A brief Relation of my usage in GLOCESTER.
THere being an offence taken (none as I know given) by a Sermon I preached on the publike Fast day, As M. Holford reported. the Major of the City was solicited by Master Marshall, By the Majors own report. a man living and preaching among the Cavaliers (as they call them) and one that never heard me speak, or ever, I think with knowledge, saw my face, as also by M. Holford and M. Corbet living in Town, that I might preach no more in those parts, so that by the Majors sole authority I was silenced for one Lords day, though M. Holford confessed he durst not gainsay the Doctrine, onely he said that the Major was greatly displeased with him for giving me leave, but the Major himselfe to me affirmed the contrary, namely, that M. Holford did most earnestly solicite him to manifest his power in hindering me from preaching, though I was thereunto called, as by others so especially by M. Hart, to supply his publike Lecture, during the intervall of his journey to London: thus M. Holford labouring to keep in with both sides by concealing himselfe, lost most deservedly the esteeme, which he expected to have, from both.
This restraint of the Major was taken off again, by the sole authority of the Governour Collonel Massie, being moved thereunto by a Letter I made bold to write to him upon that occasion, so that I preached publikely again every Lords day, for the most part twice, and on the Fast dayes, labouring to cleere out of Luke 13.5. the Doctrine of repentance, about which the exception was. [Page 2]Hereupon one Wheeler, somtimes M. Dorneys Clerke, and then an under Commissary (if I mistake not) in Sir William Wallers Armie, told his acquaintance he would apply himselfe to take an effectuall courle to remove me out of that City, and therefore addrest himselfe, not onely to take notes of my Sermon, but also of my Prayer, thereby to stir up adversaries by giving in information against me, which M. Corbet, M. Holford, and M. Hodges, all then in the City, with all readinesse received: Therefore being confident of the Governours eare, being nigh unto him, they afterwards made use of his authority, to summon me by a souldier, as a transgressor, to the Governours Chamber, on the Lords day after evening Sermon, I hearing nothing of it before, where being present, the Governour and divers Souldiers, some of the Committee, & many of the chief of the City, with I think, all the Ministers: The Governour with much courtesie and clemencie, told me, he had sent for me to speak with me, together with the Ministers, for as much (as he said) he had received many great complaints from them against me, that I became in my Ministry a very great burthen unto them, but he hoped there was no such cause given, as was reported, to whom I replyed, what I taught was publique, and if I failed in ought, when it should be made to appear, I should as publikely disclaim, though my ayme was, as God is witnesse, the increase of knowledge, unity and love, which is much wanting every where, but before I had yet done speaking, the Ministers upbraided me with much unbeseeming and reproachfull language, not giving leave one to another, but rushing upon me with a torrent of evill words, till that unseemlinesse was remedied by the Governours Command: Then M. Holford began an invective against the Hereticks and Schismaticks of old, backing his speech with the authority of Austin and Calvin, but being required to make application of his discourse in a particular charge aginst me, he openly cōfest in the audience of all that he had nothing to accuse me of, onely he had me in suspition for this onely reason, because the people had such recourse unto me and their congregations where he & the rest of the Ministers taught though heretofore they were like to Pharoahs fat kine (which was a similitude hee used) yet others like the lean kine had even eaten them up: [Page 3]But having nothing actually to accuse me of, & having (as it is evident) before hand laid their heads together, and determined among themselves to examine me upon certain intergatories, that they might have wherewithall, if possible, from mine own mouth, to lay to my charge, & they did as they, thought, but this unchristian and un-ministerlike course of theirs, Iutterly disclaimed for the present, as not being bound to accuse my selfe; they industriously seeking and not finding matter sufficient for an accusation against me, and because too it savoured so strongly of the illegality of the High-Commission-Court, against which all men did of late most justly complain, yet at length they prevailed with me, casting upon me much reproach, Though he was a constant hearer of mee. and labouring with many words to bring me into contempt, and M. Shepheard of the Committee began to urge that he now did suspect my Doctrine was not sound, because I did refuse to confesse it, especially