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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

say that the Scriptures are so hard and obscure that although people were permitted to read them in their mother tongue yet they could not possibly understand them and therfore it boots not at all to do so Now against this Tenet of theirs we enforce this place arguing thus Christ in the former verses affirmed his Apostles to be not only the sale of the earth but also the light of the world and in this verse shewes how absurd a thing it is to light a candle and then to put it under a Bushell and how usefull it is to put it into a candlestick because so it gives light to all that are in the house But if the writings of the Apostles be obscure then we must of necessity confesse that the light is hid under a bushell and is not seen by those in the roome Now if this be absurd then let the Pastists acknowledge it an absurd opinion to think the Scriptures obscure and rather affirme them to be perspicuous and plain yea not only perspicuous and clear to the understanding of some but to all who are in the house that is to all the faithfull Briefly if the Gospell be like a lighted candle which is put into a candlestick and gives light to all who are in the house then it is perspicuous and clear to the whole houshold but the former is true from this verse therefore also the latter c. Were not our Prelates wholly Popish and Romes sworne Vassals who could not endure to have such passages as these passe freely through our Presses without a Romish purgation and do not these bad fruits discover how rotten their hearts how corrupt their judgements were 70. Passages blotted out against Transubstantiation and Christs Corporall presence in the Eucharist IN Dr. Clerk's Sermons page 229. l. 21. after these words not dye at all should follow this deleted cause God is the creator 't is hee John sayes made all things the Popish Priest sayeth he can by certaine words said in the Sacrament make his maker create Christ incarnate him again turne bread into Christs body And in Master Ward 's Comentary on Matthew p. 380. Wine and bread cannot be both in the Sacrament corporally and substantially as the Papists teach But of this subject you have heard much before we shall not therefore here enlarge our selves any further 71. A notable clause deleted concerning the Toleration of Popish Priests and Divines preaching against it IN D. Featlie's Clavis Mystica p. 175. this notable passage is purged out by the Archbishops Chaplaine Now though toleration of different Religions falleth in some respects within the compasse of the mysteries of state which cannot be determined in the Schools but are fittest to be debated at the Councel Table yet considering the preheminence the Law of God hath above the law of men and the dangerous consequence of an ill resolution of the state in this point which may tend to the ruine of many thousand soules certainly the States-man is not to begin but where the Divine ends in a deliberation of this nature For first it is to be enquired Whether bearing with a false Religion be a thing justifiable by the rules of true Religion whether the God of Heaven permit any permission of blasphemy against himselfe or heresie against his true worship And in case that God dispence with some kind of toleration of errours and abuses for some time to prevent a greater mischiefe the Councell of state is to enquire whether the condition of the present state be such that the onely meanes to suppresse heresie is for a while to let it grow as also whether the cockle can be cleane weeded out without the spoile of much good corne If the Grecians never undertook any matter of great consequence before they received answers from their Oracles neither the Jews before they consulted with God by the Ephod nor the Romans priusquam de coelo servatum esset before they had the approbation of their south-sayers doubtlesse all Christian estates are to expect either a command or at least a warrant from Scripture before they proceed in matters so neerly concerning God and his service otherwise they goe about to set the sunne by the dyall not the dyall by the sunne alter the house to the hangings whereas all good Governours should be like good Pylots qui manum ad clavum oculos habent ad astra who have their eye upon the starres or C●rd and hand upon their helme that is they ought according to the direction from heaven to steere their course 72. Passages expunged against Veniall sinnes IN Doctor Clerk's Sermons page 295. l. 16. after Lotteries the Licenser hath deleated these words All sinnes ventall ventall I would say there yea as a Romish Riball shamed not once to say though a man had layen with our Lady And page 333. l. 22. after these words A petty sunne should follow nor ever heard I of vice in a Diminutine but onely in a Papist Lindan hath Levicula vitiola substantive and adjective abated both In Master Ward 's Comentary on Matth. 5. ver 19. page 105. One of the least Commandements this discourse is rased out Are all sinnes mortall are not some Veniall First some sinnes are called veniall possibilitate because there is a possibility that they may be pardoned and they are thus called in opposition to those mortall sinnes which cannot possibly be forgiven as finall impenitency totall apostacy and the sinne against the Holy ghost Heb. 64. 10. 