wilt be perfect goe sell that thou hast and give it to the poore and follow me Now if the yong man had done this he had done more then the Law required in as much as whatsoever the Law required he had formerly observed as he said himselfe Hac omnia servavi a juventute All these things have I observed from my youth up c. First this word More may two manner of wayes be understood namely either first simply it signifies something which is not commanded and in this sense the consequent is naught viz. if a man may doe any one thing which is not enjoyned by the Law then he may doe any thing which the Law enjoynes and commands this followes not for it is not necessary that that be done which is commanded because something is done which is not commanded as for example the Sonne which was bidden to goe into the Vineyard went not and yet might at that time be doing some houshold worke Adam brake the Commandement given unto him and yet sewed figge-leaves to cover his shame which he was not commanded to doe Secondly this word More may signifie some good thing over and above that which is commanded in the Law or after the fulfilling of all these things which are prescribed in the Law to doe over and above some other good worke which is not prescribed Now in this sence we grant the Major but as absolutely falle we deny the Minor viz. That a man may performe whatsoever is commanded in the Law and other good things besides which are not commanded For there is no good thing at all beyond that good is commanded in the Law otherwise the Law should not be perfect which is false by the very letter of the word Psal 19. 7 8 9. yea those things which are not contained in the Law are in themselves neither good nor bad but indifferent and where they are made good it is by those things which are in the Law As for example to Fast is not in it selfe a morall good worke but it is good if it be done for the love of God and for the hatred of sinne or both which are commanded in or by the Law And therefore it is utterly false That a man may performe a greater good worke then the Law enjoynes Secondly to the proofe of the Minor we answer two things first the yong man speakes of a part not of the whole Law that is of the second Table not of the first as appeares by the text He demands of Christ What he must doe to be saved Christ answers keep the Commandements verse 17. He demands againe Which Christ answers These ver 18. and recites the precepts of the second Table onely whereunto the Pharisee replies in this sort all these precepts viz. of the second Table have I kept from my youth Now suppose a man could absolutely and perfectly fulfill the second Table yet it followes not therefore he fulfils the whole Law for he may faile in his duty towards God and he onely fulfils the Law who performes his duty absolutely both to God and Man Secondly the Cardinall playes the Sophister committing the fallacy called petitio principit taking that for granted which is to be proved viz. that the young man kept the whole Law for without proofe we neither can nor may beleeve it either upon the Jesuites or Pharisees word We I say doe not beleeve the testimony of this vaine young man touching his owne righteousnesse vvho boasted of keeping the second Table in the outvvard duties thereof vvhen as yet he vvanted inward charity towards his neighbour and love towards his God He avouched that he had kept all perfectly and fulfilled that Commandement Thou shalt love thy neighbour as thy selfe and thereupon is so bold as to aske Christ what lacke I yet Christ to convince him of his pride and wants puts him thus to the triall If thou hast such perfect charity tovvards man then certainly if God command thee to bestovv not a part but all thy goods upon the poore upon promise of better things to thy selfe thy duty unto God and thy singular charity unto men vvill make thee do so Goe then sell all that thou hast and give to the poore c. upon vvhich speciall command his covetous minde shevves it selfe nay it is plaine he loved not his neighbour so vvell as his riches neither is so dutifull to God or charitable to the poore as for either of their sakes to part vvith his possessions by vvhich he proclaime his heart to be full of covetousnesse and void of faith in God and true charity tovvads his neighbour and consequently vvas farre from the observation of the vvhole Lavv. 41. Passages deleted against the Constancy of Gods Love and friendship to his Children IN Doctor Jones his Comentary on Heb. 4. 16. page 141. this is rased out A friend is borne for adversity will be a friend when we need him he is a friend indeed that keeps with us in a time of need such a friend is God Almighty through Jesus Christ be will help us at our need in this life and at the length take us up into that place where we shall need nothing any more Strange that such a passage should be obliterated as heterodox 42. Passages expunged against the Popish Masse Transubstantiation adoring the Hoast IN Doctor Clarks Sermons page 155. l. 4. this is blotted out by the Licenser I think indeed we prosper never the better for the Masse never came blessing upon Israel by Baals Priests c. Admirable that such a passage as this could not passe our Presses without a purgation unlesse the resolution of these Inquisitors were to usher in Masse and Masse-Priests againe without opposition In Mr. Wards Comentary on Matthew p. 179. there is this deleatur There is a satisfaction to God of attonement which is unwarrantable because Christ by his death hath done this hence then the Masse is an abomination not an oblation Heb. 10. 18. P. 339. Thirdly vve know not how to serve God aright nor vvhen vve do vvell so the Papists being ignorant of the vvay unto salvation sometimes runne unto the Masse sometimes undertake some long and vveary pilgrimage sometimes flee unto the Popes Buls sometimes enter into diverse Orders of Monasteries and sometimes hope that they shall be helped our of purgatory thus staggering like a drunken man too and fronot knowing what way they should take to come unto Heaven and therefore who will deny but great is our blindnesse c. In Doctor Jones his Comentary on the Hebrewes chap. 9. ver 28. these notable passages are purged out page 282. This Chapter may well be called the cut-throat of the Masse it is strange that the Papists reading it are not ashamed to uphold that Idol for as no man dyes but once so Christ was to be offered but once for the expiation of our sinnes It is the most grosse and fantasticall assertion that ever was heard of
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 Câ—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
but that it may lye by him that when you speak with his Grace about this among other businesses his Grace may have recourse to my papers if he think fit There are in my Diocesse 469 Churches and Chappels or thereabout and the Communion Tables are placed already in above 140 of them as the Communion Table is placed in our Cathedrall Church here I have begun and proceeded herein in a perswasive way some parishes were no sooner spoken to but they obeyed other Parishes refused at the first but they were quickly satisfied and then submitted only the Churchwardens of Beckington being encouraged and back'd by divers of the parish not so well affected to the government and rites of the Church as they should be are become obstinate and will have the Chancell ordered and the Communion Table there placed as the parishioners shall think fit who also bear the charges of these Churchwardens as they have confessed unto me which was the cause why they hasted so speedily to London and stayed so long there about this businesse If these men have their wils the example will do a great deal of harme for then many of the Parishes which have already conformed themselves to the Cathedrall will fall back and other Parishes will never come on to this conformity who are now at a stand to see what will be done in the Chancell of Beckington I know your judgement and affection to the Church concurres with mine and therefore I am assured you will do nothing herein but that which shall be for the good of the Church and preservation of authority in all things just and lawfull I pray If D. Duck desire to read the coppy of the proceedings and reasons which I have sent you let him borrow it of you for it is fit my Chancelour should be acquainted with these things whose counsell and assistance must be used therein And so with remembrance of my true love and best wishes to you I commend you to the grace of God and rest Your very affectionate and faithfull friend Guil. Bath and Wels. Wels 2 Ian. 1635. Hereupon the poor Churchwardens being destitute of all relief continued excommunicated about a whole year after which they were taken and imprisoned in the common Gaole a long time upon a Capias Excommunicatum from whence at last they were released by the Bishop upon this ensuing submission and pennance worse then any