but very poore faine to fetch instance from hell Dives prayed for his brethren Bellarmine's reason worthy a Cardinals hat Happily In Master Wards Comentary on Matthew page 82. this is gelded out When a Papist prayeth to any Saint in heaven for sometimes they pray to those who in all probability are in hell as Thomas Becket Hildebrand and divers cheating impostors Ibip page 164. 161. 168. 169. this is deleted Let those therefore who call upon the name of the Lord depart from all iniquity and let them labour to abound in all vertues both morall and theologicall that so our profession may be praised both of prophane and civill men Thirdly the Papists have Rimes which must be said over three or four times every day certainly with a little paines a man might make a good Parret a good Papist for he might be taught all this therefore they were forced to cry much and long The Papists say prayer is a Meritorious work as hath been elsewhere shewed Against which we urge this place thus we must not pray as the heathen did for they thought to be heard for the merit of their long prayers therefore it becommeth not Christians to pray with any opinion to be heard Answ 2. Spirituall graces are to be demanded before temporall good Thirdly we have no true right unto temporall things nor proper interest in them nor any true warrant to beg them untill we be converted and therefore temporall things are not first to be desired Our Saviour teacheth onely those to pray for temporall blessings that can call God father as we see in the preface of the Lords Prayer which we cannot doe aright untill we be converted Ibidem page 341. this is deleted Object It is controverted betwixt us and the Papists concerning the formes of Churches and Bellarmine affirmes that they should be built East and West that so when we pray therein our faces might be turned towards the East and for the proose hereof he produceth this place Ab oriente venturus ereditur ad judicium It is beleeved that Christ will come unto judgement from the East therefore we ought to pray towards the East Answ First creditur it is beleeved saith he namely by those who can beleeve what they list though never so absurd c. See page 299. 60. Passages obliterated concerning Predestination Gods Decree and Reprobation See Election page 303. IN Master Ward 's Comentary on Mathew in the writen copy fol. 172. this clause is expunged How is the Kingdome of God attained unto First the foundation of it is the eternall love of God Secondly from this love proceedes the Decree of Predestination Thirdly from this Decree followes Redemption wrought by Christ Fourthly thence followes the Promises of the Gospell applying Christ to our hearts Fistly and lastly followes Faith which apprehends both the Promises and Christ What reason can there be that God should prepare vessels unto dishonor How can God create men to destroy them I Answer Neither is reason dumbe here but can speake something in Gods behalfe viz. First we for our food kill Sheep Oxen Birds and Fowle who never wronged vs yea for this end we fat and cram them although we did not create them How much more then may God destroy a creature which he hath made and for his glory passe by a man who hath infinitely offended him Secondly Artificers often make peeces of worke and breake them againe for the praise of their skill and Art why then may not the Lord doe so Obj. God gave nothing unto man but a being therefore it was unjust to doe more unto him then to take away his being God who created man of nothing or of earth might justly have reduced him againe to his first matter but not make him worse then he was now to be damned is much worse then not to be I answer Artificers and Craftsmen make vessels for their owne service yea even to serue for base offices and that for a long time yea even for ever if they and their vessels could endure for ever And therefore why should we dispute against God Saint Paul durst not doe it Rom. 9. 13. c. What reason is there that God should condemne us for Adams fault Reason answers That for treason against the King the Father is beheaded and the children disinherited yea because old Wolves and Foxes endanger and injure us therefore we kill the young ones that never harmed us because they are of a ravenous nature also and will doe hurt if they live why then should we plead against God c. See more of this Sect. 25. concerning Election In Doctor Clerk's Sermons page 91. l. 12. after these words Saint Ambrose doth warrant it should follow this large discourse of Predestination which the Licenser hath totally expunged I will not be peremptory in so perplex a Question as is Predestination I will say as I conceive it and submit me to your censure In the great Councell in Heaven why name I heaven heaven was not yet God meaning to make manifest both his justice and his grace to the world which he purposed to create in time for the glory of them both out of the whole masse of man selected some and refused the rest whom his mercy pretermitted those his justice predessigned unto damnation but whom his love elected those his grace ordained to finall salvation The Tragick Poet could say God whom he loveth he saveth what then his grace fore-purposeth his power in time effecteth and his wisdome manages and marshalleth all the meanes salvation onely is the end intended by his grace but the meanes are many that might come between Grace hath a golden chaine of many links salvation the last but so fastened to his fellows that it cannot fail adoption redemption regeneration vocation justification sanctification adoption to the right and title of Gods sonnes redemption from death regeneration by baptisme vocation by the Gospell iustification by faith sanctification by the spirit all these Paul hath omitted and named but the last both as the most comfortable and to which all the rest doe purposely tend Damnation is the doome decreed to the reprobate Gods justice sentenceth them but how and in what order I list not to discourse for offending of weak consciences For the execution of which sentence there was ordained death and hell and satan and the evill day death to attend them hell to enjoy them satan to torment them and the evill day to judge and deliver them The Elect also doe deserve that doome Gods curse is justly incurred by their sinne but Gods goodnesse travelled with good which decreed they should be saved Aske me not the Question why God Almighty dealt not equally with all It is already answered God is just as well as gracious Had he saved all where then were his justice had he damned all where then were his grace Reply not in thy reason that God had he so pleased might have been both just and gracious
makes the consecration the Crosse must bee set up behinde the holy Altar word being brought to the Patriarch concerning the Church that is to be built letters are directed either to the Exarch or to some of the Bishops to request that the Church may be founded Consecrated and entituled to the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consecrated in the Name of such a Saint page 193. Things for the most part were altogether disposed by but nothing at all without the Bishops Jurisdiction That the Patriarch or Bishop should challenge this Jurisdiction over the new Church c. it seemes most reasonable For what did the lay Patron more do then a man of Israell who brought a Lambe but the Priest made it an Offering and an Attonement The Patron parhaps might chuse the place but till the Prelate came and sanctified the Ground it might be as well a Denne of Theeves as a House of Prayer The Patron might bring the Stones the Bishop made it a Church till then nothing was but the breathlesse body of a Temple the soule being yet to come from a Diviner influence of the Diocesan therefore the priviledge of a new Church followed not the building but the consecration of it c. Richard Tedder in his Visitation Sermon Licensed by Doctor Samuell Baker Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy and makes God esteeme them so which though they be not capable of Grace yet they receive by their Consecration a spirituall power whereby they are made fit for Divine Service and being consecrated there is no danger in aseribing a holinesie unto them 21. Totall and finall Apostacy from Grace Predestination a desperate Doctrine Resisting of Grace BIshop Mountague in his Appeale pag. 29. 