26. Secondly some sinnes are called veniall facilitate because they are more easily and usually forgiven and they are thus called in opposition to those sins which are scarcely or seldome pardoned as swearing and the idolatry of covetous men which are seldome truly repented of Thirdly some sinnes are called veniall promissione because they have a promise of pardon and thus all the sinnes of the righteous children of God are called veniall Fourthly some sinnes are called veniall vera estimatione because they deserve not death nor condemnation And in this sense we deny any sinnes to be veniall because every transgression of the Law is mortall yea hence Bellarmine confesseth that they are not properly sinnes because they are preter legem non contra besides the Law not contrary to the Law and therefore we should not presume because our sinnes are small but feare because they are many the smalnesse of them having been a meanes to hinder us from turning from them or repentig of them and also to multiply and encrease the number of them Ibidem written copy page 334. Object Therefore some sinnes are veniall some mortall Answ First neither an Eagle nor an Elephant will catch at flyes and therefore it becomes not so great and learned a Scholler as Bellarmine is to catch and snatch at these flyes and moats 73. Passages rased out concerning our effectuall Vocation THis whole discourse is obliterated in Master Ward 's Comentary on Matthew 22. ver 14. Many are

sacred function of the Ministry which was ordained for instruction of mens soules in the wayes of God should be so abused that the Ministers are become the Trumpets of Sedition the promoters and defenders of violence and oppression 3. In the third Article my Lords you have the Judges who under his Majesty are the dispersers and distributers of Justice frequently corrupted by feare and solicitation you have the course of Justice in the execution of it shamefully obstructed And if a wilfull Act of in justice in a Iudge be so high a crime in the estimate of the Law as to deserve death under what burthen of guilt doth this man lye who hath been the cause of great numbers of such voluntary and wilfull acts of injustice 4. In the fourth Article hee will be found in his owne person to have sold justice in Causes depending before him And by his wicked councell endeavouring to make his Majesty a Merchant of the same commodity only with this difference that the King by taking money for places of judicature should sell it in grosse whereas the Archbishop sold it by retaile 5. In the fift Article there appeares a power usurped of making Canons of laying obligations on the Subjects in the nature of Law and this power abused to the making of such Canons as are in the matter of them very pernitious being directly contrary to the prerogative of the King and the liberty of the people In the manner of pressing of them may be found fraud and shuffling in the conclusion violence and constraint men being forced by terrour and threatning to subscribe to all which power thus wickedly gotten they labour to establish by perjury injoyning such an Oath for the maintenance of it as can neither be taken nor kept with a good conscience 6. In the sixth Article you have the King robbed of his Supremacy you have a Papall power exercised over his Majesties Subjects in their consciences and in their persons You have Ecclesiasticall jurisdiction claimed by an Incident right which the Law declares to proceed from the Crowne And herein your Lordships may observe that those who labour in civill matters to set up the King above the Lawes of the Kingdome doe yet in Ecclesiasticall matters endeavour to set up themselves above the King This was first procured by the Arch-bishop to be extrajudicially declared by the Judges and then to be published in a Proclamation In doing whereof he hath made the Kings Throne but a footstoole for his owne and their pride 7. You have my Lords in the seventh Article Religion undermined and subverted you have Popery cherished and defended you have this seconded with power and violence by severe punishment upon those which have opposed this mischievous intention and by the subtile and eager prosecution of these men hath the power of Ecclesiasticall Commissioners of the Starre-Chamber and Councell Table beene often made subservient to his wicked designe My Lords 8. You may observe in the eighth Article great care taken to get into his owne hand the power of nominating to Ecclesiasticall Livings and promotions you have as much mischeivous as much wicked care taken in the disposing of these preferments to the hinderance and corruption of Religion And by this meanes my Lords the Kings sacred Majestie instead of Sermons fit for spirituall instructours hath often had invectives against his people incouragement to injustice or to the overthrow of the Lawes Such Chaplaines have beene brought into his service as have as much as may be laboured to corrupt his owne houshold and beene eminent examples of corruption to others which hath so farre prevailed as that it hath exceedingly tainted the Vniversities and beene generally disperst to all the chiefe Cities the greatest Townes and Auditories of the Kingdome The grievous effects whereof is most manifest to the Commons House there being diverse hundred complaints there depending in the House against scandalous Ministers and yet I believe the hundred part of them is not yet brought in 9. The ninth Article