imprisonment A true Copy of the Pennance that Iames Wheeler and Iohn Frye were enjoyned unto by my Lord Bishop of Bath and Wels examined by those whose names are underwritten Thomas Iles Iohn Bailly George Long William Webb Whereas the right reverend Father in God William by Gods permission Lord Bishop of Bathe and Wels hath heretofore lawfully required and commanded James Wheeler and John Frye late Churchwardens of the Parish-church of Beckington within the Dioces of Bathe and Wels aforesaid to remove the Communion Table in the Chancell of their said parish-Church and to place it close under the East wall of the said Chancell in the same manner and forme as the Communion Table standeth in the Cathedrall Church in Wells aforesaid and to remoue the seats placed above the said Table And likewise whereas they the said James Wheeler and John Frye contemned and wilfully disobeyed the command of the said Reverend Father and have in most contemptuous manner stood excommunicated for their said contempt for the space of one whole yeare now last past or there abouts not regarding nor fearing the dreadfull Censure of the Church And have likewise some dayes last past stood aggravated and have been signified unto the Kings most excellent Majesty for the apprehending their bodies and committing them to the Common-gaole of the County of Somerset the rather to compell them to their due obedience to the lawfull command of the Church now upon the earnest request and submission of the said Wheeler and Fry the said Reverend Father hath absolved them from the said sentences and enjoyned unto them that upon Sunday the 25 day of Iune in the year of our Lord God one thousand six hundred thirty seven they in their usuall apparell shall stand first in the middle Ally in the Parish-church of Beckington aforesaid and there immediately after the reading of the Gospell shall openly and penitently with an audible voice make this acknowledgement following repeating the same after the Minister viz. We James Wheeler and John Fry do here before this Congregation assembled acknowledge and confesse that we have grievously offended the Divine Majesty of Almighty God and the lawes Ecelesiasticall of this Realme of England in that we have in contemptuous manner refused to remove the Communion Table in the Chancell of the Parish-church of Beckington and to place it close under the East wall of the said Chancell in the same manner and forme as the Communion Table standeth in the Cathedrall Church in Wels and to remove the seats placed above the said Table being thereunto lawfully and judicially monished and warned by the right reverend Father in God the Lord Bishop of Bath and Wels. And in that for our contempts and disobediences in not performing the said lawfull command of the said reverend Father we have suffered our selves to be lawfully excommunicated and so to stand for the space of one whole yeare last past or thereabouts not fearing nor regarding the dreadfull censure of the Church And in like or rather more contemptuous manner have suffered our selves to be lawfully aggravated and signified according to the laudable laws â— statutes of this Realm thereby in a legall manner to compell us to our due obedience to the lawfull command of the Church And we do hereby protest that we are right heartily sorry for the same and we do faithfully promise never from henceforth to offend in the like againe but to demeane our selves as shall become good Christians and dutifull subjects and we doe ask God forgivenesse for this our sinne and offence and you all here present for our evill example And we doe desire you all to pray for us and with us to Almighty God that it may please him of his infinite goodnesse to forgive us of this our offence And then humbly and penitently kneeling downe must devoutly rehearse the Lords Prayer and they must certifie hereof at Wels in writing subscribed to these presents under the hands of the Minister and Churchwardens of Beckington aforesaid on Tuesday the 27 day of Iune aforesaid together with this Schedule And the like pennance is to be performed by the within named James Wheeler and John Fry for the same offence in the Parish-church of Froom-felwood within the Dioces aforesaid before the Pulpit or Ministers seat there in manner and forme prescribed on Sunday the 2 day of Iuly Anno predict And certificate must be made of the due performance thereof as abovesaid under the hands of the Minister and Churchwardens there upon Tuesday the fourth day of Iuly aforesaid
confirmer of the good and a reformer of the Reprobate all her visitants were but so many converts whose bad affections and erronious opinions the sweetnes of her discourse had rectefied the Leprosie of sin was her daily cure and they whom vice had blinded were by her restored to their inward light and their prostrate Soules adored Divine Majesticall vertue residing in this sacred Temple the knowledge of her humbled the most 〈…〉 Natures for the lustre of her merits rendered their owne obscure And in his Epistle to the Masculine Reader But this I will say that though I impute not the late troubles and afflictions of the Protestant party in Germany to the small Reverence there paid her many of Gods judgments according to Saint Augustine being secret none unjust yet truly I beleeve that the under-valuing of one so great and deare in Christs esteeme as his Mother cannot but bee displeasing to him and that the more we ascribe to her setting Invocation a part the more gracious we appeare in his sight He concludes it thus I will only adde this that since the finishing of this story I have read a Booke of the now Bishop of Chicester intituled Apparacus c. And I am glad to finde that I have not digressed from him in any one particular Soe he Loe therefore what a Metomorphosis of our Religion is here Here is a new Goddesse brought in among us the Virgin Mary adorned extolled deified with Titles Courtships Encomium Hymnes taken out of Popish Missalis Houres Breviaries Poems The Author glorieth that he is the first who hath written as he saith in our Vulgar tongue on this our blessed Virgin And God grant he be the last But he beares himselfe in all this upon the Church of England where wee pray you at last wee perceive this Church of England is the then Bishop of Chihester Mountague in his Apparatus from whom hee hath not digressed in any particular This Booke of Staffords giving very great scandall to Protestants and encouragement to Papists Mr. Henry Burton in his Sermon intituled For God and the King page 123. 124. 125. discovered censured these extravagant Popish Passages in it advising the people to beware of it For which among other things he was brought into the Star-Chamber and there censured But on the contrary this Popish Booke of Staffords with the forementioned scandalous Passages in it were by the Archbishops speciall direction professedly justified both by Doctor Heylin in his Moderate Answer to Mr. Burton licensed by the Arch-bishops owne Chaplaine and written by his command pag. 123. 124. and by Christopher Dow in his Innovations unjustly charged page 51. 54. and this Booke neither called in nor corrected so audatiously Popishwas he growne in this particular among many others 20. That the Church is alwayes Visible Bishop Mountague his Appeale Page 139. The Church of Rome hath ever beene visible The Church of Rome is and ever was a true Church since it was a Church Therfore the true Church hath ever bin visible Which he thus seconds Orig. Ecclesiasticarum Tomi prio pars poster page 463. Sanctè credimus defendimus c. Ecclesiam nullis interceptam intercisam intercapedinibus perpetuô extantem alicubi visibilem oculis usurpandam in eum finem et eo modo ut intelligere possint quibus curae illud est apud quos habeatur verbum vitae c. 21. That Churches Altars Chalices Church-yards c. ought to bee Consecrated by the Bishop and that his Consecration puts an inherent holinesse into them That one part of the Church or Chappell is holier then another That the place within the new Railes where the Altar stands is Sanctum Sanctorum into which none but Priests ought to enter yea Christs Throne and Mercy seat DOctor Pocklingtons Altare Christianum page 51. Dedication and Consecration of Churches used by Godly Bishops and taxed by the Centurists for the mystery of Iniquity I will passe from the placing of the Bishops Chaire to the dedication of his Church where it was set The dedication of Churches within two hundred yeares after Christ shewes cleerely 〈…〉 were Churches Saint Clemens his Command both for building and Consecrating of Churches makes it apparent page 80. At the upper end of the Chancell was a place inclosed and Railed in from the rest of the Chancell whereunto none neither Priests that were Penitents nor Deacons were permitted to enter and there to communicate and officiat in the Consecration of the Eucharist or in the administration thereof unto Priests but they themselves This place