.
Qu. 10. Whether there be a reall change in the person that is saved. Aff. according to Mr. B.
VVE agree in the tearms of the Question, but we have no satisfaction therein. Truth is, we were too short in the manner of propounding; we understood a reall change not in opposition to intentionall onely, but to a relative change also, and that none onely a change of condition but of nature. Such a change Mr. Bacon did never publickly clear among us. And in the close of this Dispute he did peremptorily refuse to declare whether there were in a beleever the habits of grace, and inherent holinesse.