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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	grace_n	instrumental_a	1,802	5	11.6254	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

but so understood the argument concludes nothing viz. against us this onely thence following therefore as he hath decreed from all eternity to save for faith and to damne for unbeliefe so shall the execution of the decree be which is true but concernes not the Question in controversie Thirdly is followes not Christ will say come ye faithfull c. come for faiths sake as for the meritorious or impulsive cause for faith is the onely instrumentall cause and he intimates the impulsive cause when he saith Benedictos patris ye blessed of my Father where is shewne that their salvation did proceed from the free savour of God because God the Father of his free grace hath loved them in Christ Fourthly if the Kingdome of God be an inheritance then it comes or fals unto us because we are the sonnes of God by a free adoption But it is called an inheritance for he saith here Hereditatis jure possidete possesse this Kingdome by right of inheritence Therefore it fals not unto us for our works sake but because we are the adopted children of God in Christ Ibid page 358. on Matth. 25. 39. this sentence is purged out It is questioned between us and the Papists whether election or predestination on to life eternall be from Gods free grace or a foresight of mans good works and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleere from Mat. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Ephes 1. 4. And Secondly it is agreed betwixt us also that those who are elected and predestinated are elected to an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 21. Rom. 8. 24. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be catholike because it was consonant to the opinion both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it reade the History of the Councell of Trent lib. 2. page 211. 212. Yea Bellarmine himselfe doth affirme as much plainly De grat lib. arbit lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himselfe teaching that the elect may fall from faith and salvation and utterly and eternally lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Ephes 1. 6 c. Ibid. page 305. on Matth. 20. 8. Every man received a penny c. The Rhemists upon Rom. 9. 2. alleage these words to prove That Predestination and Election is from a foresight of works they argue thus the Master saith call the labourers and give them their reward therefore God from all eternity hath ordained to give the kingdome of Heaven to those whom he foresaw should bring forth good fruits and works First our Rhemists doe not prove the position controverted between us and them for the Question is not Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works for this we doubt not of because the Scripture plainly declareth it Rom. 2. 6. 10. 1 Cor. 2. 9 10. but the Question is this Whether this foresight of good workes were the cause of predestination and election for this we deny and this if they would doe any thing they should prove Secondly this place speaks not of predestination but of the execution of predestination Now it followes not works goe before the execution of predestination therefore before predestination it selfe Now that our Saviour speaks here of the execution of predestination is plaine from the very words for first it is said that some of the Labourers were hired in the morning and some at other houres and then afterwards when it was night the Lord of the Vineyard said to his Steward Call the Workmen Now this can no way be understood of predestination which was long before the first houre of the day Thirdly this place sheweth that good workes are the way to Heaven wherein we must walk but not that the decree of life hath respect to good works for good works goe before the possession of Heaven but not before the decree and ordination Fourthly Saint Ambrose out of this place frameth a strong contrary argument proving thereby that election is altogether of grace without any respect to works see before 2 Answ to Obj. 1. fol. 258. a. the last line c. Ibidem page 302. this is deleted Fourthly the Papists are faulty here who affirme that the decree of salvation came from the foresight of works and so they make them primus Motor Ibidem in the written copy fol. 245. Although we know not the reason why the Lord doth it but more particularly first we must acknowledge the Lord to be just in the election of the godly now the order of election is laid downe Rom. 8. 29 30. Ephes 1. 11. from whence and some other places the order may be expressed thus to wit First God decreed to make Christ the head of his Church Ephes 1. 22. then secondly he ordained and decreed that there should be a Church and here first he decreed to create man secondly to permit him to fall and thirdly to repaire and recover some from their fall and fourthly to endow them with grace and saving faith Secondly we must acknowledge the Lord to be just in the reprobation of the wicked Because the dissention of Divines is great in this point I will speak sparingly thereof and only lay downe the order of it as I conceive it to be and so leave it First God decreed to create man and secondly God foresaw that although man were created pure and immaculate yet if he were left unto himselfe he would fall and thirdly God leaves man unto himselfe and permits him to fall and fourthly determines to offer the meanes of rising againe namely Christ and mercy in him which he foresaw would be flighted and by many not received then fifthly for this contempt he justly reprobates them Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some that there is a universall election against which we urge this plaine place Many are called but few chosen which place sheweth that although the externall meanes of salvation be offered to many yet not all of them but some onely are elected and chosen unto life Huberus hereunto answers that there is first a general