said M. Corbet and M. Hodges, being convented before the Magistrate (though indeed by the Ministers undue instigation thereunto) to that very end as they said, till by their importunity I was even ashamed to be any longer silent: whereupon I answered to ten Questions which M. Holford, M. Corbet, and M. Hodges in their wisdoms thought meet, in writing to propound unto me, whereunto I subscribed either affirmatively or negatively as I thought meet, and as the Lord then gave me understanding, but upon this condition onely, that I might have time, which was given me till Wednesday morning by the Governour to state the questions, as I conceived them, when the time came, (for as for that night I was very courteously entertained at the Governours Table.) I had the word of command from Colonel Massie then Governour, by a Souldier sent to that purpose to repair immediately to his Chamber, where after a little stay, I went in the company, and by the direction of M. Holford and M. Hodges, to the place where the Councell of War was wont to be kept, whether there came after wards the Governour, and many Commanders and Souldiers, the whole Committee that were then in Town, the Major, and other chiefe men of the City, with divers Gentlemen, and very many Ministers and others, and they that could not get into the room (it being an under chamber) they stood [Page 4]without at a broad window that gave light into it, where they both heard and saw what was done in it. Every one being setled in his place, I according to a formercommand, gave into the hands of the Governour in writing an Answer to those ten Questions; which by the Ministers were propounded to me the Lords day before: This by the Governours command was then put into the hands of M. Corbet (who it seems was intended to dispute with me about them) to read which he began in the audience of the people, but gave off in the midst, as being unwilling that the company should heare altogether, and therefore would dispute with me immediately before he read, them all, which I utterly refused, because I was not ordered then to dispute, but to give in my Answer to the Questions in writing, which answer was but short, and might have been quick dispatcht: Some reasoning yet there was among us about the Questions, but with the greatest confusion that might be, there being somtimes three, and sometimes foure, and somtimes more, speaking unto me at the same time, and challenging me to dispute, many using reproachfull language (especially young M. Dolman) against me, & some blows threatned me, which had I not been a Minister (as they said) I should have felt, but the company ashamed to heare such language from one in authority, they salved it up with this excuse, that if I had been a Souldier I should have had the censure of an offending Souldier: Another of no mean command (fiery indeed in zeale, but without knowledge) haling me with violence by the arme, said the devill was in me, and afterwards openly profest by his consent, I should be rewarded with fire and faggot, for which cause the people called him Bonner, as himselfe acknowledged in my hearing in the Committee Room, besides divers of the Ministers, once a Cavalier, taken in Arms against the Parliamen, seen reel in the streets through drunkennesse, having now his freedom, openly jeering me, the like I confesse I never met with, but from Bishop Skinner of Bristol, of whom I suffered very much.
In conclusion, a writing was drawn up by consent among them to this effect (a Copy whereof I was not permitted by any means to have) that I had divulged certain erroneous opinions, in which [Page 5]at a conference, I had given them no satisfaction, Whereas the questions in controversie, were of their own divulging, and for satisfaction, I am perswaded, I have given it in my answer, to this writing many subscribed, with what willingnesse I will not dispute, though some much stuck at it, that afterwards submitted to it, the dore being purposely shut, and none suffered to go forth till he had subscribed, which some suspecting refused to be there, this subscription many of all forts present refused, and for it were much reproached, nay, threatned; the reason of this subscription was, their resolution through the helpe of the Governour, as was openly professed thereto send mee up to the Parliament or Assembly the next day: to whom indeed I had appealed, and do yet appeale to them, and all faithfull men, for a justification of the doctrine, I had eyther taught or writ. Thereupon it was told them that refused to subscribe, that a Declaratiō was expected from them of the reasons why, the principall men refusing to subscribe were Master Joanes of Herefordshire, one of the Committee for Glocester, Master Alderman Hill of that City, Master Close an ancient grave Minister, Master Majoh an honest Lawyer, Master Ketchman a Gentleman, and divers others.