30 31. Ex Artic. 16. After that wee have received the Holy Ghost we may depart away from Grace Till the Church expound otherwise it is as free for me to take it according to the Letter as for you to devise a figure The Article insisteth on men justified after Grace received challenged it was in this sense as unsound at the Conference at Hampton Court but defended maintained avowed averred for true ancient justifiable good and Catholike by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall decree of your new Predestination stiled then and there by Bishop Bancroft in publike audience with much vehemency without any Checke dislike distast dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish of Norwich c. said That a justified man might fall away from Grace and so ipso facto incurre Gods wrath and was in state of wrath and damnation untill he did recover againe Pag. 33. Can your Learning and understanding make any other Construction of these words then That a man may fall away from Grace and become no Child of God at all This is spoken and meant Not only of totall lapse for a time but also of finall separation and for ever Pag. 37. I see no reason why I might not have beene as confident in maintaining falling away from Grace as you and your Divines are upon weaker grounds in defending the contrary Pag. 60. I must confesse my dissent through and sincere from the faction of Novelizing Puritans but in no one point more than in this their desperate Doctrine of Predestination Vide pag. 50. and 70. 71. c. to like purpose Pag. 72. Id. It is not in reason probable that you should have the doctrin of the Church on your side against Master Mountague For the Church holdeth and teacheth punctually and that against the Opinion and with the dislike of the Learnedest of your side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with Gods holy Spirit and enlightened with the heavenly light may loose that holy Spirit have that light put out become like unto Saul and Iudas Pag. 89. If a man justified may fall away from Grace which is the Doctrine of the Church of England then without question hee may resist the grace of God offered Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity That Faith once had cannot be lost totally and for ever Edmond Reeve pag. 13. Mar. The Church signifyeth that it is possible for such as are made the Members of Christ to become the members of the Devill if they take not due care Pag. 64. Seeing then that some have perished which have beene pronounced to have beene in the number of Gods Elect. Shelfords five Treatises pag. 187. Such as shall fall double from lesse and from greater grace and never rise for such Justice hath a double due a naturall and a supernaturall death seated not only in paenâ damni but in paenâ sensus which the torments of hell fire afford 22. That there is universall Grace and Redemption and no absolute Reprobation THis having beene formerly touched in the Evidence concerning Arminianisme wee shall bee the briefer in it here Edmond Reeve writes thus page 19. 20. Whereby doth God the Father draw all mankind unto Christ Ans Holy Church doth signifie it unto us where it saith that Almighty God doth shew unto all that be in error the light of his truth to the intent they may returne into the way of Righteousnesse St. Iohn saith Christ is the light that lighteth every man which commeth into the world Many Scriptures more declare that God is mercifull to universall mankinde not willing the death of a sinner c. as the Divine service teacheth and informeth us The which Doctrine of hers as sundry more though we in our youngnesse of Christian knowledge do not understand yet are we to believe also to know that the Fathers which set forth the divine service did perfectly understand like as also we are to beleive that the Fathers of the Church now and alwayes doe in the great Mystery of Godlinesse comprehend many things which the Common people doe not yea also some things which Ministers of the inferrior Order as Priests Pastors and Teachers do not apprehend who are therefore to bee guided in Divinity by those most reverend and right reverend Fathers in God and not to say that such and such sayings in the Communion Booke are untrue because they understand them not Page 60. Saint Paul saith That he gave himselfe a ransome for all hee died for universall mankind Againe the death of Christ is available for the redemption of all the world Page 61. Whereas it is said by some that Christ died not for Vniversall mankind efficiently or effectually namely for such as perish they consider not what the Scripture signifieth Christ to have done yet hee did it not in phantasy but in reality in every deed Page 66. 67. How could the Church ordaine and require for to
to omit Arch-bishop Parker and Gryndall likewise positively asserted and Doctor Usher Arch-bishop of Armagh in a Letter of his to this Arch-prelat expresly he writes that he did undoubtedly beleeve the Pope to be Antichrist which title Bishop Andrewes and Bishop Hall Bishop Morton and Bishop Downame doe likewise positively bestow upon the Pope in some of their authorized impressions Therefore it cannot be but a grand offence for this Arch-prelat and his agents contrary to the streame of all our Martyrs Writers Prelats to purge all passages out of these new-printed books against the Popes being Antichrist in which all Protestant Churches confessions Writers unanimously concurre together with our owne 7. Passages purged out against Altars that the Crosse is no Altar that a Sacrifice may be without an Altar MAster Ward in his Comentary on Matthew f. 248. lib. 2. p. 43. 44. Answ 2. But the Crosse is not an Altar properly so called for if it were then it must either First be such in its owne nature which cannot be the Crosse and the Altar differing c. Or else Secondly the Crosse is an Altar by a humane use or humane Ordination now this is not sufficient because so any thing may be made an Altar Ans 3. Thirdly we answer c. unto these words that there may be a Sacrifice without an Altar this appeares evidently thus First the offering up of Isaac Gen. 22. was a true Sacrifice for Isaac was a type of Christ both in his immolation or offering and in his death and in his life Christ dyed for us and so Isaac did as it were in a certaine figure according to that of the Apostle Heb. 11. 19. Abraham received Isaac from the dead in a figure and similitude Isaac lived againe from this death so Christ rose againe from the dead But yet in this sacrifice of Isaac there is no mention at all made of an Altar Gen. 22. Isaac verse 7. saith Behold the fire and the wood but where is the Lamb for the burnt Offering where we see that he requires a Lambe but he requires not an Altar as if the one were necessary unto a Sacrifice not the other Secondly what is more necessary for a feast or banquent then a Table and yet a banquet may be without a Table whence the Martyrs when they were in prison celebrated the Lords Supper without a Table Now the Eucharist is a banquet yea moreover a memoriall of this one sacrifice of Christ in his death and is often called a Sacrifice by the Fathers and yet hath been celebrated often by many of the Fathers in prison without a Table as it is said of Lucian that he consecrated the bread of the Lord and celebrated the Supper of the Lord when he had scarce his hands at liberty using his owne breast instead of a Table and therefore it is evident that there may be a sacrifice without an Altar Thirdly what is more necessary for a Preacher when he is to preach then a Pulpit that is it is very requisite and decent and profitable for the people that the Minister should speak unto them out of the Pulpit as Ezra did Ezra 9. But yet it is not simply necessary unto the essence of a Sermon for a man may preach upon the plaine ground without a pulpit as it is said of Chrysostome who preached unto divers persons in his persecution standing not in a Pulpit but at the side of the Lords Table and therefore an Altar doth not appertaine unto the essence of a Sacrifice Answ 4. Fourthly we answer c. unto these words Christ himselfe being both the Knife Oblation Altar and Priest it is said Heb. 9. 