was called Sacrarium here stood the Altar or Lords Table and hitherto none might approach but the Priests themselves The Canon is cleare for it no Lay-man may come within the Altar Page 83. Prayer for Kings for Bishops for the whole Church and the Lords Prayer was then only said at the Altar by the Priest in the holy of holies Hee deserves not to be named in the Priests prayer at the Altar that is an occasion to withdraw Priests from the Altar page 108. They had shut up the Doore of the holy of holies whereunto he was entred to doe his reverence to the holy Altar Page 141. A man may as lawfully and Christianly administer the blessed Sacrament in a Barne or Towne-hall as in any place that is not Consecrated to such holy uses And when the Church was Consecrated was not the Altar the chiefest place which with most Ceremony and devotion was hallowed when it was hallowed was it not kept more carefully from Prophanation then any other part of the Church was there not a Feast annually kept in a joyfull remembrance of the Dedication of every Church and did not the consecration of the Altar carry the name of the Feast page 142. Was not the Altar set in Sacrario or sancto sanctorum in the highest place of all whereunto the Priest ascended by steppes and degrees and when they so assended were there not said Psalmes of degrees This holy Altar is in his owne nature but a stone but being consecrated and dedicated benedictionem accipit Shelfords five Treatises page 2. From hence appeareth that the Altar is the principall part of Gods House as being the cause and Originall of all the rest c. Doctor Ridley his view of the Civill Law reprinted at Oxford 1634. in the marginall Annotations newly added to it page 52. The Bishop of the place shall come lift up his hands to Heaven and consecrate the place to God P. 191. For that which concernes foundation and erection All that the Patron had free to himselfe was but the thought hee might thinke where he would designe the ground c. but this was nothing without execution and to this the Diocesan vvas to be required as the most principall and most effectuall agent If the Patron built a Church upon his ovvne ground vvithout the Bishops consent the Bishop might pull it dovvne vvithout the Patrons consent page 192. When he
through sides of the Church of Rome they do but give deadly and mortall Wounds to the Church of England who affirme that Papists are damned Fourthly it is an offence to Christian Religion for we are to preach the Meanes how men may attaine Salvation and to pteach Christ as a Saviour we must not rashly intrude upon his Judiciall power on every slight occasion to point out those that are damned as if we would shorten the mercyes of God and Monopolize them wholy to our selves there is no militant Church without blemishes and imperfections but as long as the foundation is sound that we bebeive in Christ crucified and that we believe the three Creeds so long there is hope of Salvation Severall churches though differing in many things yet may be contained in the bounds of the Catholique church Thus the Greeke church and the Latine Church may be saved both though they have difference betweene themselves and thus the Christians that lived in those parts of the world which have beene lately discovered and therefore did never partake with the rest of the Catholike church yet no doubt but those may be saved Fiftly there is nothing so proper to Christians as love and charity and a man may be damned as well for want of charity as for want of faith and there cannot bee possible a greater want of charity then to exclude men from Salvation and therefore they who are apt in their owne ungodly malice to damne others certainely themselves are damned Let it suffice that if any man shall aske God forgivenesse of his sins as no doubt every man doth for it is one part of the Lords prayer and these sins doe imply not onely the Transgressions of our lives but likewise the erour of our faith so that asking God forgivenesse no doubt but God is mercifull And here I must likewise expresse my great sorrow and griefe that I have so much offended agaist the memory of our forefathers and Progenitors such as built our Churches and were the meanes under God not onely to give us life but also to make us Christians when I consider their Piety and their Mortification shall I thinke these tended to nothing but onely to damne them No God forbid and therefore in all humility and obedience I doe here acknowledge my great fault and do aske forgivenesse of God of the Church and of our Reverend Diocesan and I desire you all to testifie this my Sorrow and unfained repentance By all these Authorized Popish positions you may easily guesse at this Arch-Prelates Popish intentions to reduce us backe to Rome We shall close up this catalogue of Authorized printed Popish Doctrines and Positions with two remarkable particulars more sufficient to amaze all Protestant Readers for their strangenesse The first is the extraordinary commendation of the most impious Councell of Trent the Popes Masterpiece the principall establishment support of the whole body of Popery and strongest Pillar to support both the Faith Pope and Church of Rome For this we shall produce one memorable clause which you may read in the exact collection of all the Roman Emperours lives from Julius Caesar to the now reigning Ferdinando the second Printed at London for George Hutton and licensed by Doctor weekes Chaplaine both to the Archbishop and Bishop of London Ann. 1636. p. 374. Ferdinando the Brother of Charles and Sonne of Philip King of Castile was a man well learned especially in the Latine tongue and also in Armes most expert and active wherefore it was doubted whether he were of more agility in Chevalry or more eloquent and fluent in the Latia Italian Spanish High-Dutch Hungarian and Bohemian Languages In the time of his Emperiall Government the Councell of Trent was held which was so commodious and profitable to the generall good of the world that it may serve for a certaine Rule both of Government of States and a forme of good life In which proceedings this Emperour shewed himselfe very forward and a great assistant What greater Encomions could be given of this damnable Popish Councell by publike Authority without censure revocation or any Index expurgatorius let all Protestants judge The second is The printing of the Popish Index Biblicus here in London by Authority An 1640. made by Priests and Iesuits for their Vulgar Latin Bible and binding it up with the Latin Bibles of Iunius Tremelius and Baezers Translation to seduce the Readers and corrupt the Text. You have heard before how the Archbishop commanded the whole History of our Saviours Nativity Life Passion Resurrection Assention to be publikly printed and inserted both into English and Latin Bibles after the Popish garbe taking his paterne from the Masse-booke to pollute pervert the text and infect the Readers by degrees with Popery even by these very Bibles which otherwise would most alienate them from it But not contented herewith he and his agents the better sooner to seduce the people to Popery even by the very Bible it selfe caused some two or three thousand Popish Indexes made for the Popish Vulgar Translation of the Bible by Priests and Jesuits and bound up with it to be printed here in London by authority Anno. 1640. and bound up with our small Latin Bibles of Junius and Bezaes translation to which it was never formerly annexed as a fit Index for them In which Index Biblicus the grossest points of Popery are positively asserted as directly conteined in and justified by the Scripture texts to which it doth referre The publike printing sale of these Indexes here in London with our Protestant Latin Bibles without controle was attested by Michael Sparke Senior Master Walley and others and these popish passages read out of them at the Lords Barr by Mr. Prynne Adoratio Angelis hominibus tributa Gen. 18. 2. c. Aqua benedicta Baptismus tollit omnia peccata Gen. 17. 14. c. Benedictio qua Creaturae consecrantur sanctificantur Exod. 28. 2. c. Hinc consecratio Sacerdotum Vestium Altarium Templorum Cereorum Aquae lustralis c. Castitas caelibum praefortior Castitati conjugali P. 45. 15. c. Castitas haec consulitur vt perfectio Evangelica 1. Cor. 7. 25. Certinon sumus de accepta peccatorum remissione vel vita aeterna consequenda Eccle. 9. 3 4. c. Charitas virtus fide praestantior Proverb 10. 12. c. Confirmationis Sacramentum Acts 8. 17. Heb. 6. 2. Doctrina Apostolica scripta et non Scripta firmiter tenenda Rom. 16. 17. c. Ecclesia est una visibilis Gen. 6. 14. Eucharistia sub altera tantum nimirum panis specie Iohan 6. 58. data a Christo Luk. 24. 30. 31. ab Apostolis Acts 2. 42. Eucharistia non remanet substantia panis post consecrationem sed est verum Christi corpus sanguis Mat. 26. 26. Eucharistiam in publicis supplicationibus circumferendam esse praefiguratur Jehos 6. 9. 15. 1. Schem 4. 5. 2. Schem 6. 4. 5. 6.