glorified The first link whom he had predestinated c. they loosen by making the decree of predestination conditionall and uncertaine The second link whom he called c. they loosen by making the grace of vocation both universall and resistable The third link whom he hath justified c. they loosen by making the act of justification repealable and the habit of Faith amissible But St. Austin clincheth them all fast whom he hath predestinated them he hath called to wit with a calling according to purpose not others therefore but whom he hath so called he hath justified neither others but such whom he hath predestinated called and justified them he hath also glorified How can a man that is effectually called and justified finally fall away and depart from the living God who is locked in the middle of this chaine and fastened to Christ with the Adamantine links on the one side of predestination on the other side of glorificaon neither the antiquity of Basilides nor the wit of Pelagius nor the subtilty of the School-men nor industry of the Jesuits nor the vehemency of the Lutherans nor the sophistry of the Remonstrants shall ever cast such a grosse mist before the eyes I say not of faith but of reason as to perswade us that he can fall finally whom God hath predestinated to stand that he may be condemned whom God hath justified that he shall ever be a vessell of dishonour whom God hath glorified illo utique fine qui non habet finem as Saint Austin speaketh that he may be cast into hell whose name is written in heaven that he can be in danger of the second death on whom it hath no power at all but every regenerate Christian and true Beleever is effectually called and therefore predestinated is justified by faith and therefore saved from wrath hath part in the first Resurrection and therefore the second death hath no power over him is received into the Church of the first borne and therefore his name is inrolled in heaven Are not all that are born againe of water and the spirit the sonnes of God if sonnes then also heirs it is the Apostles consequence Are not all true beleevers lively members of Christs mysticall body which is the true Church if they are so they must continue so that Christs body be not maimed c. Saint Austin and Gregory make good the inference Saint Austin expresly denying that to be Christs body in truth and consequently those members to be members of his body in truth which shall not continue so for ever St. f Gregory thus Comenting upon the words of Solomon King Solomon made himselfe a bed or Chariot of the wood of Lebanon the wood of Lebanon is said never to corrupt or rot Solomon therefore made his bed or Chariot he meaning the spirituall Solomon Christ of the wood of Lebanon because according to the grace of his prescience he hath built a holy Church of Saints that shall continue so for ever P. 18. Indeed if this affection were grounded upon any thing in us or depending upon the liberty of our will our changeablenesse might make us suspect the constancy therof but sith all the graces and vertues that shine in the faithfull are but the reflections and glissonings of the beams of his grace which beginneth and consummateth all good in us working in us both the wil and the deed how should this heavenly fire of Gods love ever go out c. Mark the rayes of the visible sun how constant they are being not moved at all by the motion of the Object but immoveably flowing from the body of the sunne though blustering winds tyranize in the ayre and remove it a thousand times out of his place in an hour yet the sun beams keep to their object which they enlighten and stir not at all in like manner our affections are transported with every gale of prosperity and storm of adversity and our wils somewhat yeeld to every wind of temptation yet Gods affections like the beams of the sun remain immovable where they are once fixed for they depend not upon any qualities in us but upon his owne immutable essence who is more constant then we are inconstant more strong then we are weak more sufficient then we are insufficient we praise and dispraise with a breath frowne and smile with a look love and hate with a conceit but Gods affections are not like ours nor are his thoughts our thoughts neither are his wayes our ways for whom he loveth he loveth to the end though we be unmercifull yet he still abideth faithful he cannot deny himself Page 19. But I subsume all true beleevers are the elect of God how then can they perish if the election of all the faithfull be not as evident as the salvation of the elect in Scripture why doth Saint Paul stile faith the faith of Gods elect why doth St. Luke assigne election as the proper cause of faith as many as were ordained to eternall life beleeved as for the reprobates if we beleeve the ancient Fathers they are as farre ●om faith as from salvation all reprobates saith Saint f Gregory are without the ●●unds of the Church although they seem