14. that Christ by his eternall spirit offered up himselfe unto God whence it appeares that his eternall spirit was a Priest to himselfe and therefore might also be an Altar 8. Sentences expunged against the totall and finall Apostacy or falling away of the Saints from grace and their Perseverance in Grace IN Doctor Featly his Clavis Mystica page 15. 16. 17. No drop of this oyntment of the spirit is ever spilt no seed of true faith ever corrupteth no spark of divine grace ever dyeth once throughly regenerated and ever a new creature once graciously adopted and ever a sonne of God once effectually called and ever a true Beleever I grant that it is a very caste thing for them to slip that walk upon a Sea of glasse but being upheld on the one side by the promise of God I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me On the other side by Christs promise b Satan hath desired to have you that he may sift you as wheat but I have prayed for thee that thy faith faile not It is impossible that any child of God should fall irrecoverably or so dangerously that he dye of his fall The mortall enemy of our immortall spirits knowing well what stresse this conclusion beareth how many articles of Religion it supporteth hath in all ages set some hereticks on work to undermine it The first workman of note imployed herein was Basilides who left the whole work to Pelagius and he the halfe to the Semipelagians and they to the School-men Jesuits and other late Sectaries who labour with might and maine to overthrow it which if they could doe the whole frame in a manner of our Christian Faith would soon totter for take away perseverance in grace and certainty of salvation hath no ground take away certainty of salvation affiance in God by speciall faith hath no foundation take away this speciall faith in Christs merits for salvation the doctrine of Justification cannot stand take away the doctrine of Justification what will become of the Gospell The assurance of our salvation in particular is the staffe of our comfort the life of our hope and the anchor of our soules which is fastned to a three-fold Cable as Saint Bernard tearmeth it which can never be broken viz. 1. Charitas adoptionis 2. Veritas promissionis 3. Potestas redditionis God his love in adopting his truth in promising or the truth of his promises and his power in performance This three-fold Cable the Sectaries above named seek to cut asunder The first twist which is the speciall love of adoption by making that grace common to all The second which is the truth of Gods promises by suspending them upon uncertaine conditions The third which is God his power of performance by subjecting the efficacy of grace to the uncertaine turne of mans will Now the Cables of our Beliefe being thus cut the Anchor of our hope must needs be lost neither doe they onely as much as in them lyeth cut asunder Saint Bernards three-fold Cable but also loosen every link of Saint Pauls golden Chaine whom he did predestinate them also he called and whom he called them also he justified and whom he justified them also he
〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6. Idem on Matthew page 134. printed 253. written copy Some in opposition to Zanchies position of the perseverance of the Saints object this place to prove that those who are truly faithfull may fall wholly from faith and consequently may perish eternally Answ 1. First this is but a parable and insufficient to evert such a comfortable and well grounded Doctrine as this is concerning the perseverance of the faithfull Answ 2. Secondly This Parable was given onely to the Jewes and belongs principally unto them although it may be applied to such as they were as it appeares by our Saviours conclusion so shal it be with this wicked generation Answ 3. Thirdly by this Parable our Saviour would shew that destruction did hang over the heads of the Jewes and why not because they were once justified and endued with true faith and afterwards altogether lost it and fell from the grace of God but because they had received the law of God c. unto these words and this is the plaine and the direct meaning of our Saviour in this place and makes nothing against the preseverance of the faithfull or as though those who were once endued with true faith and truly freed from Satan might lose their faith wholly and fall into the hands and power of satan and perish eternally because nothing lesse then this can be deduced from this place Answ 4. Fourthly Melanchton c. unto the end which sinne he calleth a sinne against conscience and therefore it cannot be meant of those who are onely tempted by a humane temptation and sinne not out of contempt but of ignorance and infirmity as all the faithfull sinne In Doctor Jones his Comentary on the Hebrewes the Licenser expunged these ensuing passages touching Perseverance and against falling from grace Page 61. 146. Whom he graceth he graceth to the end whom he loveth he loveth unto the end pag. 445. What is it possible for men to fall from the grace of God out of the love and favour of God for ever for whom he loveth he loveth to the end John 13. 1 Hypocrits may fall away Luke 8. 13. 1 Cor. 10. 12. and even the elect themselves must be circumspect they must not set all at six and sevens but must watch over themselves that they fall not away Page 166. 167. there is a great affâ—ity betwixt the elect and the reprobate simia quam similis the elect and reprobate have all one and the same gifts in substance but they differ in quantity measure and manner of receiving The elect have the Fountaine together with the streames and the root with the branches they with their knowledge zeale c. have Jesus Christ and a lively faith whereas the reprobate have the streame without the Fountaine the branches without the root the grasse on the house top and corns in the wall that sodainly withers and dyes so they fall from the knowledge they had and from the faith despise the holy Ghost make a mock of the word and despise the joyes of Heaven These gifts sink deeply into the hearts of the elect whereas they rest onely in the senses and braine of the reprobate they goe a little way into the heart of the reprobate and affect them for a time but as a corrupt stomacke casts up the meat againe though never so good so those defiled consciences spew up that againe which they tasted of the godly keep them and are nourished by them the reprobate have the knowledge of Christ swimming in their braine and their hearts are little affected they have speculativum cognitionem but not applicativam John 17. 3. they have a taste of true faith but not a true faith indeed they have fidem historicam hypocriticam temporarium meticulosam sed non justificantem they have spiritum illuminantem sed non sanctificantem they taste the word but eat not the word to be nourished by it they have a sight of Heaven as Balaam had so Moses had of the Land of Canaan but they â—â—er not into Heaven they have gifts like them as counters are like gold but not the very gifts Page 252. God never takes his spirit from a man by whom we are sealed to the day of Redemption Page 319. the children of God may same grievously as Noah David Peter and others have done but they cannot sinne against the holy Ghost in themselves they may in regard of the corruption of their owne nature but in regard of Gods grace promise and covenant they cannot for whom Christ loveth he loveth to the end and none can take his sheep out of his hands yet let us not be high minded but feare and work out our salvation with feare and trembling all the dayes of our life 9. Passages expunged against Arminians Semi-pelagians and Arminianisme DOctor Peatly his Clavis Mystica page 90. What are the little Foxes but the Demipelagian cubs which will spoile our fairest clusters the Colledges of both Universities if in time they be not looked unto as they have done already in our neighbour Vine in the Low-countries Ibidem page 898. I told you before that this was a wet step and many here have slipt for some odiously object that unlesse we will grant universall grace and a power in the will of man to resist and frustrate the worke of the spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sins and therby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Jerusalem might seem like to those which Julius Caesar shed for Pompeyes death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Jerusalem how then doth he bemoane it with teares 10. Passages deleted That men may be Assured of their salvation and that Assurance of it is attainable in this life IN Doctor Clerkes Sermons page 93 instead of these words was sure of his salvation the Licenser hath put in these words obtained salvation We find these clauses deleted by the Licenser in Doctor Jones his Comentary on the Hebrewes Written copy page 310. The Church of Rome introduceth a doubting saith we must never be assured of the forgivenesse of our sinnes the favour of God and kindnesse of his Sonne that is presumption yet the Scripture would have us come to God with assurance of faith why doubtest thou O thou of little faith he that doubteth is like the wave of the sea Ibid. page 335. In this description of faith and the whole commendation of it throughout this chapter say the Jesuits the Apostle knew not the speciall forged faith of the Protestants whereby these new Sectaries and their followers assure themselves of the remission