some blind superstition or impious corruption therefore we should be afraid of Superstition prophanenesse impiety and contempt of the Word of God least our bread be taken away and given unto the dogges c. Some workes are odious unto God but gratefull unto men as to temporize to flatter and sooth up great men to embrace the Religion commanded by their Kings and Governours be it never so Idolatrous false and superstitious these works are not to the done In Doctor Featlye's Sermons stiled Clavis Mystica page 226. the Doctor having spoken something against gaudy Images Tapers Perfumes and prayer in an unknowne tongue in the Roman Church concluded thus But me thinks I have stayd too long in the TEMPLE OF RIMMON I returne therefore to the Temple of the living God This Doctor Bray the Arch-bishops Chaplaine blotted out as scandalous to the Church of Rome causing the whole sheet to be re-printed And in the very last Sermon and page of his book page 907. he purged out this whole devout prayer in the close of the Sermon onely because this phrase of bowing to the Romish Baal was comprized therein Purge our polluted consciences by faith in his blood that though our sinnes be as red as scarlet yet they may be made as white as woole Vouchsafe to looke downe from thy highest Throne of Majesty upon this whole Land prostrating her selfe at thy foot-stoole and wallowing in dust and ashes despise not the sighing of so many contrite hearts despise not the prayers of so many thousands which thou knowest proceed not out of fained lips set a marke upon those that mourne in secret for all those impieties iniquities impurities and abominations which it is not in their power to redresse and spare the Kingdome for their sake who never have bowed to the ROMISH BAAL nor given way to any corruption of thy pure worship but have sought thee with an upright heart O Lord for our sinnes thou didst deservedly smite us with Pestilence after the manner of Egypt yet when we turned to thee by fasting weeping and mourning thou commandedst thy Angell to sheath his sword and since that thou threatnedst to send a famine amongst us and cleannesse of teeth in all our coasts yet when we humbled our selves before thee as at this day thou commandedst the wind and clouds and they obeyed thee and for sowing one day in teares we reaped in joy the harvest of the whole yeere And now O Lord what is our hope our hope is even in thee the clouds are gathered together from divers parts of the earth and they threaten thundering and lightning in such sort that we have just cause to feare a black and dismall day a bloody day of invasion and utter desolation neere at hand Yet O Lord behold this whole Nation as one man stretching out her hands unto thee behold thy Sonne stretching out his hands on the Crosse for her Heare us we beseech thee for our Prince and our Prince for us heare us for the Peeres and Nobles and the Peeres and Nobles for us heare us for the Commons and the Commons for us heare us for this whole Church and the Church for us and Christ for all Remove our sinnes as a cloud and our transgressions as a mist and let the light of thy countenance and beames of thy favour shine upon us and dry up those teares which out of the bitternesse of our hearts we now shed abundantly before thee so shall we thy people and sheep of thy pasture sing unto then in the great congregation and prayse thy name even to our last breath Amen Strange is it that so devout and pious a prayer as this should be totally expunged for stiling Masse and popery the Romish Baal What the true intention and designe in purging out these and the following passages against Popery were will most cleerly yea infallibly appear by these remarkable clauses expunged by the Licenser out of Doctor Jones his Comentary upon the Hebrewes In the Manuscript copy page 443. the Doctor upon these words Follow peace with all men had comented thus We must distinguish between Peace and Familiarity We may be at a generall peace even with the enemies of God but we must not be familiar with them There is danger in that Be at peace with a Papist but be not familiar with a Papist Secondly We may be at peace with the persons of all but with the vices of none Be at peace with a Papist but not with his Popery and Idolatry Be at peace with a drunkard but not with his drunkennesse reprove that shew thy dislike of that The Licenser obliterates these two clauses omitted wholy thereupon out of the printed copy page 560. Be at peace with a Papist but be not familiar with a Papist be at peace with a Papist but not with his Popery and Idolatry Their designe was to reconcile us to Rome and therefore this Doctrine that we must not be familiar with papists though we be at peace with them because there is danger in that and that we must not be at peace with their Popery and Idolatry but onely with their persons must by all meanes be totally expunged as heterodox and scismaticall Doctrine The same Doctor in his Manuscript copy page 236. had this passage closed with a good prayer England that was ever rude and barbarous is now become civill and religious and all that ever received the Beast's mark have now banished the Beast and GOD GRANT MAY NEVER CHANGE FROM THAT The Licenser whose designe was consonant to his Arch-masters projects to have us change to popery and receive the Beast and his mark againe quite rased out these words relating particularly to England totally omitted in the printed Book page 278. And all that ever received the beast's marke have now banished the beast and God grant it may never change from it Was not this a Romish beast indeed and no true Protestant who durst obliterate such a passage The Doctor in his written copy page 93. used this disswasion froâ— popery to those who pleaded the example of their forefathers continuance in it Thy Father was a spend-thrift and made all away and wilt thou doe so too Thy father had the French-pox for his uncleane life and must thou desire it too so thy Father had the Romish Pox being infected with the Romish Religion therefore must thou obstinately continue in that disease All this the Licenser totally deleted and thereupon it is left out of the printed copy page 128. where it should have been inserted The Doctor in his Manuscript page 148. had this passage If he happen to be seduced by Papists or other hereticks we that are preachers must have compassion on such The Licenser wholy raseth out If he happen to be seduced by Papists or other Hereticks because the designe was we should be seduced by such and in such a case Preachers must have no compassion on us therefore it is omitted in the
printed copy page 196. Finally the Doctor in his Manuscript page 106. had this serious Exhortation We have begun in pure and sound religion Let us not end in Popery in Atheisme in Brownisme in Anabaptisme The Licenser to demonstrate where he and his Arch-grace would have us end and settle at last blots out the word popery and puts in prophanenesse in its stead and so it is is printed page 140. Let us not end in prophanesse instead of Let us not end in Popery in which they then intended we should all shortly end though God by his omnipotent power and admirable providence hath wholy frustrated this their intended end We shall now proceed to another head of expunctions to wit 2 Passages expunged out of bookes tendred to license against the Papacy Rome the Popes Supremacy Pride Tyranny Cruelty Treasons murthering and deposing Princes Popes vicious lives practises and being Antichrist that man of sinne c. Doctor Jones in his Comentary on the Hebrewes had inserted these severall passages against the Pope in his written copy which the Licenser expunged as insufferable and thereupon they are quite omitted in the printed book page 179. 251. 309. 377. 396. 406. Page 206. in the written copy Our Saviour Christ was as wise a man as the Pope furnished with guifts for both affices as well as he yet he would not meddle with civill matters Luke 12. 