Afterwards there was much contention and mighty reasoning among persons of all conditions about the matters in controversie, some affirming one thing, and some another, according as they did apprehend, but the manner of the carriage of this businesse was generally complained of, affirming their proceedings against mee were neyther Christian nor justifiable by the law of civill society, and this Master Shepherd himselfe confest at the evening of that day, and therefore told me hee could have wisht it had been otherwise; yet he with the Major of the City in the evening, privatly in the Committee room, spent a long time in perswading mee to depart that place, affirming, that if I were the most orthodox Preacher in England, I were not a fit man for Glocester, which to mee seemed very strange, that orthodox preaching, or which is all one, a Preacher that is orthodox, should be a burthen too heavy for Glocester to beare, yet this position of theirs, an ancient man belonging to the Committee (if I mistake not, it was the father of [Page 6] M. Holford the Minister) illustrated by a story and similitude of a Gentleman that had a very good woman to his wife, which yet he would often say, was no blessing at all unto him: so I might be a Preacher good enough, and have esteem elswhere, but if I should stay in Glocester, I should be no blessing at all unto it, I was indeed willing to depart, but for divers reasons at that time I could not, neither indeed was it, as the case stood, meet I should: for then it might have been truly said, that I had deserted mine owne cause, or rather Christs, in turning my back upon the Doctrine I taught, as if it had not been true and warrantable by the Scriptures. They therefore not prevailing with me: On the next Lords day there came an Order from the Governour, directed to the severall Ministers, to be read in the pulpit after Sermon, to this purpose as I remember, that whereas some doubted of the approvednesse of their proceedings in my two last appearances before the next day, satisfaction in that as likewise in the questions that were put to Master Bacon, should be given before all the people at the Colledge, in a publique disputation, which should begin about eight of the clock, while the Psalme was in singing the Gouernours man came to me, hearing Master Hart, and gave me warning to appeare the next morning at the Colledge. What was intended I knew not well, or whereunto this would grow, and therefore with many thoughts of heart, which lodged with me that night, I came the next day at the time and place appointed where the Governour and Master Brummidge of the Committee newly come to towne, with much curtesie spake to mee and engaged themselves to protect mee from slander and wrong, which the one heard, and the other saw, I formerly susteined, the people of all sorts being come together to a great multitude, I being disposed of by the Governour in the Quire, to stand opposite to mine opponent Master Corbet, who stood on the otherside: the Governour, Committee, Major, and other chief men in the midst by a table set there to that end. At my elbow there stood a Marshall with his Holbert (though I confesse, I did not observe it) of purpose if it might be to daunt me, as I afterwards heard, but God was with me, and through his power mine adversaries fell before mee, the [Page 7]Disputation continued from eight till wel-nigh or altogether one, to the great contentment and satisfaction of the believing and more sober-minded people, because there was clcered before them, the objections made against mee, that mine innocency now appeared even to the convincing of those that led away by others opinion had before a prejudice against me, this the standers by can witnesse, but the discontent that appeared even in the faces of mine opposers was very remarkable, that Master Corbet himself confessed, before all the people, that it had been better they had never begun such a task as this, for the people will run said hee after him much more then before, so the last errour shall be worse then the first, this hee spake when hee saw the people give audience with respect to what I said, and therefore complained of it to the Governour, but with no successe. For the evidence of the truth, had for the present struck a deep silence in all my opposers, which yet increased the envy against me: for some were that day complained of by witnesses, that they had vowed to be the death of me; this day only five of those ten Questions were made an end of, the other five left to the next day, but many thought, and I with them, that that field would nere be pitcht againe, because of their so great disappointment the day before, as also because the remayning part of M. Corbets reply was far lesse to the purpose then that which had gon before, it containing little else then invectives against my persō, which could not but have an ill savour in such an audience; yet the next day wee came together againe, where the advantage I had in respect of the matter in Controversie was much lost to me, in respect of the discountenance that was given mee, as all present might most evidently observe, which gave oceasion to Master Cartwright, Treasurer (as I take it) of that Garison to upbraid them publikely of partiality, for which he was bid to depart by Master Broughton, though by the Governour he was afterwards perswaded to stay it out, yet God upheld me in this conflict also, that in conclusion no errour or miseariage whatsoever could be fastned upon me, the Committee being judge, in the name of which I suppose, Master Brummidge, who was principal