of their sinnes that they themselves shall be saved yea verely even this speciall faith is to be found in this chapter as before Secondly all these heleevers did steadfastly beleeve they should be saved they all looked for eternall happinesse therefore they were assured of the forgivenesse of their sinnes for without remission of sinne there is no salvation Thirdly the spirit cryeth in the hearts of all the faithfull Abba Father now they cannot call God father if they be not perswaded of their reconciliation by Jesus Christ and that their sinnes are washed away in his blood this speciall faith of the Protestants hath sure footing in the Word of God and the doubting faith of the Papists is excluded out of Scripture In Master Wards Comentary on Matthew these passages are wholly obliterated Matth. 19. 29. shall inherit everlasting life Whether may we in this life be assured of life everlasting or not First in this life not onely we may but we ought also to be assured and certaine of everlasting life Ursin de vita etern qu. 7. Secondly we may be certaine of it three manner of wayes viz. first by faith or by a full perswasion of the good will of God towards us and secondly by the beginning of true repentance or by a full purpose and intent within us to live according to Gods Commandements and thirdly by peace of conscience by a desire of God and by our joy and gladnesse in him Thirdly this certainty and assurance is grounded on sure and strong reasons viz. first the author of everlasting life is unchangeable even God himselfe secondly Gods election is unchangeable thirdly Christ is heard in all things which he desireth of his father but he prayed that his father would save all those whom he had given him fourthly Christ hath said That no man shall pluck his sheep out of his hands but he will give unto them everlasting life John 10. 28. and Saint Paul saith the foundation of God remaineth sure 2 Tim. 2. 19. Ibidem fol. 176. Thou must come to a certainty of faith and grace f. 324. to be made partakers of an infallible assurance of salvation are deleted Ibidem fol. 240. in the written copy before Quest 3. We should labour for faith and the encrease thereof Fourthly faith is our seale and spirituall Unction whereby we are assured of pardon reconciliation adoption justification and after death of glorification 1 Cor. 1. 21. Now a weak faith cannot assure us of these wherefore if we desire to be certaine of them we must labour to grow up and encrease in faith Quest 3. Who are blame-worthy in this particular Answ two sorts of people namely 1. those who neglect faith and secondly the Papists c. Quest 1. Wherein are Papists to blame concerning the augmentation of faith Ans They are faulty in two things negant fiducium certundinew fidei they grant faith but deny both confidence and certainty of faith But of these conjointly and not apart and that by divers degrees and steps Now the question here is concerning the passive not active faith Thirdly the Papists being asked what this passive faith is which we give when we beleeve doe in a manner make it no other then an historicall saith placing it wholly and altogether in the understanding credimus vera esse revelata promissa atque a Deo justificari impium per gratiam Coneil Trident. wee beleeve that all the promises and whatsoever else is affirmed in the revealed will or written Word of God are true and that the wicked are justified of God by grace But confidence they say is no part of faith for fides est animi cer atudo de absentibus supra opinionem infra scientiam Thom. 22. 4. 1. But we say that confidence and trust is the chiefest thing in faith yea and that a particular trust and confidence Object 1. Against this the Papists object it is no where written in Scripture that Peter or Stephen shall be saved and therefore faith is onely generall and not particular Answ 1. First all the godly regenerated and elected shall be saved this is true but very obscure Ans 2. Secondly that Solomon Iames or Iohn shall be saved we acknowledge it to be no where found in Scripture neither doe we contend about it Answ 3. Thirdly whosoever beleeves shall be saved John 3. 16. and therefore if Solomen Iames and Iohn doe beleeve they shall be saved Therefore it is of faith that it might be by grace to the end the promise might be sure to all the faithfull Rom. 4 16 Yea Abraham being fully perswaded that what he had promised he was also able to performe verse 21. it was imputed unto him for righteousnesse verse 22. Now it was not imputed to him only but shall also be imputed unto us of with him we beleeve on him who raised up Iesâ—â— our Lord from the dead ver 23 24. Where we see that all the spirituall seed of Abrahams faith shall be saved that is whosoever layes hold â—â— on the promises of the Gospell made unto the faithfull in Christ and by a true and lively faith between them to be good and true in generall and good and gracious unto him in particular shall be saved yea we have a plaine place for the proofe of a particular faith in the Psalmeâ— where it is said he shall not be afraid of evill â—ydings his heart is fixed trusting in the Lord Psal 112. 7. but of this I have elsewhere more largely to treat Quest 9. Because I said that every one who by a lively faith layes particular 〈◊〉 upon the promises of the Gospel applying them unto himselfe by the merits of Christ shall be saved it may therefore be questioned how or in what order our salvations wrought Ans 1. First God opened by a new way both the gates of heaven and hell Heb. 10. 20. Ans 2. Secondly this new way he published and made known in his word condemning all other wayes read Rom. 1. 2. and 3. chapters this is to be beleeved Answ 3. Thirdly in the Scripture the Lord exhorts us to adhere and trust onely unto Christ this new way and to seek salvation in him and to hope for salvation by him Heb. 3. 9. therfore this also is to be beleeved Answ 4. Fourthly God promiseth salvation unto all those who beleeve in Christ and he is faithfull in all his promises yea he that beleeveth not God will make him a lyar 1 Joh. 5. 10. as though there could be any salvation by any other meanes then onely by faith in Christ and therefore Saint John 〈◊〉 his Epistle that those to whom he writes may beleeve 1 John 5. â—3 there being no other way to come unto heaven Acts 4. 12. We affirmed before that the Papists deny that there is any particular trust or confidence in faith or any certainty of faith both which we condemne as errours in them and therefore for the making good