14. of the extraordinary example of Melchesedeck no ordinary rule can be made Page 266. All papists kisse the Pope's feet yea Kings Princes and Emperours saith the copy yea in so doing they make an Idol of him as the idolaters kissed Baal Page 284. Antichrist hath been discovered every man may see what he is unlesse the God of the world blind their eyes naught is wanting unlesse it be the open conversion of the Jewes Page 301. Nay the Pope himselfe he must be carried on mens shoulders Page 308. The holy Ghost thinks it sufficient to call Christ the great Priest that will not content the Pope he must be Sacerdos maximus Christ hath the positive he must have the superlative a proud prelat that Antichrist that exalteth himselfe above God Page 130. As for the calling of Luther Calvin and Beza and of the Ministers of the Gospel it is warrantable by the Word we can shew our Letters of Orders from Jesus Christ the great Bishop of our soules Are we not true Ministers because we are not created by the Pope and his Bishops The Apostles were not made by the Pharisees or any priestes of that time yet good Ministers and so may we though not made by the Bishop of Rome it is succession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speakes that is a good lawfull succession Good God! that such passages as these should ever be expunged by such who professe themselves protestant prelats or Ministers certainly they had a Pope in their hearts whatever good words we find in their mouths Master Ward in his Comentary upon Matthew had an Index expurgatorius passed on these ensuing clauses against the Pope his pardons power and usurped authority fol. 224. The Pope is called the Adversary or he who opposeth himselfe against Christ 2 Thes 2 11. and is justly so called because he and his admirers doe maintaine assertions directly contrary to the word of Christ one example whereof we have in this verse Whosoever shall put away his Wife Fol. 314. Quest 7. We have no need of a second purging How derogatory then are the Papists to the sufferings of Christ who ascribe more to the Popes pardons then to Christ's pangs Antichrist by his indulgencies can both deliver and preserve from purgatory and send the soule streight into Heaven but they will dye in the quarrell before they will grant such or so much power and efficacy to be in the death blood-shed and merits of Christ fol. 160. Quest 2. who are like unto the Pharisees c. Answ The Church of Rome whose commandements are more observed then the commandements of God as appeare by this it is there taught c. II. That to eat flesh upon a good Friday is a greater sinne then to commit murther or adultery and yet that is the Friday on which Christ did ordinarily eat the paschall Lambe III. To blaspheme the name of God in this world is a small offence but to speak ill of the Pope especially in Italy and Spaine is an unpardonable and damnable offence IV. The Jewes have a Religion whereby they affirme Christ to be a cozener but to say that there is no other purgatory but the blood of Jesus Christ is a crime deserving the inquisition V. Every Bishop of France may give absolution for faults committed against the law of God but they cannot absolve men of sin◠committed against the Pope and his Sea Secondly in the Roman church they teach things contrary to the Word of God for first God saith c. II. God saith in his Law six dayes shalt thou labour but the Pope saith thou shalt not labour six dayes but shalt observe the Feasts commanded by the Pope to be observed IV. God's commands by his Apostle 1 Cor. 10. That when we are invited to the house of Infidels we should eat of that which is set before us making no scruple On the contrary the Church of Rome commands when we are invited to the house of Hereticks not to eat of all that which is set before us in Lent or on Good-Friday and fasting dayes Fol. 163. Answ 2. Let us avoyd all Popish errors Answ 3. Thirdly they are to blame also who bind themselves by a Vow not to eat flesh upon some certaine dayes and upon such dayes have no other care then to abstaine from flesh onely Ibid. On Mat. 15. 9. these passages are oblitered In vaine doe they worship me These words being urged by us against the Popes power in making lawes which binds the conscience Bellarmine answers three things thereunto namely First by the Commandements of men are understood Commandements which are contrary to the law of God but the Popes precepts are not so To this we answer I. All the commandements of men in whose observation the worship of God is placed is expresly and directly condemned for God is to be worshipped as himselfe prescribes II. All such commandements are contrary to the law of God which saith Thou shalt not adde to the word which I command thee namely in substantiall things or which are imposed as essentiall parts of God's worship III. There is no mysticall ceremony introduced or brought into the Church by the Popes or Popish Clergy which was lesse contrary to the laws of God then was that tradition of washing hands before meat which was ordained by the Elders of the Jewes Secondly the Jesuit answers that our Saviour blames here onely unprofitable and frivolous ceremonies onely invented by a humane braine or spirit but the precepts of the Pope are no such To this we
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 〈◊〉 〈◊〉
of this tax censure no charge I will propound two Questions namely Quest 1. How doth it appeare that there is any trust or confidence in faith Answ It appeares by these particulars viz. First Saint Paul gives unto faith strength certainty and a full perswasion Rom. 4. 20 21. Heb. 3. 6. 14. yea trust and confidence Ephes 3. 12. and Secondly the phrase to beleeve in Christum in Christ doth denote a confidence and trust Thom. Aq. 1 Pet. 1. 21. And thirdly if the miraculous faith have confidence in its object as it hath 1 Cor. 13. 2. then much more the saving faith in its Answ 4. If the faith of prayer hath trust and confidence as it hath James 1. 6. 5. 15. 1 John 5. 14. 15. then faith hath particular trust and confidence And fifthly the Papists in a manner or almost confesse thus much for first they say that fiducia oritur a fide trust and confidence springs from faith and secondly that therefore the safest course is to depend upon the mercy of Christ Bellarm. Qu. 2. How doth it appeare that there is any certainty of faith An. It appears evidently by these grounds to wit first by the attributes given to faith it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance ground or confidence of things hoped for Heb. 11. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bold assurance Heb 3. 6. 6. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. a full assurance of faith quasi plenis velis ad Christum because it carries us with full sailes unto Christ Illirious And secondly because we are said to know 1 John 3. 14. 4. 13. 16. Bellarmine answers hereunto that to know includes not certainty but David shewes the contarry Psal 16. 8. 27. 5. 125. 1. And thirdly because the holy Ghost testifies it Rom. 8. 16. Gal. 4. 6. Rom 8. 38. 2 Tim. 4. 8. and hence Saint John saith that he who beleeves hath the witnesse in himselfe 1 John 5. 10. and therefore they are Butchers of mens consciences who deny and take away this assurance And fourthly because this certainty of faith is plainly and cleerly taught in the word of God 2 Pet. ◠10. 1 Pet. 1. 13. In the same written copy fol. 225. this whole pious orthodox discourse is purged out How may we know whether we are brought to Christ or not We may know it by these signes by which we must seriously try and examine our selves namely examine first if we perpetually meditate of Christ if we think upon him day and night if we be conjoyned to him in our hearts then it is a signe that we are are brought unto him Secondly if we alwayes speak of Christ and that from the abundance of the heart then it is a signe that we enjoy Christ for a Vessell sendeth forth such liquor as it hath within Thirdly if we alwayes depend upon Christ flying still to him as unto our only refuge making him our Cornu-copia and esteeming him to be our Physitian our Fountaine our Righteousnesse our Life our Light our Vertue our Way our Food yea all in all then it is a signe that we enjoy him Fourthly if Christ being awakened answer and help us as he did his Disciples Matth. 8. if being called upon he heare us then it is a signe that he is in us and remaines with us if we can confidently and truly say with David I will call upon the Lord and then I shall be safe Psal 18. 3. it is an argument of Christs presence Fifthly if we be filled with joy and comfort in our soules it is a signe that we are brought unto Christ i. e. if we rejoyce in the Lord and againe rejoyce Phil. 4. 4. delighting our selves in him and in comparison of him thinking all other things as drosse Mat. 13. 44. c. Phil. 3. 8. Mel in ore melos in aure jubilium in corde Bern. S. 1. Pet. 18. if he be honey in our mouth and musick in our eares and a rejoycing to our hearts then it is a good argument that he lives with us and lodgeth within us 1 Pet. 1. 8. Sixthly if we have peace within that is first the spirit of God witnessing unto our spirits that we are the sonnes of God Rom. 8. 15 16. 1 Iohn 5. 10. and secondly the providence and protection of the Lord securing us from all want and danger Psal 30. 7. Rom. 8. 28. 1 Cor. 10. 13. and thirdly we from this assurance casting our selves boldy and confidently upon the Lord as David did Psa 11. 1. 27. 1. 3. 56. 4. 11. 18. 6 7. then we may be sure that we are brought home truly unto Christ Seventhly if Christ rule and reigne and beare sway in our hearts 2 Cor. 10. 4. Col. 3. 15. and that first obediendo by enabling us to obey him Iohn 14. 15. 1 Iohn 2. 3. c. and that with such delight that we think his yoke easie and his burden light ver 29. and also secondly compescendo by subduing our affections and repressing and suppressing our lusts enabling us to see and to be sensible of those sinnes that hang so fast on and cleave so fast too Heb. 12. 