in the management of this busines, drawing up carefully the result of each days Dispute, gave the whole Assembly notice [Page 8]that there was nothing proved against me, but what was according to the Orthodox opinion, but this would not give mine accusers satisfaction, and therefore Master Corbet with much vehemency exclaimed that I had another meaning, whereunto it was gravely, though in other words replyed, that my meaning could not be judged in that Court, it being said by M. Brummidge its beyond our power, to judge any man for his meaning; but because nothing of fact could be proved, I must suffer for my meaning. And therefore the Ministers that afternoon got themselves into a Committee, from which were excluded by consent Master Hart and Master Close, two grave and approved men, beside some others that did exclude themselves in, which it was very suddenly agreed upon, that of necessity I must depart the City, and give place to them, or else (as it was given out) they themselves would leave the City, wherefore to gratifie them (as it is under the hand of some of the Committee) there was brought an Order to me by the Governours Clerk, wherein I was enjoyned the next day to depart the City, that they might reigne as Kiugs there, as Paul speaks of those in Corinth, that tooke upon them in the like manner: but I must submit, for they had a law to condemne me, though they first openly judged me innocent. Of this order I very earnestly desired a Copy (which they say will be granted in any Court in England) but by speciall command, it was denyed me, onely I might see it, and read it, but take no copie of it, this I desired, that I might have to shew the reasons of my forced departure, not obtaining it from the messenger, I applyed my selfe to the Committee by way of Petition, wherein I made bold to lay at their feet certain considerations to move them, either to reverse their first Order, or give me a Copie of it, together with reasons why otherwise I could not actively obey, but must passively undergo, what they thought meet to inflict, which I presented with my own hands: But there was after some consultation a second writing drawn up (there being two members of the Committee more now in Town then before) by the major part of the Committee, some of them denying their consent, wherein they did desire me to obey their first Order, a copie of which. I could not procure. I stayed two dayes after this in Town, intending [Page 9]rather to suffer imprisonment there, then to expose my selfe to inevitable dangers abroad, in which time I had diverse messagessent to me from the Governour by severall Officers and Souldiers to depart, and some grievous threatnings given me, to all which I gave answer, that when I had horse and other conveniences, opportunity of company, and a Certificate that I might passe safely, I would be gone, whereupon on Saturday in the same week about two of the clock in the afternoon there came unexpectedly the Captaine Lievtenant of the Governours troop, with a party of horse to the door of my lodging, when they came in to me, they told me they were sorry that it fell on them to be employed in such a service, yet being under command they must obey, and the word of command they had from the Governour, they said, was, that I without delay must go with them, to whom I replyed, sith tis so, I shall yield my self to God, and you, to be disposed of, as the Governour had given them command, wherefore immediatly taking my leave of Wife and Friends, I went with them, but finding some dislike with the horse appointed for me, the Captain Lievtenant, as also Captaine Massie then Governour of Sudely Castle (to which place I was appointed that night) engaged themselves I should have the best horse could be got in town for me, and they did accordingly furnish me with an able horse, which they put into my hands; this party which the Captain Lievtenant commanded, had me three miles out of town, where he left me, with the horse appointed for mee, to the guidance of the head Corporall of the troop, and one trooper more, both honest men, to bring me safely to Sudely Castle that night, which they did, though it was reported I should have come there in the company of the Governour of the Castle, but he stayed behinde, and came not home till somwhat later in the night, but being there, I was very courteously entertained by him and his Lieutenant, and preached there upon request the next day in the afternoon, being the Lords day: The Monday morning the Governour of the Castle gave command to the Corporall and Trooper to goe with, and guide me safe to Warwick, leaving the horse still in my hands, whence being brought in the way some miles, by the Lieutenant of the Castle the next day betimes in the [Page 10]morning wee came safe to Warwick, where after some refreshing my two Guides left me, having a command to go so far and no farther; of whom I demanded what should be done with the horse, they told me, they had no order concerning it, but told me it was in my disposall, in so much that they did indeavour to exchange it for me, because it went very hard, but this I kept, and after a while rod on it to London, where I kept it a while, till it was laid claim to by the wife of Colonell Okey, to whom after a certificate from Glocester from the Captain there, I delivered, this I mention in all the particulars 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.
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 [Page 11]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,
- [Page 12]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.