sets out the like care to have Chaplaines of his owne that might bee promoters of this wicked and trayterous designe Men of corrupt judgments of corrupt practice extreamely addicted to superstition and to such mens cares hath been committed the Licencing of Bookes to the Presse by meanes whereof many have beene published that are full of falshood of scandals such as have beene more worthy to be burnt by the hand of the Hangman in Smithfield as I thinke one of them was than to be admitted to come into the hands of the Kings people 10. In the tenth Article it will appeare how he having made these approaches to Popery comes now to close and joyne more neerely with it he confederates with Priests and Jesuites He by his instruments negotiates with the Pope at Rome and hath correspondence with them that he authorized from Rome here He hath permitted a Roman Hierachie to be set up in this Kingdome And though he hath bin so carefull that a poore man could not goe to the neighbour Parish to heare a Sermon when he had none at home could not have a Sermon repeated nor prayer used in his own Family but he was a fit subject for the High Commission Court yet the other hath beene done in all parts of the Realme and no notice taken of it by any Ecclesiasticall Judges or Courts My Lords 11. You may perceive preaching suppressed in the eleventh divers godly and Orthodox Ministers oppressed in their persons and Estates you have the Kings loyall subjects banished out of the Kingdome not as Elimelecke to seeke for bread in forraigne Countries by reason of the great scarcity which was in Jsrael but travelling abroad for the bread of life because they could not have it at home by reason of the spirituall Famine of Gods Word caused by this man and his partakers And by this meanes you have had the trade the Manufactury the industry of many thousands of his Majesties subjects carried out of the Land It is a miserable abuse of the spirituall Keyes to shut up the doores of heaven and to open the gates of Hell to let in prophanenesse ignorance superstition and errour I shall neede say no more These things are evident and abundantly knowne to all 12. In the twelfth Article my Lords you have a division endeavoured betweene this and the forraine reformed Churches The Church of Christ is one body and the Members of Christ have a mutuall relation as members of the same body Vnity with Gods true Church every where is not only the beauty but the strength of Religion of which beauty and strength he hath sought to deprive this Church by his manifold attempts to breake this union To which purpose hee hath suppressed the priviledges granted to the Dutch and French Churches He hath denyed them to be of the same Faith and Religion with us and many other wayes hath he declared his malice to those Churches 13. In the thirteenth Article

Majesties warrant to each of them so that herein I averre I did not offend unlesse that I gave not these men notice of it or asked them leave to obey the King To which it was answered First that the Arch-bishop confeseth clearly in his Speech and publisheth it to all the world in print That he made the alterations in this prayer which neither of his Predecessors Bancroft or Abbot durst once to think of or attempt Secondly That he esteemed Master Burtons and Master Prynnes dislike of him for making these alterations in extentation of the horrid Gunpowder-plot and favour of trairerous Jesuits Priests Romanists and the popish Religion a most transcendent crime worthy the severest bloodiest censure that ever was inflicted on any person in the Star-chamber as appeared by their herbarous Sentence there for which he heartily thanked the Lords in the close of his speech whereas his offence was certainly ten thousand times greater in making these alterations then theirs in charging him with them when himselfe confesseth and just fieth them or disliking them when made for such sinister popish ends Thirdly that his reasons to justifie these alterations to be fit and necessary were very absurd discovering the rottennesle of his heart with his extraordinary affection to popery and Papists His first reason that it was fit and necessary to make these Alterations to avoyd scandall and offence to Papists in calling their religion Rebellion c. was very unreasonable and absurd For since this clause had continued un-altered un-excepted against neer thirty yeers space together and was never deemed scandalous by K. James K. Charle's our subsequent Parliaments or Church which approved and confirmed it no solid reason can be given why it should grow unseasonable or scandalous only now so an as to call for a necessary alteration but that the Arch bishop and his confederates had now a new resolved plot to reconcile us to Rome and her Religion which former ages never had to which designethis clause might happily prove seandalous and obstructive Besides he could not but conclude the alteration of it after so many yeers continuance of purpose to gratifie Papists priests and Jesuits the sole contrivers of that marchlesse excerable Gunpowder-plot would give extraordinary seandall offence to all the whole Church State and cordiall protestants of Engl. and lay a secret tax if not a publike censure on them and on K. James for injuring the papists and their Religion even in these publike prayers neer thirty yeers spice together yet this zealous Romish Agent would rather scandalize censure injure our whole Church State parliaments King Iames with all true-hearted English protestants then give the lest scandall to the papists or suffer this just imputatation of Rehellion to continue upon their religion Moreover the whole parliament of 3. Iacobs in the Oath of Alleagiance then enjoyned with all our parliaments prelats Peers who since have approved it The second part of our authorized Homilies for Whit-sunday with our Homilies against wilful rebellion Bishop B ●●on in his True difference between Christian Subjection and unchristian Rebellion Bishop Iewel in his Defence of the Apology of the Church of England part 4. p. 439. to 470. Doctor Iohn White in his Sermon at Pauls-Crosse and in his Defence of the Way ch 6. 