1. yea making us with the sense of them to cry out with Saint Paul me miserum O wretched man that I am who shall deliver me Rom. 7. 24. Yea with the knowledge of the soare giving us a knowledge of the salve with the sense of the malady the fight of the remedy and as those who being stung with the fiery serpents looked upon the brazen Serpent so Christ with the sight of our sinnes gives us a sight of himself our Saviour and when we look upon our transgressions with horrour then he turnes our eyes towards him for comfort 1 Cor. 2. 2. Irae impetum cohibet superbia tumorem sedat livoris vulnus sanat luxuriae fluxum restringit libidinis flammum extinguit situm avaritiae temperat totius dedecoris pruriginem fugat Bern. S. Cantic And thirdly unprimende by engraving good affections in our hearts and by infusing the wine of grace into our soules and comforting us by his spirit Sensus reparat virtutes roborat honestos mores vegetat castas affectiones fovet Bern. S. Cantic Christ reviewes our faculties coroberates our graces and vertues nourisheth in us good affections begets in our hearts good habits and in our lives good actions and so rectifies our conversations that they become honest and unblameable before men certainly he that is thus governed by Christ and enabled by him to subdue and suppresse all evill affections and is filled with good and holy desires within and obeyeth the Lord in his life and conversation doth enjoy Christ and is truly brought unto him and therefore let us seriously examine our selves by these particulars What harme or errour was couched in these passages that they must be quite
election which is of all who are called to the Kingdome of God and outwardly professe obedience and secondly there is a speciall election which is of those who obey their calling and indeed persevere and continue in the faith unto the end his meaning is that few are elected not in respect of any election and separation made in the counsell and decree of God but because some amongst many persevere to the end First there can be no such generall election for what choice is there when all indifferently are received An election therefore implyeth a receiving of some and a refusing of others all therefore cannot be elected Secondly this were to confound vocation and election and to contradict Christ many are called but not many are chosen to say therefore that all or many are chosen when Christ saigh that but some yea few onely are chosen were to contradict his words Thirdly if the speciall election depend upon mans perseverance and continuance and not this rather upon thee that if some are said to be elected because they persevere and not rather to persevere because they are elected then are men the cause of their own election and they chuse God first but this is contrary to the Scriptures Mat. 20 15. i Cor. 4. 7. 1 Iohn 4. 20. the election therefore of none dependeth upon their owne will but upon the good will and pleasure of God c. And printed book fol. 129. written copy fol 49. 50. this is rased out Quest 2. Whose sinnes doth Christ cure Answ The sinnes of all men who are elected for if any of them sinne Christ will mediate for them 1 Iohn 2. 1 2. because he dyed for their sinnes and sakes 2 Cor. 5. 15. here note that in the two following Questions which are let stand the word Elect is foure times obliterated Answ It appeares that Christ purgeth the elect from all sin because he doth nothing imperfectly fruits of holinesse are to be added out non Agunt they are not Agents Christ onely working both the will and the deed Phili 2. 12. c. 26. Passages against Equivocation and Popish Writers expunged IN Doctor Clarks tenth Sermon page 396. the Licenser hath deleted these lines the Authors conclusion of his Sermon Man strives to give God gifts many a man especially the man of sinne not the Pope onely but of the Popes many many an one labours too be liberall builds Abbies Churches Hospitals sicut delictum ita donum gives bountifully profusely to satisfie for sinne Quis ista Who hath required these things at their hands give God what God asks He askes not thy goods not thy lands but thy heart he cares not for sacrifice the Psalmist sayes not thousands of Rammes not ten thousand Rivers of Oyle 't is the sacrifice of prayer the spirituall sacrifice of prayer that pleaseth him Hosea bids offer him the Calves of our lips that it prayer and thanksgiving and yet he cares not for them neither unlesse the fire that must make them a burnt-offering be kindled from the heart To end this 't is a marvaile if the false equivocating Papist takes no hold of this Text to patronize his perjury for what is the meaning of his mentall reservation but da mihi cor onely to reserve his heart unto God be it never so false he sweares 't is but juravi lingua he hath sinned but with his tongue but lapsus lingue his heart assented not unto the lye God craves the heart here not the tongue God has his heart 't is well but I feare he equivocates here too meanes his Lord God the Pope else cozening the Magistrate who executes Gods judgement and sits upon Gods Throne and gives him Gods Oath he but cozens God too Saint Peter tels him that his Lord Gods predecessors Acts 5. 4. non hominibus sed Deo he hath not lyed unto men but unto God and so consequently hath given his heart not unto God but unto the Devill c. 27. Passages expunged against labouring to encrease Faith IN Master Wards Comentary on Matthew written copy page 475. this clause is deleated Quest 3. We should labour for faith and encrease thereof faith is our feale 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 The next words after Quest 3. who are blame-worthy in this particular Answ two sorts of people namely first those who neglect faith and secondly the Papists with other large sentences to this effect are obliterated 28. Passages deleted against popish Fasting IN Master Wards Comentary on Matthew written copy page 289. this clause was obliterated Let us avoyd all popish errours Thirdly they promise also who bind themselves by a vow not to eat flesh upon some certaine dayes and upon such dayes have no other â—are then to abstain from flesh onely 29. Passages purged out against carnall and unchristian Feares and Popish Contrition IN Master Wards Comentary on Matthew page 203. in the written copy the Licenser hath expunged this discourse What must we not feare The things in generall which the child of God should not feare are many but the principle are these three viz. First he must not feare great dangers yea the losse of his life Secondly he must not feare the losse of his riches wealth or profit Thirdly he must not feare the favour of men or the losse of the favour of men Isa 5. 7. Ier. 8. 17. How may we be secure in dangers and evill if we must not feare them First if we desire to be secure from evils then negatively we must not rashly runne into any either first by an insensibility of danger as Ephes 5. 14. when men sleep in sinne and are altogether insensible of the danger they are in by reason of their sinnes or secondly by presumption when a man makes a covenant with death and is at an agreement with hell Isa 28. 14. Rom. 11. 20. or thirdly by carnall security when men think that though they sinne yet they shall be safe and saved as Rom. 6. 1. 15. Prov. 20. 14. Secondly the particular and affirmative meanes to be freed from all evils are these namely first faith and an internall and spirituall covenant with God for unto such as beleeve in God and have made a covenant with him many gracious promises are made in the Word of help and succour and secondly piety and a holy life Isa 44. 2. 51. 7. and thirdly Hope fixed and built upon the promises of the Word Iosh 1. 5. Heb. 13. 5. and fourthly a remembrance of the Lords assistance and succour either towards our selves in former times or towards some other as Deut. 7. 18. and fifthly prayer unto God for help and ayd as Iacob did Gen. 32. 9 c. Dan. 6. 10. and
Bellarmine lib. 4. de justif cap. 5. argues thus The Scripture calleth the works of the righteous absolutely good works as in this verse that they seeing your good works But if all the good works of the righteous be mixed with mortall sâ—nne then they are rather to be called evill then good works This he proves from another viz. ex Areopagâ—a quarto de divinis nominibus Quia maluâ— 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 Tâ—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 â—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