to be within the pale of faith and as farre from ●●e repentance as from faith God bringeth none of these saith Saint Austin to healthfull and spirituall repentance whereby a man is reconciled to God and as farre from Charity as from both for this gift of the holy Ghost saith the same Father is peculiar and proper to them who shall reigne with Christ The faith of hypocrits is resembled by our Saviour to seed sowne upon stony ground which because it had no root soone withered but true faith to seede sowne in good ground which took deep root downward in humility and grew upword in hope and spread by charity and brought forth fruits of good works abroad in great abundance it is the plant which our heavenly Father planteth in our hearts and shall never be rooted out it is the true Amaranthus that never fadeth but after all the flowers are blown away or fall with the leafe being watred at the root reviveth and serveth for winter garlands even so a grounded belief after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation being moistened with the water of penitent teares reviveth againe and maketh winter garlands for Christs spouse Page 769. 1. Of the supposition when the righteous turneth away from his righteousnesse is not this supposition impossible can the righteous turne away from his righteousnesse and commit iniquity and doe according to all the abominations that the wicked doth I answer First vvhether he can doe so or no the Prophet here determineth not but in case he doe so he pronounceth his doome Secondly vvhatsoever interpretation vve make of this Scripture it favoureth not the Popish or Semipelagian tenet concerning

the possibility of the Apostacy of Saints for it is confessed on all hands that these vvords are spoken in generall to all elect as vvell as reprobate and they are of singular use to stirre them up to watchfulnesse over their wayes and diligence and constancy in the use of all such means as by Gods grace may keep them from backsliding and dangerous relapses yet the elect as they themselves freely grant who are predestinated to eternall life are in no danger of losing it this Commination therefore maketh nothing against the perseverance of Saints Thirdly yet because he is cleansed but in part and hath but a temporary faith and some flashes of heavenly light it is possible for him with Demas to forsake the Gospel and embrace this present world with Hymeneus and Philetus to make shipwrack of faith and a good conscience with Julian to become an Apostate and a persecuter of the truth in a word he may depart from the seeming righteousnesse which he hath in the eyes of men but not in the sight of God as Saint Gregory speaketh or from the true righteousnesse which he had in part and that measure of sanctification which before he received Fourthly no man ever made question but that a truly regenerate man may depart from his actuall righteousnesse and commit inquity and doe according to all the abominations that the wicked doth and that if he should dye without repentance that his former righteousnesse should stand him in no stead but that he should suffer the pains of eternall death which is all that the letter of this Text enforceth our assent unto Page 770. although it be most true that an elect child of God can never fall quite out of Gods favour yet doth not the light of his countenance at all times shine equally upon him sometimes he substracteth his grace from him for the abuse thereof and hence it commeth to passe that he falleth often and sometimes dangerously the wise man saith the righteous falleth seven times a day and therefore more then seventy times seven times in all his life whereupon Saint Jerome maketh a witty quere If he fall how is he righteous if righteous how doth he fall and gives us the solutian of it in a word he loseth not the appellation of a righteous man who riseth alwayes by repentance his meaning is that though the righteous fall dangerously and greivously hurteth himselfe yet he never dyeth of his fall but his limbs are recovered by grace and he riseth againe by repentance and ever after walketh more circumspectly in the paths of Gods Commandements Fifthly the Prononne his giveth some light to cleare the meaning for the Prophet saith not simply when the righteous turneth away from righteousnesse but from his righteousnesse that is the righteousnesse of his owne works or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne That I may be found in him not having mine owne righteousnesse which is of the law but the righteousnesse which is of God by faith Admit Christs righteousnesse by which every true beleever is justified cannot be lost yet he may lose his owne righteousnesse that is it is very possible and daily experience verefieth it that he may give over his strict observance of the duties of the first and second Table he may let loose the reines to sensuall desires and he may follow the gainfull or ambitions or voluptuous courses of the world for the way to Heaven is up-hill but the way to hell is down-hill and thither the weight of our sinfull flesh sorcibly tendeth All these purgations we have in Doctor Featlyes Sermons There are these ensuing purgations made in Master Ward his Comentary on Matthew fol. 300. part 1. page 33. There are two sorts of evill to wit First some are onely precedent which being once taken away returne no more now these hinder the foundation but not the edifice and are taken away by God in the elect as for example First the death of