written copy f. 231. Book f. 272. The King that is the breath of our nostrils must once dye It seems Kings in this age must be so flattered and their power so elevated that they must be reputed Gods and not put in mind of their mortality no nor other men else what meanes the crossing out of this sentence in the same Author pag. 380. Ye live banisht here in Aegypt ye were ready to starve for hunger where ye came first ye are now seated in Goshen entreated curteously yet remember ye must depart and it will be a heavy departing unto you we are wedded to the world as to a spirituall Aegypt we have need to be put in mind of our departure from it Thus the Lord Jesus shewed to Peter that the time was at hand he should lay downe his tabernacle Luke 9. 31. so Philip had his Usher who daily said to him Memento Philippe te esse mortalem Did these popish Inquisitors judge you ever thinke of death or their departure hence who obliterated such clauses as these 13. Passages deleted against Popish Blind Obedience THe Licenser expunged this clause out of Doctor Iones his Comentary on the Hebrewes in the written copy pag. 352. Some bold Papists take occasion from hence to extort caecam obedientiam blind obedience Abraham followed God not knowing whether he went so you must follow your teachers though you know not whether they call you There is no consequence in that we must follow God though we know not whether must we therefore follow men God is wise men are foolish God is truth men are deceitfull therefore saith the holy Ghost try the spirits whether they be of God the Bereans would examine Pauls doctrine by the Scrirtures before they would follow him so must we doe the chicken followes the hen must it therefore follow the Kite too if God call us let us goe though we know not whether he is our Shepheard he will not lead us into ditches or deliver us into the hands of the Wolfe he is our Father he will not carry his children where they shall be hurt he is the Eagle we are his birds let him carry us whether it pleaseth him 14. Passages expunged against the Papists that Baptisme onely binds us to observe Gods Will and Commandements and that it absolves not men from all sinnes IN Master Wards Comentary upon Matthew chapter 18. verse 20. this clause is obliterated Whether doth Baptisme onely bind us to the observance of the will and Commandements of God First Bellarm. l. b. 1. de Baptis cap. 16. answears hereunto That although Christians are bound by solemne Vow in Baptisme to walk in obedience before God and to keep his Commandements yet are they not therefore freed and exempted from the observance of the Lawes and Ordinances of men which they are bound in conscience to keep and that under paine of damnation Secondly we answer that Baptisme onely bindeth us to keep the Commandements of God and so farre forth onely to obey men as they command things lawfull but we must not be brought in bondage to mens traditions and observations seeing we are the Lords free men and by baptisme are consecrated to his service and this we confirme from this place Goe and teach baptizing them c and teaching them to observe all that I command you therfore baptisme bindeth in only to the observation of Gods precepts 1 Cor. 7. 23. ye are bought with a price be not the servants of men Baptisme is a signe of the death of Christ the price of our redemption therefore we are freed from all meere humane service in the receiving of Baptisme and for this cause it is called the baptisme of Christ Augustin Contr. Petil. lib. 3. 55. saith Legimus Paulim dixisse Evangelium meum Baptismum autem meum nunquam dixit c. i. e. We read Paul to have said my Gospell but my Baptisme never for never any of the Apostles durst call the Baptisme of Christ their baptisme therefore seeing it is the Baptisme of Christ and that we are onely baptized in his name not in our owne names or the names of men we must onely hope to be saved by saith in him and become his servants wholly If the studious Reader would see how this answer of ours is both maintained and opposed I referre him to Doctor Willets Synopsis fol. 582 and Amesius Bellarm Enervat tom 1 page 251 252. And in the same Author page 18. this sentence is expunged Quest 3. Wherein doth Baptisme excell circumcision that those who were circumcised run thus unto John to be baptized Answ 1. Pererius the Jesuit saith there is a three-fold pre-eminence of Baptisme above Circumcision viz. first in the facility and easinesse of it it not being so painfull secondly in the universality of it it being free for both sexes and all Nations professing Christ and thirdly in the efficacy thereof because Baptisme absolveth a man from all sinne and the punishment thereof Secondly we willingly acknowledge the two first poynts of preheminence but reject justly the third because neither Circumcision then nor Baptisme now hath any such efficacy actually to give remission of sinnes for if it were so then it would follow that every one who is baptized it surely saved his sinnes being remitted or else that his sinnes being remitted returne againe But God useth not where he hath once forgiven sinnes to remember them any more Ezek. 18. 22. Thirdly Baptisme we confesse in signification and representation is more rich then circumcision was washing being a more lively resemblance of our eleansing in the blood of Christ and besides it is a commemoration of a benefit performed whereas Circumcision was a type of the same to be exhibited But for the efficacy there is no difference seeing they both are seales and confirmations of faith for the remission of sinnes and not actuall conferrers and bestowers of grace although they are by the instituti on of Christ meanes and instruments of conveying grace upon the elect 15. Passages deleted against Becket Gardener with other Popish Saints Prelats Writers and in defence of Calvin and Luther IN Doctor Jones his Comentary upon the Hebrewes written copy page 323. this clause is totally obliterated I pray God there be no such that knowing the Scriptures and Fathers sinne against their owne knowledge and that of malice to the truth among them Papists What did Gardener Bishop of Winchester and Lord Chancelour of England in Queen Maries dayes that burnt Cranmer and Hooper who when Doctor Day Bishop of Chichester came unto him lying on his death-bed in desperation and comforted him with the sweet mercies of God in Christ he brake forth into this speech My Lord you may say so to a man in my case but open this window once to the people and farewell all Did he not despise the spirit of grace and sinne against the holy Ghost Yet I define nothing I leave him to the supreame Judge In Doctor
thing for a man to glory or be proud of his shame as all those doe who are proud of their apparell it being but a covering of their shame which vaile they had never used nor needed if they had not sinned Thirdly they are here faulty who accustome themselves to worldly pleasures pastimes and delights as Dives did Luke 16. for this is a strong cord of vanity Isa 5. 18. and many have been ensnared with lawfull things whom the devill could never captivate or draw unto grosse and enormious sinnes c. In Doctor Clarks Sermons page 403. this clause is deleted Their Councell will not inform Kings for Kings have their Confessors they will say that office fitteth them the Courtiers dare not it may prejudice their preferment Nay Courtiers are rather corrupters of Kings they make the King a Saint an Angell a God these flatterers Constantine cals sorices Palatij the vermine of the Court and what is adulatio but adaulatio saith the Etymologist to be a flatterer that is to be a Courtier c. 24. Passages deleted That all things are decreed and nothing uncertaine to God IN M. Wards Comentary on Matth. p. 10. writ cop this is deleted Obj. Gods decrees are sure therefore all means are vain Ans 1. If we must never use the means but in those things where there is no decree then we must never use the means at all for all things are decreed and there is nothing uncertaine unto God 25. Passages deleted concerning Election that it is not of foreseen workes or faith but onely from Gods free grace That there is no Vniversall Election c. IN Doctor Clarks seventh Sermon page 63. after these words But of Gods vouchsafeing the Licenser hath expunged these words following Not ex praevisione but ex dilectione not by foreseeing ought in us but by foreknowing us in Christ peace here againe proud Papist and thrust not upon God thy works to obtaine this peace it is sent to men of good will not of good works this peace c. A whole Sermon of his touching election of free grace not of works or foreseen faith on Rom. 9. was rejected by the Licenser and not suffered to be printed with his other Sermons In Master Wards Comentary on Matthew 25. 