unregerate though they seeme never so glorious to the eyes of the world God sets not a straw by them no more then he did by the sacrifices of the Pagans nor their works be not meritorious because they proceed from an heart void of faith yet they affirme them to be good works and such as please God truly they be as pleasing to him as the sacrifice of Caine was they are no better then fine glistering sinnes they want faith therefore they cannot please God nothing that we doe without faith hath any acceptance with God It is said of the ancient Israelites that the Word profited them not because it was not mingled with faith nor sacrifice in the time of the Law nothing was good unlesse there were salt in it so no work is good if it be not seasoned with faith therefore let us entreat the Lord to give us a true faith in Christ that so our spirituall sacrifices may be accepted of him And page 410. though the blind Papists will not see it but we affirme that our best works are defiled with sinne our preaching our praying our giving of almes hearing of Sermons yea martyrdome which is the most glorious work of all may have some contagion of sinne in it our bearing of sicknesse may have some infirmities we may curse God in it as Job's Wife perswaded him to doe and if God should mark what is done amisse who could stand But here is his goodnesse he saw a lye in the work of Rahab yet he commends it for a good work he seeth imperfections in all that we doe yet he passeth them over and because we be in Christ he accepteth of that we doe as a child may faile in doing his fathers errand he may faile in some circumstances yet because the substance of it is done the father praiseth him so will our heavenly father us well done thou good and faithfull servant therefore let this encourage us to well doing c. And page 101. We are not to seek salvation by the observation of the Law as Papists doe 38. A Passage expunged against the Churches Infallibility IN Master Ward 's Comentary on Matthew page 294. this is deleted Object The Doctrine of the Church is in all things infallible Answ First this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speak according to the words properly according to their immediate sense 39. Passages deleted against the Impositions Tyranny and Dissimulation of Kings see Arbitrary power c. page 289. IN Doctor Clarks Sermons page 224. instead of legall imposts the Licenser hath put peaceable imposts Ibid page 225. instead of Subjects are not Tributaries the Licenser hath altered it to good subjects need not to be Tributaries c. And instead of not that in Samuel he puts if not that in Samuel Ibidem after jus Regis the Licenser hath blotted out these words A plea abused to corrupt good Kings Ibidem Not Samuel's Tollet is made If not Samuel's Tellet Ibidem page 336. l. 4. these words at all are added by the Licenser and these that follow Or if you will not lawfull in a compulsory way but in a consultory it wils due respect and discretion The Author wrote thus Kings are uncontrolable who will say saith Job to a King thou art wicked that shewes that it is not safe to censure them not 't is not lawfull men may doe that they dare not doe c. And page 452. after unto another this is expunged It was a King a most Christian King that taught his sonne happily all the Latine that he had Qui nescit dissimulare nescit regnare he cannot reigne that cannot faigne c. In Master Wards Comentary on Matthew page 145. written copy this sentence â—s expunged Subjects are not actively to obey Kings when they command what God forbids in his Word 40. Passages deleted that the Law of God is possible to be fulfilled by men as the Papists hold and That men are damned for Originall sinne as well as Actuall IN Master Ward 's Comentary on Matth. 11. 5. page 227. this is obliterated How is the fulfilling of the Law impossible Answ First negatively not because the works therein contained in their owne nature transcend the power of the mind or body or Organs for man in Paradise had strength enough to obey the whole Law and the Saints in Heaven doe perfectly fulfill it Secondly affirmatively the Law is impossible for man to fulfill First the judgement of the mind is so depraved that we know not how to doe any spirituall or morall work aright so as we ought to doe it and Secondly because the affections are so corrupted that we are not able to governe them or to curb or restraine the malice and depravation of them Quest 2. Why are so many or any damned perpetually Answ Not onely for their actuall sinnes but even also for their originall corruptions and depravation of nature Ephes 2. 1 2. for sinners shall be beaten with stripes and with more stripes Luke 12. 47. c. that is First they shall have plura verbera more stripes and more grievous torments in hell for their actuall sinnes But Secondly they shall also have verbera stripes eternall condemnation and torments though not equall with the former who never committed actuall sinne but onely dyed in their naturall estate their originall corruption not being washed away by or in the blood of Christ Observ Secondly by grace in Christ we are enabled to walk in the wayes of God and to work his work for Christ doth give unto all those whom he cals power in some measure to obey him for he gives not onely velle power to will and desire but also posse power to doe that which he commands Phil. 2. 13. Quest 3. How doth this appeare for none seem and that especially to themselves more weak then the children of God Answ It most evidently appeares by these particulars viz. First because we are called unto the glory of God Phil. 2. 15. c. and to hold forth the Lamp of a pure life Mat. 5. 16. and therefore certainly those whom God cals shall from him receive grace and power to performe good works Secondly because Religion is the path-way to Heaven and therefore undoubtedly those whom the Lord cals unto that inheritance he will enable in some measure to walke in the wayes of Religion and to giue unto him religious worship read Deut. 5. 33. Josh 22. 5. Mat. 3. 8. 10. 7. 20. Luke 11. 28. Rom. 2. 7. Gal. 5. 16. Thirdly because Christ unto those whom he cals gives the holy comforter even a bright shining light whereby we are assured of the love of God which love of his worketh a threefold effect in us namely First it makes us love the Lord againe and to returne love for love and although we cannot love him in that measure and degree that he loveth us his love
doe not preferre the advancement of Religion and prâ—pagation of the Gospel before all humane things If the Reader desire to see theâ— answers and particulars amplified and much enlarged let him read Chemuit Harâ— fol. 893. Ibidem page 38. this is deleted Thirdly as the fish gaine nothing except they be taken with the hooke so preaching profits not the hearers except thaâ— obey what is preched and therefore great is their misery who neglect the preaching of the Word for first from such the Vineyard shall be taken away and secondly thâ— wrath of God shall abide upon and remaine with them yea thirdly the Word preached and the empty feats will rise up in judgement at the last day and therefore man had better neglect pleasure riches honour meat health yea life it selfe thaâ— the preaching of the Word for what will momentary pleasure or uncertaine rices or vvorldly honour or food or health or life profit us if vve lose our precious soulâ— of more vvorth then all these eternally In fishers vve must consider besides thâ—â— knovvledge and diligence these tvvo things to wit the place and maine scope Firsâ— the place vvhere they fish and herein vve may observe first that they must be in many places for sometimes fishers are in one place or part of the sea sometimes in another as vve see in Christ and his Apostles Mark 1. 38. Secondly there are fisher◠〈…〉 in the uttermost parts of the vvorld so Ministers must follovv Gods calâ— though 〈…〉 to goe to forraigne parts their line vvent through all the vvorld Thirdly 〈◊〉 make long journeys goe much ground faile farre in the sea for a fevv fishes â— Ministers preach long for the vvinning of a fevv soules Secondly in fishes vve may 〈…〉 the maine scope vvherein note that servants fish not for themselves but for their Masters so Ministers must wooemen for God not for themselves and labour to gaine soules that they may be presented as pure and chast Virgins unto the Lord 2 cor 11. 2. as Eleazer vvooed Rebecca for Isaac not for himselfe and continued soliciting her untill shee consented to goe with him so the Ministers of God must first labour not for an hour but untill they have gained some soules unto the Lord their Master and secondly they must labour not for their owne sakes but for their peoples yea for Gods sake that is for Gods glory and their salvation and thirdly the Ministers may be said to labour for their owne sakes too for it is true yee are my Crown and my glory as the Apostle saith Phil. 4. 1. 1 Thes 4. 19. 20. yea the Epistle which is written in our heart 2 Cor. 3. 2. and if you stand fast then we live 1 Thes 3. 