the soule in good things Secondly the captivity and slavery they are in under finne Thirdly the generall and totall pollution which is in them by reason of sinne and the like Secondly some are succedent which hinder the encrease as thorns in the wheat hinder the corne from growing now these are daily to be taken away and must be taken away after the plantation of grace as sinne daily springs up so it is daily to be rooted out Page 67. Ob. Bellarmine here objects the love of many shall wax cold and therefore all righteous men shall not presevere in faith and consequently all shall not be saved An. The Cardinal here proves nothing against us except he will prove that those who fall from the Lord or whose charity waxeth cold were such as were righteous before God by a true faith or who had the love and faith of the elect of God whereof mention is made Titus 1. 1. now that these were not such is cleare from verse 24 of this Chapt. they would seduce if it were possible the very elect and from Saint Augustine Charitas quae desert potest nunquam ver a fuit that love which falleth away was never any true love or charity which may be forsaken was never true Charity In the printed book fol. 334. but in the Abridgement of purgations page 83. it is questioned between us and the Papists whether Election or Predestination to life eternall be from Gods free grace or a fore-sight of mans good workes and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleare from Matth. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Eph. 1. 4. and Secondly it is agreed betwixt us also that those who are elected and predestinated are elected unto an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is likewise agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 28 29. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be Catholike because it was consonant to the opinions both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it Read the History of the Councel of Trent lib. 2. p. 211. 212. Yea Belarmine himselfe doth affirme as much plainly De grat Lib. Arbit lib. 2. cap. 10. which is worth observing because elswhere he contradicts himselfe teaching That the elect may fall from faith and salvation and utterly and eternaly lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉

reward the reward of our faith is the salvation of our soules not that faith merits reward for faith too is a work and works merit not Christ sayes the Kingdome of Heaven is a gift Luke 12. 31. and we have it not ex facto but ex pacto not of doing ought but of the Covenant God hath promised it on his gracious promise faith only is enabled to lay hold and because it is the nature of faith to be operative to bring forth fruits which are good works it pleased the holy Ghost in his place and many other to use the phrase here It is c. In Doctor Featlies Clavis Mystica these clauses and distinctions were deleted page 444. In this argument this grave and learned Divine expatiated through his whole discourse of which I may say as Saint Peter doth of Saint Paule's Epistles our beloved brother according to the wisdome given unto him thus spake of these things in divers passages of his Sermon in which some things are heard to be understood which that the unlearned and unstable might not wrest as they doe the sayings of the most orthodox Divines I hold it requisite partly out of the writings of this most learned speaker partly out of his owne words in his private conference with me thus to illustrate his meaning and to cleer the truth good works may be considered First in regard of the person who is either first in state of grace secondly or out of it Secondly in regard of the cause First principall the Spirit of God Secondly instrumentall the faculties of the soule and organt of the body Thirdly in regard of their adjunct First either as they are considered alone by themselves Secondly or together with the merits and intercession of Christ Secondly when we speak of the appeasing of Gods wrath God may be considered either first as a Judge secondly as a Father Thirdly wrath may be appeased two manner of wayes First negatively by subtracting the fuell thereof Secondly positively by extinguishing as it were the flame thereof with something else cast upon it According to these distinctions the truth in this point may be delivered in these succeeding insertions First no work done by any person out of the state of grace produceth any of the effects above mentioned Secondly works done by men in state of grace as they proceed from themselves are not without some flaine nor are they simply approved of God but in some respect onely Thirdly the good works wrought through the help of grace if they be considered by themselves without relation to Christs merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects Fourthly works done by men in grace as they proceed from Gods Spirit and are improved by the merits and intercession of Christ are the meanes and secondary causes of procuring unto us temporall and spirituall blessings Fifthly God's wrath as he is an angry Judge can be appeased by nothing but by the blood of Christ and his infinite sacrifice which alone satisfieth his justice Sixthly the anger of God as he is a Father and sometimes severely chasteneth his children for their unthankfulnesse and other sianes may be so farre appeased by them that he will take his scourage from them and bestow new favours upon them this anger may be appeased both privately by breaking off their sinnes and thereby taking away the cause of his displeasure and also positively by fasting prayer and Almes-deeds to conclude as the flye in Martial upon which there fell a drop of Amber and inclosed it grew to be precious and was sold at a high rate not for the flyes sake but for the Ambers so the good works of Gods children which of themselves especially so farre as they proceed from them are of little worth yet confidered quatincta sanguine Christi as Beza speaketh as dyed with Christs blood and covered all over and melosed in the Amber of his merits become precious in the eyes of God and are in a faire sense and construction both placatoria and improtatoria In Master Wards Comentary upon Matthew written copy page 259. this passage is expunged Matth. 