14 15. printed book fol. 326. this passage is deleted by the Licenser Bellarmine objects this place to prove that Election or Predestination unto life eternall is from a foresight of good works because the Text saith That the Lord gave unicuique secundum propriam virtutem five facultatem to every one according to his owne ability First this place proves not the poynt for these talents which are given to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his owne ability doe not signifie life eternall and the reasons hereof are plaine namely first because these talents were distributed and communicated to all the servants both to good and bad profitable and unprofitable which cannot be affirmed of life eternall Secondly because these servants were to give an account of these talents disbursed unto them which cannot without great absurdity be affirmed of life eternall Thirdly because a reward was given to these servants who had well imployed their talents after their rendring an account of the imployment thereof but no reward is to be hoped for or expected after life eternall and therefore this place proves nothing for salvation from a foresight of works c. Secondly Maldonate thinks these words according to every mans ability to be added onely for the making up and perfecting of the Parable not having any signification in the Parable nor any thing intended thereby now if Maldodates exposition of this place be true then Bellarmines argument is falsly founded hereupon Thirdly by Talents temporall graces may be meant which God communicates both to good and bad wicked and righteous and thus not onely Saint Paul had an externall vocation unto the faith but also Simon Magus not onely Peter was called to the Apostleship but also Judas Iscariot and hence Fricius expounds this place Haec Parabola de Talent is docet dona mortalibus a Deo concessa c. i. e. This Parable teacheth us that the gifts which are given by God unto men if they be be carefully imployed and exercised then they will encrease and be confirmed in them but if they be neglected they will be lost and utterly extirpated whence Saint Paul exhorts Timothy to stirre up and exercise the gifts of God in him and therefore from hence salvation from a forefihgt of works cannot be proved Fourthly Janesenius by these Talents understands those gifts which are called gratiae gratis datae and not those which are called gratiae gratum facientes and therefore if he say true Bellarmines argument is grounded upon a false foundation Fifthly Ferus expounds these words thus Unicuique secundam propriam virtutem neque enim omnia omnibus conveniunt c. to every one according to his proper faculty because all things are not fit for all men the body hath many members and every member his severall office now if all were an eye then where should the hand or the foot be thus he and his meaning is that God distributes not his Talents i. e. spirituall gifts to all in the same measure but in a divers and different according to their faculty and ability which is divers and not in all the same neither is this faculty or ability from those in whom it is but from him who distributes the Talents unto them and therefore nothing can be concluded from hence for a foresight of works If any Reader would see a more full exposition of this verse then let him read Doctor Mayer who is large upon it page 291. 292. 293. if he would see a more full answer to the Objection then I referre him to Doctor Sharp Curs Theolog. de Praedest page 28. obj 15. Ibidem written copy fol. 354. on Matth. 25. 34. this clause is expunged Bellarmine objects this place to prove that both election and reprobation is from a foresight of works arguing thus God at the day of judgement will no otherwise determine of those things which then shall be then as he ha◠decreed from all eternity because his decree is immutable James 1. 17. Isa 43. 13. 46. 10. But at the last judgement in the execution of Gods decree he will say come ye faithfull Therefore from eternity God hath decreed i. e. elected and reprobated for these things First the proposition is true concerning the matter and subject of Gods decree because the decree is immutable but not concerning the forme because there was one forme of the decree and there shall be another of the execution thereof Secondly if the meaning of the proposition be that God will change nothing in the decree but as he hath decreed all and every thing so according to that decree shall the execution of every thing be then the proposition is true
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
Pantas Authopus All men to be saved 1 Tim. 2. That 's their Acchibilleom they sayunan swerable but there 's no poynt of popery more curiously and soundly answered then that yet to mans comfort and Gods glory we say too in some sense that the Nobis here meanes emnibus the child was borne for all men but then we meane all men as the schoole it selfe distinguisheth not fingulos genetum but genera singulorum not every severall man but some of every sort c. Ibidem page 17. in stead of to some of all Nations the Licenser sayes adminiâ—um to men of all Nations c. Ibidem page 69. l. 1. after these words but to men of grace the Licenser hath blotted out as followeth Nor let the Lutheran hold universall grace this phrase confounds him too As fides is not omnium all men have not faith so all men have not peace God sendeth it onely unto men benae voluncotis such as he specially hath called out in Christ peace is confirmed to faith many other graces are conferred on all promiscuously but peace Gods pardon is but sent to some they are beleevers Gods reconciliation is their appropriation whom God hath vouchsafe to be men of his good will This subject I have handled sometime heretofore to conclude it and my Text. God doth not prostitute his peace to all as the Harlot doth her body who as the Prophet speaks openeth her feet to every stranger Peace it a saving grace and therefore sent onely to them that shall be saved salvation is proper to the elect alone and God elected none but whom he loved Gods love and his good will I cannot sever them for himselfe couples them Matth. 3. This is my beloved Sonne in whom I am well pleased c. Ibid. page 91. l. 6. after these words no man damned the Licenser hath expunged these following words Not all that is every it is not singulis but omnibus not every severall person but all sorts of men the terme so taken in many other Texts too tedious to cite grace hath decreed salvation to all men that is as Divines doe commonly distinguish not singulis generum but generibus singulorum not to all persons but to all kinds the terme is to be taken not individuatly but generally these words but to all men the Licenser added c. In Master Wards Comentary on Matthew chap. 20. v. 11. They murmured against the good man of the house this sentence is expunged Quest To whom may these words be fitly applied or who are like to these murmurers Answ It may aptly be applyed to those who accuse the election and reprobation of God of injustice because he gives unequall rewards to equall deservers they argue thus he who gives aqualâ—bus inaqualia unequall rewards to equall deservers is unjust but if all men be equall and alike in Adam and yet of them God chooseth some and refuseth others he thereby giveth unequall rewards to equall deservers and therefore in so doing is unjust But the Major proposition here is true onely of him who gives unequall rewards to equall deservers of debt or contrary to his bargaine and therefore it is most false of God who gives nothing either of debtor against his covenant we must not say that God is unjust because he gives freely unto some riches honour power health learning wisdome and the like and not unto others or because he pittieth some and passeth by others seeing that he is debter to none yeâ— from this Parable it may evidently be proved that although the Lordelect some unto life and not others yet he is injurious unto none for first he is not bound to elect any and secondly unto those whom he doth elect he doth more then he needeth or is bound to doe and thirdly because he gives election and life eternall to whom he will and fourthly because he is the absolute Lord over all creatures and therefore he may dispose of men as he pleaseth and fifthly because those who jarre at the Lords bounty and mercy shew themselves to be envious and are indeed injurious both against God and their neighbours Parens s fol. 797. a. c. Ibidem on Matth. 25. 