[Page 13]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) [Page 14]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 'Tis 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, 'tis impossible that a man should have peace in the wayes of sin, then the devills and wicked [Page 16]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 [Page 17]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, [Page 18]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 [Page 20]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 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 This was given in answer, Iuly 1644 question is not yet resolved upon in the Kingdom, That every Parish Affembly, should beare the name of the Church of England seems strange to me, for many Parishes know not what the Church of England means. 2 Though there may bee Churches in many Parishes in England, yet they are not Churches as Parishes, or Parishes, and therefore Churches: Parishes, as is confest, are but of late, and hamane invention, but by the Church of England, (I suppose) is understood, either all the people in England, as they are by law enjoyned to confesse the same Doctrine, and practice the same Discipline, and in this sence the Church of England, especially in respect of discipline, is ceasing, or ceased, to be what it was, therefore by the Church of England I hold it safest to understand all, of all conditions, that have indeed faith towards our Lord Iesus, and so are the Church of God in the eye of God, and are of a sutable conversation towards men in practice, and God in profession, of this Church I rejoyce that I am a member, and with it delight to have communion. the work of reformation is not finished, and scarce at all begun in some places and Parishes.
2 For ought I know the people have not repented them of their false worships, and that abominable prostituting themselves to the will and ways of the Prelates, for which the Land, polluted with so much Idolatry, Atheisme, and prophanesse, is now even made drunke with bloud.
3 Yet I shall have communion with any people, in any Assembly, so far as reformed according to the Word of God.
9 Whether Repentance be necessary [To] (i.e.) To bring in Repentance, a [...] the word apparently sounds.the remission of Sins? Neg.
1 It is an unsavoury, unsafe, and unsound expression, Repentance is either legall or Evangelicall as M. Perkins and others distinguish: Now legall repentance in these dayes of the increase of knowledge, is confessedly not necessary to the remission of sins, the unreasonable urging of it, is acknowledged to be one cause that rendred the Ministry heretofore so unprofitable, requiring qualifications, to prepare for Christ, men conceiving themselves to have ability to furnish themselves so, as to be judged meet, even of God himselfe, to give entertainment to his Son. Now the Question is understood of this sort of repentance, I suppose, by them that proposed it, which gave me occasion so to expresse my selfe in the first Sect. But if they ment Evangelicall tepentance, yet remissiō of sins mnst needs precede, for remissio of sins cannot be the wages of repentance as it seems to be, if it did go before: This is then the order. 1 The Gospel is preached, the sum of which, is the remissiō of sins. Then 2 It is recived in the Spirit through believing. 3 Then comes [...] The change of the minde, repentance towards God, as a fruit of faith in the Lord Iesus, in the which change of minde there are ever these foure things. 1 A right knowledge and high esteem of God. 2 A right knowledge and high account of Christ, as the onely way to God, to finde acceptance with him. 3 A right understanding of our selves, as loved of, and reconciled to God in Christ. 4 A right understanding and infinite loathing of our selves, as we are in our selves, denying and abhorring our selves, and sins, the world and things below, for Christs sake. bordering nigh unto, if not altogether agreeing with that of Bellarmine, who affirms that repentance is a way unto faith, and justification in the remission of sins, which Master Willet in his Synopsis, in his fourteenth generall controversie of Popish penance confutes.
2 Repentance is not before remission of sins, as this question imports, for that which is necessary to remission of sins, must be before remission of sins, is, as we must walke in the way, before wee come to the journies end: now repentance is not the way to remission of sins as Willet against Bellarmine proves, but the fruit of remission of sins, for remission of sins is in order of nature before repentance, as all orthodox men I thinke confesse, though both at the same time in every true believer.
3 There is no remission of sins beleeved, after which, or rather upon which, doth not follow true repentance: yet remission of sins doth not depend upon repentance, but repentance upon remission of sins.
10 Whether there be a reall change in the person that is saved? Affir.
This I have both publikely and privatly cleered and proved, and shall yet further cleer and prove when God shall open a way again unto me.
[Page 22]Thus much for the present, I conceive, as touching these perticulars, wherein I have spoken (my conscience bearing mee witnesse in the holy Ghost) what I understand to be the minde of God in holy Scriptures, and the judgment of the Orthodox Churches at this day, and this not as pleasing men but God, referring my selfe to all the godly learned, all the World over, for judgment herein.
What ever are the apprehensions of men concerning me, as they are very various and strange, neither in word or deed, no, not in thought, have I intended, or shewed any disrepect to any man, as far as I know, that differs from me in judgment, but have behaved my self with all good Conscience, both towards God and men, I can speak no more then I know, neither shall I willingly speak lesse.