13. 20. 21. The stony ground c. Obj. Bellarmine de justif lib. 3. cap. 14. produceth these two verses to prove that faith and the grace of justification may be lost arguing thus these receive the word with joy but they have no root yea for a while beleeve but in the time of temptation fall away and therefore faith may be lost for they had faith because they beleeved they beleeved the Word of God and yet fell away Answ The Text expounds it selfe they had no root and they beleeved but for a while therefore they had no true faith for true faith is not without root as appeares by Saint Paul's prayer for the Ephesians 3. 17. I pray that Christ may dwell in your hearts by faith that being rooted and grounded in faith c. and therefore true faith hath a root Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out Qu. Why may not we ascribe some merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony or mony worth Isa 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto ●s from God for our works as Saint Elzear●us did Staplet aestist fol. 141. initio who upon a certaine day refusing to accept of a Scarlet robe and an 〈◊〉 of gold which were offered unto him when he entred into his chamber powred forth this pharisaicall prayer unto God Ta mihi Domine Deus in paradiso debes contum auriuncias duos pannos coxincos O Lord remember how thou art indebted unto me when I come into Heaven two Scarlet robes and one hundred ounces of gold Thus Papists proudly arrogate much unto themselves and derogate greatly from God both in their prayers and opinions but let the opinion of the Protestants be that blessednesse is derived unto them from the meere m●rcy and free favour of God and let their prayers be that the Lord would be graciously pleased to count them worthy of this blessednesse 2 Thes 1. 11. and that they may find mercy of the Lord at the last day 2 Tim. 1. 18. Obj. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hands at all Answ It is so farre from hindring that it furthers so farre from discouraging that it encourages so farre from lestening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works c. Ibidem on Matth. 5. 18. page 96. this is castrated Your good works The Papists produce this place to prove the works of the righteous to be perfect and

Bellarmine lib. 4. de justif cap. 5. argues thus The Scripture calleth the works of the righteous absolutely good works as in this verse that they seeing your good works But if all the good works of the righteous be mixed with mortall s●nne then they are rather to be called evill then good works This he proves from another viz. ex Areopag●a quarto de divinis nominibus Quia malu● dicatur opus absolte nisi integre fic bonum because except a work be perfectly good it is absolutely called evill First this phrase works are absolutely called good is Amphibola and doubtfull sometimes signifying the works which are good simple and sometimes those which are good in part Secondly works are called good either first indefinitely as they are commanded in and by the law or secondly peculiarly as they are performed by some singular persons as it is one thing to desire vertue in generall and another the vertue of Alcihiades or Socrates as it is one thing to commend learning in generall another the learning of Plato or Cicero so it is one thing to speak of good works in generall another of the good works of Peter John or Paul Thirdly these things premised we grant that works are absolutely called good taken indefinitely and as they are commanded yea this verse proves it which speaks not of works done by any particular person but of those which men ought to doe there is none of sound judgement can deny or doubt but that we are so debters unto the Law that we ought not onely to begin but also to perfect that which the Law prescribes as perfectly good and in all the parts thereof absolute but he were of unsound judgement that hence would conclude because it is our duty to doe it therefore we doe it for Saint Paul confesseth that he doth not onely the good which he ought but which he would doe Thus I say if we consider the works as they are enjoyned it is true that they may be called absolutely good but if we understand particularly the works of this or that man then we deny that ever the Scripture cals them absolutely good neither doth the Cardinall prove this because as was said before this place speaks not of what is done but of what ought to be done Chamier T●n 3. fol. 360. 1. 2. 