11. Doctor Crakenthorp's Treatise of the Popes temporall Monarchy Deus Rex Haddon contra Osorium and generally all our Writers against the Popes supremacy at home and in the reformed Churches abroad resolve unanimously in their writings the Romanists Religion and Faith in the poynts of deposing excommunicating murthering Christian Princes Kings Emperours of absolving subjects from their alleagiance arming them against their Soveraigns by the Popes authority and command for not submitting to his tyrannicall or Antichristian Edicts it is meere Rebellion and Faction For this Arch-prelate then thus publikely to averre it a scandalous imputation to them and their religion and upon this ground to make these alterations in this prayer and not in all those Statutes Homilies Authors too is a most false absurd scandalous suggestion and in truth a meer evasion to colour his affection to papists their Antichristian Religion His second reason that it wil be of dangerous conquence sadly to avow that the Papists Religion is Rebelion because it is Christian religion and the same with ours is both fals fallacious for popish religion as popish is not Christian but Antichristian and though papists hold many points of Christian Religion as they are Christians yet not one point of it as Papists popery truly so called being no part of Christian Religion but deviations from or paradoxes against it Yea himselfe confessing That some opinions of theirs teach rebelion That 's apparently true which opinions of theirs are that part of their Religion which this prayer cals Rebellion refutes his owne Objection His third reason that if you make their religion to be rebelion then you make their religion and rebelion to be all one and that is against the ground both of State and Law c. which never put any man to death for Religion but for Treason and Rebellion onely is a meere childish fallacy For their Religion is not any actuall treason or rebellion for which only they suffered death but doctrinall and habituall rebelion prone to produce actuall rebellions and the mother of them in which sense onely this prayer stiles it Rebellion yet such for which no Romanist ever dyed unlesse he reduced it into some treasonable and rebellious action and then he suffered onely for the act not the Religion or opinion which induced him thereunto he might well then have spared these three irrationall reasons for this Alteration with this assertion of his p. 39. I took it my duty to lay it before you that the King had not onely Power but Reason to command it which onely aggravate not extenuate or justifie his fact his justification then rests solely upon the Kings command and warrant but this will not excuse his guilt For we have nothing but his own bare word in his own case to which no faith can be given having so often bin taken tardy in this kind to prove first that himselfe did not move the King to command these alterations to be made which is more than probable by his aleaging the reasons whereupon they were made and his activity in other changes of this nature Secondly that himself did not procure the Warrant for these Alterations after they were made and printed being written with his own hand and having no witnesse but himself to prove the date as he hath done in other cases Thirdly admit the command and warrant proceeded originally from the King himselfe not him yet he being by his place and office principally entrusted with the care honour safety of our Religion and Church so much concerned in these alterations it had been his duty to have disobeyed this command and disswaded his Majesty from such a

The Woman is discribed c. All Princes have become his Vassals and I think he tyed them to pay tribute and blood so pleasing to the Pope's pallate that howsoever they have differed in their lusts to meats some to Peacock and some to Porke all of them have liked one kind of drink and that is blood Let no man wrangle c. What doth the Pope pop us in the mouth with Emperours Julian the most malicious of them all vexed the Christians but would shed no blood but the Pope is all for blood his Buls and Briefes like Dracoes lawes writen not with Inke but blood I plead not for the Hereticke as if I held he might not suffer death such may be the Heresie but the Pope maintaines distinction between mortall sinne and veniall holds it towards God and failes it to the Pope are some veniall to Gods selfe and all mortall to God's Vicar pardons may be purchast for offenders against God but he must dye the death that trespasseth the Pope The least ill word Pope Alexander punished with death their owne liege people write it Onuphrius c. Bona verba quaeso it is the Pope the