24. page 331. To him that hath shall be given this clause is purged out Some object these words to prove that God will give greater grace unto him or bestow greater upon him who hath well used the light of nature Answ By these Talents are here understood the gifts of God and especially the knowledge of God by the Gospell which knowledge he is said to hide who doth detaine the truth in unrighteousnesse and doth keep in the knowne truth that Talent therefore cannot be that sufficient grace which they say doth happen to Insidels and unregenerate persons but that grace which God doth bestow upon his domesticall servants neither by him that hath is understood a man in his meere naturals or some heathen man furnished with sufficient grace but a man furnished with the knowledge of the Gospell which is given to one for that end that by edifying his Neighbour he might spread that knowledge so farre abroad and like mony put out to use it might be encreased with many additions And Ibidem on Matth. 23. 37. O Jerusalem Jerusalem how gladly would I c. Bellarmine obiects this place to prove that God gives to every man sufficient grace to be saved if he will arguing thus how often saith our Savoiur would I have gathered thy children together but ye would not how would God gather the children of Jerusalem yea so would doe it that he complaines of them who would not if those whom he knew could not will it he did not so help that they could will it and therefore they wanted not sufficient grace A. Our Saviour in this place speaks of all the Jews who oppose themselves against him and his Prophets and there were some amongst them who were not free from blasphemy against the holy Ghost as Christ himselfe witnesseth Matth. 12. 31. which shall never be forgotton Now none will say that such sinners as those were endued with sufficient grace except those onely who with Pelagius call grace nature and I will not charge Bellarmine with this because Belâ— de Grat. primi hom cap. 6. distinguishes thus between grace and nature Peccatis gravissimis amittitur donum gratiae supernaturalis sed non corrumpitur donum aliquod naturale i. e. By hainous offences and crimes a man may lose the gift of supernaturall grace but not any naturall endowment or gift now if there be any sinne or state of sinne which doth exclude grace then there were many in Ierusalem who had not sufficient grace But concerning the true meaning of this verse I shall speak more by and by Obj. 2. This place is further objected to prove that a man may resist his effectuall calling if he will Hemingius de Grat. universali page 117. argues to this end thus Our Saviour faith O
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 â—s from God for our works as Saint Elzearâ—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 mâ—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
resolve to dissolve them before they were called In case they prove peevish c. and to write so of Parliaments as he hath done in other papers durst write such an answer as this without any royall mandate to encourage him And this his answer to the Commons Vote against Arminianisme demonstrates which is fraught with transcendent contempt of their authority and proceedings therein basely scorned scoffed at And the reasons given therin prove that it was no private note to satisfie himself alone but a paper purposely complied to incense the King others against the Commons as the comparing it with some passages of his Diary and dissolving of that very Parliament in discontent soon after will easily demonstrate For the Statutes objected they prove no such thing as in pretended our Parliaments in all Ages not the Convocation who are but only assistants to the Houses in matters of Religion when their advice is required having been the sole Judges Law-givers determiners of all Ecclesiasticall affaires matters of Religion as we can prove by infinite Presidents Thirdly the calling in suppressing burning of all the forecited books against Arminianisme with the questioning of the Authors and Printers of them in the high Commission is directly sworn proved to be his act and the Courts onely mediatly by his procurement the Warrants for their Citation Commitments were signed with his hand he was the onely violent man against them in open Court upon all occasions and though many of them were not censured but got off yet it was onely by prohibitions full sore against his will for the bringing whereof he threatned to lay them by the heels However those that escaped best were there prosecuted sundry yeers put to great attendance and expence many of them imprisoned and their books all lost or privately burnt by his direction without any censure of the Court at all as Bishop Carltons Book against Mountague and Master Prynnes Perpetuity though both publikely licensed by Archbishop Abbots Chaplaines Bishop Downhams Book as this Archbishops owne Letter to Bishop Vsher manifests was called in by his instigation onely to colour which he procured a mandate from the King and his owne endorsment proves that Doctor Sutcliffes Book was suppressed in the Presse by his procurement For Doctor Jackson he could not but know him to be a professed Arminian being so reported by all and declaring himselfe to be one both in his Epistle and Book which though complained of was never suppressed nor questioned notwithstanding his Majesties Proclamation and Declaration For the Historicall Narration the vilest imposter ever thrust upon our Church it was licensed by his Chaplain Doctor Martin with his owne privity the calling of it in was the act of Archbishop Abbot upon Master Prynnes complaint and the publike scandall it gave much against this Bishops will who hath ever since connived at the sale of them The turning away this his Chaplaine for it is but a false surmise for he promoted him to the Headship of Queens Colledge in Cambridge and a very great living to boot instead of bringing him into the high Commission and was he not then severely punished for so grand a crime Fourthly though the Proclamation and Declaration prohibiting preaching and writing on these controversies were the Kings in name and title yet they were originally this Bishops meer plot and contrivance to suppresse all Books Disputes Sermons against Arminianisme to usher it in the faster without any opposition the Arminians under pretext hereof having liberty to preach to print their errors without check or censure as our evidence abundantly proves he making them meer snares to entangle all consciencious zealous orthodox men Ministers and others whose zeale excited them to appeare against these dangerous disturbers of our Churches and Kingdomes peace in Presse Schooles or Pulpit For Master Fords and his complices severe censures in Oxford even to expulsion and banishment they proceeded meerly from his own violent prosecution as the Evidence unanswerably proves the Kings and Counsels censures being principally steered by his compasse the chiefe actor prosecutor and Judge in this cause And whereas he pretends that those who preached or printed Arminianisme were convented censured in the Vnversities and elswhere as well as those who preached against it let him name but one Scholler Minister that was ever imprisoned deprived silenced prosecuted in the high Commission or cast out of favour for preaching writing printing Arminianisme and then perchance he may be credited but surely not one such president can be found Whereas Master Mountague was made a Bishop Doctor Harsnet an Archbishop Doctor Linsey promoted to two Bishopricks Doctor Potter made a Deane to omit sundry others and Doctor Duppa made the Princes Tutor Deane of Christ-Church and a Bishop too because he was an Arminian True it is that we find in the University Register of Oxford pag. 50. that one Master Robert Rainsford since a Doctor teaching divers Arminian Tenents in a Sermon at Saint Maries in defence of Election from foreseen Faith and Vniversall Grace was upon Doctor Prideaux his complaint not long after the expulsion of Master Ford and Master Hodges convented before the Heads and enjoyned a very slender Recantation in as partiall terms as might be not of his Arminian errours which he hath oft since broched but of his disobedience to his Majesties Declaration recorded in these tearmes WHeras I Robert Rainsford preaching at Saint Maries in Oxford the 12. day of August 1632. and falling upon some prynts which by reason of the agitation of them have