3. de Imperfect Op. lib. 11. cap. 23. Fourthly our work which we doe are called good in Scripture Non secundum perfectam justitiam sed hanc quae bumanae fragilitati competit Hier. Dialog 1. Contr. Pelag. not according to perfect righteousnesse but as it is agreeable to our humane frailty or they are good in part though not perfectly Becanus yet urgeth this place for the proofe of this opinion of perfection of works disputing thus The Apostles are commanded so to shine before men that they may see their good works and glorifie their Father which is in Heaven But how shall men see their good works if they all be damnable or how shall their heavenly Father be glorified if all they doe be contaminated and defiled with sinne Answ We must distinguish between humane and divine judgement men see mens works as they are outwardly and can goe no further they onely perceive what is obvious to their senses and can neither see the heart nor know whether that which is done be done according to all the circumstances that are required thereunto Now true righteousnesse is proper unto the heart and it is the circumstances that make the work more or lesser good or bad and therefore although men see the good works of the righteous which outwardly they shew forth and glorifie God for them yet it followes not hence therefore those works are in Gods sight perfectly good c. Ibidem fol. 185. this is crossed out The morall law was a bond of salvation unto Adam Rom. 2. 13. and of death Gal. 3. 10. but is now abrogated by Christ in regard of the conditions we being now justified onely by faith Ibidem on Matth. 12. ver 27. written copy page 251. this discourse is obliterated By thy words thou shalt bo justified Quest What is the matter or materiall cause of our justification Answ First some say that the onely act of mans heart in beleeving is the matter of it Secondly some say that partly faith and partly Christs obedience is the matter of our righteousnesse Thirdly some say that the works of the law done by man are the matter of our righteousnesse Now all these three opinions are sufficiently refuted by Master Forb's of Justification cap. 22. page 77. to whom I referre the Reader Fourthly we say that onely Christ in his obedience is the whole matter of our righteousnesse and that nothing in Heaven or in earth in man or without man is the matter of mans righteousnesse before God except onely Christ this being amply handled and proved by Forbes cap. 23. 24. and his book being in English and easie to be had I referre the Reader thereunto c. Ibidem written copy page 68. this is crossed out by the Licenser Thirdly the Lord having converted and regenerated us we are onely able to bring forth good works for non precedunt justificandum sed sequentur justificatum Aug. good works march not before as causes of our justification but follow as fruits or signs of our sanctification c. And page 336. Answ 1. They good works are the way and meanes unto this Kingdome but I doe not give or grant this and that First because that which is but onely a meanes is not at all a sufficient cause and Secondly because if we should grant this then the Papists would have what they desired for they say that good works are necessary to salvation Non modo necessitate presentiae sed necessitate efficienciae Bellarm. de Justific lib. 4. cap. 1. The way which leads to London is indeed a meanes of comming to London but not the efficient cause Neque enim facit sed patitur ut quis veniat Londinum for when a man comes thereunto the way doth nothing but onely suffers and therefore ●he way thereunto is more rightly called causa sine qua non Parens s fol. 848. b. c. In Doctor Jones his Comentary on the Hebrewes page 58. these clauses are purged out By grace you are saved not by works any kind of way let us not part stakes with the Lord and give halfe to our selves and halfe to the Lord as the Papists doe Page 208. Our best works are defiled with sinne saith the copy too often defiled saith the Licenser c. Page 247. Our praying preaching hearing of Sermons and best works are unprofitable to bring us to the Kingdome of Heaven they may be seales of our election but no causes of our salvation Page 253. The old Covenant depended on working doe this and live the new requireth nothing but faith c. Page 339. Here we may behold what reckoning is to be made of the works of the

of him in a very angry manner What have you brought me here Mr Ruly replied His Majesties Letters Patents At which answer he fell into a great passion rating and reviling Mr Ruly with very ill language threatned and called him ill names protested that that Patent should not passe though it were under the Great Seale and made Mr Dell write something out of it Mr Ruly shaking for feare excused himselfe that it was drawn by the Officers to whom his Grace had directed him and if there were ought offensive in it he was altogether ignorant and not guilty of it Whereunto the Archbishop replied that were it not for his respect and engagements to the Queen of Bohemia they should have no collection at all and that he could finde in his heart to quash it but however he would suppresse that Patent which he detained by him and would have one drawn in another forme Whereupon Mr Ruly leaving him to his angry mood departed and acquainted Secretary Cook the Lord Keeper Coventry and other his friends with the Premises who all wondred and were very inquisitive what was the cause of all this anger The Archbishop presently after repaires to the King and complaines much against this Patent Secretary Cook and the Lord Keeper for passing it who being both sent for by the King about it acquainted his Majesty that it was made verbatim accorcording to former Presidents that they had his