shamefuller his sinne the holy Father to spill holy blood belike as Parsons said he had a holy Italy so the Pope happily hath a holy thirst for why not why not sacra sitis as well as sacra fames or doth his Holinesse mistake the blood he might if Popes could erre but they cannot and he doth not but wittingly and willingly he sheds the blood of Saints Faine would he cover this impious blood thirstinesse by calling them Hugonists Lollards and Heretiques For the two first of them I know no harme in them and for the third what Harlot will not call an honest woman whore The faith which they have suffered for and their holinesse have Sainted them without the Popes canonization They may be Saints though not of his making and of a better order then the Popes to wit of the holy Ghosts he is the right Saint maker c. So sweet is blood to the throat that he sheds it where he finds it be it of what rank what sex what age soever etiam in infantem saith Tertullian nullius hostem nullius reum c. the harmlesse Infant that hath done no hurt that doth think no hurt even his blood will this Herod have what doe I call him Herod a more inhumane blood-sucker then ever Herod was then ever Pharaoh was both of them shed the blood of babes new borne this monster spils the blood of babes unborne a Kid night not be sod in the mothers milke this beast spares not the babe in the mothers wombe c. A woman that affects the title of Holinesse her head the Popes holinesse her selfe holy Mother-church can this holy woman murther holy men shee that canonizeth Saints the founder of their feasts the builder of their Temples the adorner the admirer the adorer of Saints can shee shed the blood of Saints shee can shee does and that in such abundance Drunkennesse beseems any ill a Bishop worst of all men Church-men should be sober what a sight is this John sees here a Bishop drunken the Universall Bishop the Prince Patriarch the Pope drunken for we are bold under his benedicite to make that man this woman not wine-drunke though by their leave some of these are noted for that too as Leo 10 and Nicholas 5. but blood-drunken c. Wherefore are the Jesuits in France and here and every where but to be his slaughtermen to shed Kings blood their feet swift to spill it because his throat lusts to swallow it be wise now therefore O ye Kings and be learned by France O ye Princes of the earth at least let the Lyon learne by the Flower de luce to watch not the Jesuit onely whose fingers itch to spill his blood but the Recusant also as very a Traitor in his heart as he the Lord convert their persons and confound their plots as many as look at Jacob with an Esan-eye c. The woman that rid on a beast of hell hammers her bloody plots from the forge of hell the Pope c. The wicked Antichrist would purchase heaven by sending us to hell had the Romish Canibols thirsted for our blood yet charity would they should have wished well to our soules but the Pope like Satan the sonne like to the sire malices even our soules he would have sacrificed our blood and our soules should have ascended into the flames of the Altar not like Manoahs-Angel into heaven but our soules and bodies too into that part of the Ayre where the prince of the Ayre and his angels have their residence that is in votis the Pope wished it so I will not say c. Their Jupiter Latialis their Lord God the Popel or their Jupiter Infernalis their Lord God the Devil should have many Hecatombees c. The Vicar of Christ a sticker of Christians the successor of Saint Peter a worker with salt-peter he that makes God's blood of Wine to drinke mans blood as Wine In Doctor Clarkes second Sermon on the fifth of November page 237. the Licenser hath obliterated three whole leaves together against the tyranny bloodinesse and viciousnesse of Popes and their Instruments so as they cannot be read and in the same Sermon page 234. 235. 237. he hath deleated these clauses and phrases The spawne of Antichrist Romes Martyrs and canonized Saints I hold them neither All Martyrs are Christs Martyrs of Jesus A discription of Antichrist the Romish Antichrist There are two Antichrists Gog in the west and Magog in the east Nay beside Magog the Turke Rome hath two at times First the Empire then the Papacy this woman in the latter described here Aristotle makes mention of one so inhumane that shee would rip up womens wombs to eat the infants Saint John's woman here hath been as savage hath not spar'd a babe springing out of the wombe of the mother at the stake Into the fire with it 't is a young Heretick In his 23. Sermon page 463. this passage is deleated Popes are free peradventure nay it is past peradventure my Text sayes every man one Pope was free he was a woman nay all are free for Popes are Gods 't is their own phrase Our Lord God the Pope or if not God yet not meere man something between both their saying too but by good chance 't is not here every man but every one who will scare that yet as the Devil would not be belyed so neither would the Pope be wrongd Preaching against iniquity let me doe none 'T is every one that cals on Christ's name some Popes doe not Julius the second called on the Devils name In nomino omnium diabolorum in all the Devils names at his losing of Rave●na But take the passive sense all that are called by Christ's name Christians Popes are all so not all so neither Paul the III. was no Christian

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