My humble request to all the Saints and Ministers of God is, that, whereunto we have attained, we may walk by the same rule, for it is impossible that wee should in all things, and in all circumstances, be of the same minde, therefore let us not by any means oppresse each others spirit, for no man can well speake more then hee knows, or confesse more then hee believes: let the words of the Apostle be alwayes sounding in our eares, as if hee were now speaking unto us, as hee was sometimes to the Romans, Rom. 12.3. I say, through the grace given to mee, to every man that is among you, not to think of himself more highly then he ought to think, [...], but to thinke to sobriety according as God hath dealt to every man the measure of faith: which rule if neglected, 'tis impossible there should be peace, not only in the World, but even in the Church, for there are diversities of apprehensions, even of the same things, every one speaking according to the measure of the gift of Christ.
If this do not satisfie, I expect mine Opponents answer in writing, because they are many, and I in a manner alone, besides, litera script a manet, yet afterwards I shall not refuse conference with any, that shall with meeknesse desire it:
The Wednesday following the two publique disputes held in the Colledge, there was sent an Order (after that some of the Ministers [Page 23]had been in consultation together) from some of the Committee, who had the day before publikely taken off the charge of errour M. Cerbet and others layed against me, (in which also they did acquit me as from the matter of errour yet enjoyned me therein to depart the next day, a copy of which I could not get, neither could then actively obey: I humbly presented to them my reasons, which were, word, for word, as followeth.
To the Honourable Committee of Parliament, in Glocester.
WHereas I have seen an Order agreed upon by some of the Committee, that I am to depart this City to morrow, being Thursday, the five and twentieth of this instant moneth, not to reside in any Garison of this County, or under the command of the Governonr of Glocester, wherein if I fail, I am to expect punishment from the Committee, I humbly crave leave to lay at your feet, these following Considerations.
1 I have suffered in the cause of the Parliament, the losse of above four hundred pounds in money and goods, unlesse I can recover it again in the time of peace, so that I expect in justice, from the honourable Parliament (I contiraring faithfull unto them as I shall through the helpe of God, till death) liberty and livelihood under their protection, which I beg for at your hands, their representative, here.
2 I have not wherewithall, neither can I possibly with the safety and health of my person depart so suddenly from this Garison.
3 This I know, that if I fall into the hands of the Kings forces, unlesse God doth mightily deliver me, will endanger the taking away of my life by them, for God is witnesse, and many men, how I have endevoured by all means to further the cause of the Parliament, against them.
[Page 24]4 By this Order it cannot othervvise appeare, but that I am put out of the City as a Malignant, vvhich if I am apprehended, so to be, I am infinitely vvronged, for I never entertained the least thought of disrespect against the Parliament.
5 I have behav'd my self, both before, and since I came to the City, vvith all good conscience, both tovvards God and men, saying, no other thing, but vvitnessing both to small, and great, vvhat Christ, the Apostles, and Martyrs, and our first Reformers vvitnessed, and all the Protestant Churches, at this day.
6 I am not such a stranger, but I am knowne to many of good report in the City, besides, I have lived till after Bristoll vvas taken, a publike Preacher, in, and about that City (vvhich is not far from this) eight or nine yeers.
7 Whether it be not an infringing of the liberty of the subject, to thrust mee out of the City for matters of Religion, especially, when all that have been spoken or written by me, is in appearance truth, as is confessed, no errour proved against mee, though many suspected, my heart and thoughts being judged, when my actions are vvithout offence.
8 Whether mercy be not to be mingled with justice, that I be not forced to depart from my deare and loving wife (a woman of good birth and quality) especially now shee is neere that perillous time of child-birth-bearing, grief, by reason of my forced departure (she being but a vveak vvoman) may hasten her death, especially in such a case.
9 Whether there be not an offence taken, and not given, by my preaching and conversation, as is usuall, at the power and truth of the Gospel.
10 Yet, if I must be put out of towne, I humbly beg a Copy of the Order, that I may have, to shew the reasons why, and that I may have some longer time to prepare for so long a journey, for whether to goe but to the City of London, I know not, and that I may take the next opportunity for company.
Lastly, for the justification of my innocency, person, & doctrine, I refer my self to the tribunall of Gods justice and this most Honorable Parliament: desiring God to forgive the malice and ignorance [Page 25]of mine enemies. And thus I humbly take my leave, and rest,
A Copy of the Order sent me after the giving in this Petition.