Majesties hand and Royall assent thereto and it was now passed the Seale and so could not be altered To which the King answers that it must be altered for that the Archbishop would have it so and another must be drawn according to his minde Upon this the Patent was recalled and a new one drawn according to the Archbishops direction and prescript which being compared with the former by these Deponents and others who were very inquisitive what it was did so much enrage his Grace they found it was only this ensuing clause which he caused to be quite purged out with little or no alteration else from that he suppressed Whose cases are more to be deplored for that this extremity is fallen upon them for their sincerity and constancy IN THE TRVE RELIGION which WE TOGETHER WITH THEM DO PROFESSE and WHICH WE ARE ALL BOVND IN CONSCIENCE TO MAINTAINE TO THE VTMOST OF OVR POWERS Whereas these Religious and Godly Persons being involved amongst others their Countrey-men might have enjoyed their estates and fortunes if with other backsliders in the times of Triall they would have submitted themselves to the ANTI-CHRISTIAN YOAK and have renounced or dissembled the Profession of THE TRVE RELIGION In lieu whereof he only inserts That they suffered FOR THEIR RELIGION as if our Religion and theris were contra-distinct and different one from another and theirs not the true Which Secretary Cook when he saw affirmed would make a Schism a Division betwixt us and the forraign Protestant Churches by intimating that they professed neither our nor yet the true Religion as Mr Wakerly deposed and gave great scandall and offence to the Deponents yea to the forraign Churches and Protestants here who took speciall Notice of it In this notable peece of Evidence we shall desire your Lordships and the world to take notice of these remarkable particulars First of this Archbishops insufferable Insolency in daring to presume so farre as to stop suppresse the Kings own Letters Parents when approved by his Royall Signature allowed by the Lord Keeper and actually passed under the Great Seale of England Secondly his extraordinary over-ruling power with the King who against his own Iudgement Signe Manuall Seale and former Presidents must have this Patent altered in this clause only because the Archbishop would have it so and for no other reason Thirdly that this alteration proceeded meerly from the Archbishops own motion not from any Priests or Iesuits instigation much lesse from the King as he pretended the alterations of the Prayer-Book for the fifth of November did Fourthly that he was exceeding passionate and enraged at this clause insomuch that this charitable Collection and Patent must totally be quashed rather then this clause tolerated whereas his Chaplaines authorized Books in commendation of Popery Popish Errours yea pleading for Rome and her Religion as true and one with ours Fiftly that this very clause had passed both the Broad Seal and Presse too without the least exceptions in a Patent 29 Ian. 3. Caroli not full seven yeares before even in King Charles his own Reign and in another Generall Collection granted under the Privy Signet the seventeenth of Iune in the sixteenth year of King James Anno Dom. 1618. for reliefe of the Inhabitants of the Town of Wesell then printed by Authority together with Archbishop Abbots directions concerning the same to the severall Bishops under him dated June 25. 1618. wherein we finde these following expressions That that City had been a place of succour and reliefe to many afflicted strangers such as have been exiled for THE TRVE RELIGION That they were not able any longer to sustaine the charge neither of the Ministry nor of the Free-schoole which heretofore they have erected for the propagation of THE TRVE RELIGION c. which should excite us to enlarge the Bowels of compassions toward them which cannot be better expressed of our parts then by having compassion and a fellow-feeling of them MAKING THE SAME PROFESSION OF FAITH THAT WE DO yet doe suffer such adversity c. which are the same in terminis with those in this expunged Patent What then was the cause that this Clause should be thought so insufferable so impassible by this Archprelate now Certainly there must be some great mystery of Iniquity in it he and his Predecessor Abbot had not the selfe-same opinion of the Protestant Churches and their Religion Abbot deemed both their Churches and Religion true and the same with ours but Laud deemes them no Churches at all their Religion not the true Religion nor the same with ours at this time though formerly one and the same with it And why so because himselfe had altered perverted yea almost quite subverted it both in Design and Execution intending to set up Popery as the only old and true Religion therefore to suffer such a Patent to passe both the Great Seal and Presse in his Majesties name as should proclaim their Religion to be the true Religion which we together with them do professe and we are all bound in conscience to maintain to the uttermost of our power when he and his Confederates bent all their might to suppresse it and to commend their sincerity and constancy in the true Religion when as they might have enjoyed their estates and fortunes if with other backsliders in the times of Tryall they would have submitted themselves to the Antichristian Yoak and have renounced or dissembled their profession of the true Religion in these dayes when he with his Confederates endeavoured to make men Backsliders