caused trouble in the Church have been forbidden to be preached on both by his Majesties Declaration and by his expresse Order to the Vice-Chancellour at Woodstock whereof having left the Vniversity for the space of two yeers and upwards I was altogether ignorant have thereby incurred his Majesties displeasure and was therefore worthily convented by the Vice-Chancellour I doe freely and humbly acknowledge my disobedience and am hartily sorry for the same desiring those that are to be my Judges upon my promise of better behaviour hereafter to accept this my unfained acknowledgement and to be favourable unto me 21. August 1632. Robert Rainsford This was all his censure farre different from Master Fords and Master Hodges though after their punishment and so his offence farre greater then theirs who did not begin the quarrell nor kindle the fire of the Arminian Controversies in Oxford but their Opposites who escaped scot-free and were promoted by this Archbishop himselfe for opposing when they were thus severely handled for maintaining the truth So in London the Anti-Arminians were generally silenced suppressed the Arminians connived at advanced encouraged by this Prelate under pretext of this Declaration as the Commons in Parliament complained in their forecited Remonstrance and as we have proved by sundry instances to which he returnes no answer and so stand confessed by his silence For Cambridge Vniuersity we know he was Visitor there though not Chancellour
Declaration before the 39 Articles wrested to propagate Arminianism and suppresse truth p. 120 to 164. His Proclamation for calling in and suppressing Sales his Popish Book how procured mistaken to abuse the world and justifie Laud and Heywood p. 186 187. His Instructions concerning Lectures and preaching how procured abused p. 370 to 474. 478 to 488 His Letter to the Archbishop and Bishops concerning Ordination penned by Laud how much abused to suppresse preaching and keep out good men from the Ministry p. 382 to 385. 537 538 539 His Voyage into Spain of purpose to seduce him in his Religion which was there attempted by the Pope his Nuncio the Jesuits Buckingham and Digby and King James his Instructions to him before he went concerning his writing that the Pope was Antichrist Lauds privity and assistance to the Voyage Match Instructions and the Match with France plotted by the Popish party to seduce the King p. 416 to 419 547 to 550 His command to judge Richardson to St. revoke his Order against Wakes and Revels p. 151 c. St. Clara his Book Dedicated to him to reconcile him and us to Rome p. 423. Ana Fustidius Dedicated to him by Cardinal Barbarino Ibid. Bishop of Calcedon Lauds intimacy with him and Windebanks use of him p. 454 455. Catechizing in the Afternoon a meer pretence to suppresse Preaching and what form must be used p. 368 369 370 372 374 376 378 Chaplains in private houses suppressed p 369 371 372. Mistris Charnocks testimony p. 69. Christs Epistle to a devout Soul a Popish Book Licensed p. 186 187 195 c. Church maintained to be alwayes visible The Church of Rome to be a true Church to have the same Religion with in not to have erred in Fundamentals the Reformed Protestant Churches to be no Churches if they want Lord Bishops and not to be of our Religion by Laud and his adherents who endeavoared to suppresse the Dutch French and Walloon Churches here and purged out clauses concerning the Church and building Churches East and West p. 27 30 207 293 296 to 300 388 to 409. 441. 530 531 532. High Commission Lauds design to advance its power p. 369. St. Clara his intimacy with Canterbury and Book to reconcile us to Rome p. 39 423 to 432 550 557 to 560. Dr. Clerks Sermons miserably gelded purged by Lauds Chaplains p. 254 to 376 John Cooks testimony against Canteroury p. 452 453. Mr. Cooks recantation in Oxford p. 176 Consecrations of Flagous Altar-clothes Churches Chappels Church-yards meerly Popish introduced used justified by Canterbury whose Arguments for them are examined refuted p. 65 114 to 128 217 218. 497 to 506. Considerations compiled and presented by Laud to the King to suppresse Preaching Lectures Lecturers p. 368 to 376. 536 537 477. Con the Popes Nuncio p. 413 440. Contrition Popish passages against it expunged p. 308. Copes introduced enjoyned by Laud p. 64 71. 76 80 81. 468 469 476 to 490. Mr. Corbets testimony and trouble for not bowing to the Altar by Bishop Laud and his Visitor p. 71. 477. Earl of Corks Tomb in Ireland ordered by Laud to be taken down for standing in the place of the Altar and Letters thence concerning it p. 82 to 88. Dr. J. Cosin a Popish Innovator at Durham Cambridge advanced protected by Laud p. 72 73 78 355 356. 532. Councels Evangelical to perfection justified in new printed Books p. 209 210. Passages against them expunged p. 300. Councellors that are ill passages against them purged out of new Books by Laud and his Agents p. 245 301 302. Creed-Church how consecrated by Laud p. 113 114 598 503. Credentia a Popish Innovation and Vtensil introduced by Laud in his Chappel p. 63 464 468. Crowlyes Answer to Champenyes p. 69 Croxton recommended by Laud to the Lord Deputy Wentworth by him advanced in Ireland his Letter to the Archbishop and practise of auricular confession publiquely there p. 194 195. Crucifixes erected by the Archbishop and his Agents in his own and the Kings Chappels Cathedrals and elsewhere p. 59 to 57. 205 205 216. 462 to 490. Iustified by him p. 464 465. Mr. Culmer suspended by Laud for not reading the Declaration for Sports on the Lords day p. 146. 506. Dr. Cumber his justification of Auricular Confession and Letter to Laud with his Answer thereunto touching Mr. Bernards Sermon p. 193. 363 364. 535. D Dancing and other Pastimes on the Lords day justified in late printed Books condemned by Fathers Councels Calvin others p. 222 to 226 372. 504 505 506. Davis his Petition to Laud concerning Contributions to rail in the Altar p 90. Deans Arminian and Popish preferred by Laud p. 356 532 533. Declaration for Sports enlarged reprinted and pressedon Ministers by Lauds Practise p. 128 156 382. Decree of God passages concerning it deleted p. 333 364 365. Decree of Star-chamber concerning licensing and reprinting Books illegall procured abused by Laud to the prejudice of our Religion and the advancement of Poperty and Arminianisme p. 198 to 210 512. to 516. Barron Denham his Orders against Wakes Revels Churchals p. 126 127 153 154 513 515. Master Dell Lauds Secretary his Letter to silence Master Leigh p. 388. His intimacy with Priests and Jesuits and answer to the Pursevants p. 450 451 453. Master Deuxels testimony of Priests liberty in their prisons p. 450. Master Dow advanced his popish Booke p. 207 357. Bishop Downhams Book against the Arminians and falling from Grace called in by Lauds meanes both in England and Ireland p. 171 172 508 510. His Protestation against toleration of popery in Ireland p. 434. Doctor Duppa an Arminian made Vice-Chancellour of Oxford and promoted by Laud 176 p. 354 359 360. Master Dury his reordination and attempts to reconcile the Calvinists and Lutherans p. 340 539 541 Dutch and French reformed Churches in England prosecuted and deprived of their priviledges by Laud accounted no true Churches nor of our Religion p. 27 33 388 to 409 539 to 543. E King Edward VI. his Patent to the Dutch and French to enjoy Churches of their owne Discipline in England p. 394 395. his times depressed p. 420 421. Election Universall and from foreseen Faith and Works maintained passages against it deleted p. 303 to 307 309 to 312. Egerton his testimony against Laud p. 453. Equivocation clauses against it expunged p. 307. F Faith alone doth not justifie but Charity and Works maintained passages against it the nature of faith and growth in it deleted p. 209 307 314 315 341. Falling from Grace maintained in many late printed Books and passages against it expunged p. 219 279 to 287 314 315 316 425. Fast Booke purged of passages against popery by Laud p. 250. Passages against popish Fasting deleted p. 307. Fastidius his Booke printed and dedicated to the King by Cardinall Barbarino p. 423 Feares carnall passages against them and the feare of God expunged p. 388 341. Dr. Featlies testimony against Laud and the purging of his Sermons
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 〈◊〉 〈◊〉