WE the Gentlemen of the Committee, gave out our Order, upon a serious debate, not by our selues (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 upon emergent reasons our votes were concluded, and (in a more civill manner then Master Bacon deserved) were sent unto him; yet, although he hath rather arraigned then entreated the Committee for an alteration of our judgments, we are resolved not to alter our commands, as rather engaged to gratifie so many Orthodox Divines in this businesse then his fancie; the passages we have received from his hands, we hold more sit to be transmitted to the Parliament, as a greater abuse to their Ordinance, then an offence to our persons; and therefore desire Master Bacon will be obedient to our former Order, rather then put us upon a second course, which wee not so much desire as he deserves.
What affinity some passages in this Order have with that in the Revel. 17.13. those that have wisdome from above, may consider. Besides, who to judge the most godly and orthodox Ministers in [Page 26]these days of Controversie, is doubtlesse, somewhat more difficult then is by most supposed, otherwise these glorious (that I say not vain-glorious titles (as godly, learned, orthodox,) would not have been so confidently put upon these Ministers, whose doctrinall assertion is most Heterodox, to name but that under their own hands, that by good works we obtein salvation, and whose practice in this was far enough from being godly, to undermine their brother, and seeke his ruine, to establish themselves, not rendring him, no not the Magistrate himself, a just reason why.
I shall here insert (as an acknowledgment of the sympathy of a faithfull Friend, and Minister of the Gospell) these few lines, which he in verse sent my wife, to support her in her solitarines, and my forced departure.
[Page 27]The spark that was blown up into so great a flame against mee, was my publike reprehension of a certain pretended playster for a Sin-sick Soule, as being in it self contradictory, and repugnant to that of the Lords own prescribing, of which I spake from Jeremy the 32.6. which is made up of those two sweet and saving salves, Truth and Peace, both which as the Psalmist speaks, but in a little different language, kisse each other in Christ, as also in them that are Christs, but because I mentioned faith and repentance, which are two of those more then twenty other ingredients in this Mountebanke medicine, some, whether inconsideratly or enviously, or both, I will not determine, reported, that I denied Faith and Repentance, but let the Assembly, or others judge, whether the Authour of this Medicine, speak not rather the language of Rome, then Canaan, vvhether he be not rather a stranger, then a home-bred Protestant, deceiving the people, feeding them vvith husks, under the specious names of the Crums of Comfort, there being evidently in it, not only that vvhich is popish, false, and erroneous, but that vvhich renders Religion, and the Mystery of God ridiculous; a copy of which, that all may judge, is here inscribed.
A speciall Remedy, for a Sin-sick Soule.
FIrst, 1 Fast and Pray, In a book calld the Crums of Comfort. 2 and then take a quart of Repentance of Nineve, and 3 put in two handfuls of faith 4 in the bloud of Christ, with as much 5 Hope and 6 Charity as you can get, and put it into a Vessell of 7 a clean Conscience, 8 then boyle it in the fire of love, 9 so long till you see by the Eyes of Faith, the black foam of the love of this World stinke in your stomacke, 10 then scum it off cleane, with the Spoone of faithfull Prayers, when this is done, 11 put in the Powder of Patience, and 12 take the Cloth of Christs Innocency, 13 and strain altogether in his Cup, 14 then drink it burning hot next thy heart, 15 and cover thee warme with as many cloaths of the Amendment of life, as God shall strengthen and enable thee to beare, that 16 thou [Page 28]mayst sweat out all the poyson of Covetousnesse, Pride, Whoredome, Idolatry, Usury, Swearing, Lying, with such like, 17 and when thou feelest thy self altered from the forenamed vices. Take 18 the Powder of Say-well, and put it upon thy tongue, 19 but drinke thrice as much, ☞do well daily, 20 Then take the Oile of good works, and anoint therewith thine eyes, eares, heart and hands that they may be ready and nimble to minister to the poore members of Christ, when this is done, then in Gods name, 21 rise from sin willingly, 22 reade in the Bible daily, take up the Crosse of Christ boldly, 24 and stand to it manfully, 25 bear all visitations patiently, 26 Pray continually, 27 Rest thankefully, and thou shalt live everlastingly, and come to the hill of joy quickly, to to which place hasten us good Lord speedily.