8. Ibidem page 40. The Church of God is sometimes compared to the Sea and then the Ministers are the Pilots of the Ship and the fishers in that Sea and therefore if our names imply labour and cur calling import industry then Non-residents are not to be commended if they absent themselves from their flocks for their lucre or ease-sake and not upon some urgent and weighty affaires for a time which may be as profitable for the Church of God Paul laboured night and day and Christ prayed not that drones and idle persons but that labourers might be sent into his harvest Ibidem page 328. Answ 2. Christ here onely reproveth the ambitions affectation of the Pharises who delighted much to be called Fathers when the Pharises sate in Moses Chaire then they might call them fathers that is so long as they taught the truth but when they were not directly subordinate unto God and affected that which was due onely to him then they were not to be counted as Fathers mark here the opposition call no man your Father for one is your Father in Heaven If the earthly Father be subordinate to the Heavenly then ye may call them father but when they affect that which is due to the heavenly Father to whom belongeth the Kingdome the power and the glory then call them not Fathers Ibidem printed book fol. 170. written copy fol. 82. They mis-apply the Word who first sow pillowes under mens elbowes secondly but principally they who make sad the hearts of those by their preaching whom God hath not made sad such are those at this day who have smooth tongues in respect of sinne and yet are full of bitter invectives against the better sort some hate the preaching of the Word and therefore hate and abuse the Preachers thereof whence it comes to passe first that some Ministers are partly fearfull and so forbeare preaching that by so doing they may decline hatred persecution and reviling speeches Secondly some are partly weary c. Ibidem printed booke fol. 178. written copy fol. 79. Quest. How must we so preach that God may gaine glory thereby Answ It is done three manner of wayes viz. either first by preaching the glorious works of God and that either first his eternall works or decrees which were from all eternity as namely first the creation of the Universe secondly the predestinating of some unto salvation from the corrupt masse of man-kind fallen in Adam thirdly our redemption by Christ fourthly the preparation of celestiall glory Secondly his works done in time which are either first temporall as first the preservation of the whole world secondly the protection of man least he should lack any good thing or be harmed by any evill thing c. Ibidem printed book fol. 490. written copy fol. 298. A knowing Minister can better direct people to come out of their sinnes c. Page 29. book fol. 9. written copy 262. They being converted must convert their brethren the Gentiles Answ 8. The finall cause why the Apostles were sent unto Israel was that so their obstinacy and hard-heartednesse might be perfected and ripened unto judgement and therefore although the Samaritanes were more ready to hear and embrace the Gospell then the Jewes as appeares by John 4. Act. 8 yet Christ sends it to those who are most backward and difficultly perswaded yea who will not be perswaded to embrace it that so their sinnes may be full and mature unto harvest Hence observe that the preaching of the Word is often sent unto many for their destruction this evidently appeares thus to wit first from these places Jer. 7. 27. Ezek. 2. 35. 3. 6. c. Matth. 24. 34. John 15. 22. 24. Act. 13 46. 7. 22. 1 Thes 2. 15. Secondly because thus the justice and anger of God is justified 2 hron 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly because it is the nature of the Word to harden as well as soften like the Sunne which hardens mire as well as softens wax for the Word is a light and therefore where that shines men cannot sinne in darknesse and when men sinne against light and conscience then judgement is neer even at the doore c. 48. Passages deleted against Murther
in Magistrates Princes and others IN Doctor Clerks Sermons in the Sermon on Innocents day page 81. l. 5. After these words but onely Malefactors should follow this deleted clause These were not nay slay they may not any man that terme is odious justice loveth no slaughter capitall offenders Kings may put to death but they may not slay men I may not be peremptory before so learned hearers who can judge better then I I will not say certainly but I will say happily the Evangelist used this word of purpose to make the act the more erronious Murther in a Magistrate in a King to slay Uriahs death plotted by David David's selfe blood Psal 51. Blood and murther are synonimous the Prophet expresly cals Ahab a murtherer 2 King 6. for Naboths death The sword of justice smites it slayes not in Scripture phrase Nay a King may not slay not a delinquent if in his passion either himselfe or his men at his command shall shed his blood it is flat homicide he might have sentenced him to dye but his private sword may not kill any Sauls Javelin throwne at Jonathan or David had it kild either it had been murther yea though they had been trespassers and their crime never so capitall In Master Wards Comentary on Matthew fol. 110. this is expunged There is an excuseable homicide which is either casuall c. or sodaine and strange Now this is gathered from Numb 35. 17 18. where the Lord saith if he smite him with throwing a stone whereby he may dye and he dye c. and if he smite him with an hand weapon of wood wherewith he may dye c. as if he would say if he chance to kill him with a stone or a peice of wood which there was no feare or likelihood would kill him then he should be quit and not dye But here is a threefold doubt or scruple will arise which I confesse I am not able to resolve viz. First whether such indulgence pardon or exemption from punishment be altogether to be granted to him who thus unexpectedly killeth his Neighbour or whether this execution can be collected out of this place Secondly if such a freedome from punishment be here to be understood then whether the blow wherewith the party was killed be to be understood of a stroke that was given in anger or in jest Thirdly whether by the blow which was given be understood a stroke not mortall for the present but a blow whereof the party long languisheth and at last dyes 49. That Christ is our sole Mediatour not Saints and Angels and against prayer to Saints deleted IN Doctor Clerks Sermons page 191. l. 24. after these words hath it often should follow this expunction This provideth too against popery God hath made Christ the only Mediatour the sole meanes of grace of all his gifts whatsoever Papists adde to him too more merits of men and intercession of Saints horrible sacriledge to rob Christ of his right he is our Intercessor if not yet blasphemy to disable him he belike is unsufficient they put into his office the Saints as Coadjutors they be his fellow advocates he is weake alone or they thinke him very proud He is our Mediator but they must make meanes to him his Mother must entreat him Entreat command her sonne jure Matris impera they are not worthy the answering what prayer is not made in his name is sin And page 200. l. 19. After these words Saint Peter to his Master should follow Protestants some like not of the Liturgie they say t is Popery surely they mistake t is a wonder the Papist censure it not rather that they call it not Calvinisme or the Teregamus Domine and Christ have mercy upon us because we pray in it immediately to Christ 50. That Nature used well and improved is a meanes to obtaine Grace and greater graces then before Expunged IN Master Ward 's Comentary upon Mat. 25. 14. p. 355. Object Some object these words to prove That God will give greater graces unto him or bestow greater upon him who hath well used the light of nature Answ By those 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 keepe in the known truth This Talent therefore cannot be that sufficient grace which they say doth happen to Infidels and unregenerate persons but that grace which God doth bestow upon his domesticall servants Neither by him who 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 me for that end that by edifying his neighbour he might spread the knowledg far abroad and like monie put to use it might be increased with daily additions 51. Passages deleated concerning Originall Sin IN Master Ward 's Comentary on Mat. 3. ver 10. this is expunged written copy fol. 21 Every tree therefore that bringeth not forth good fruit is hewen downe and cast into the fire Argum. The Papists say that for originall guilt onely we are not guilty at all of Hel-fire and therefore Infants dying before the commiting of actual sinne shall not be damned or punished poena sensue with any sensible punishment Now against this these words may be thus aptly objected Every tree which bringeth forth not good fruit it hewen down and cast into the fire but Infants vvho are vvithout the Covenant are trees obnoxious of originall sinne vvhich brings forth no good fruit therefore Infants that are without the Covenant being guilty of originall sin shall be cut down and cast into the fire c. The Papists say that those vvho are onely guilty of originall sinne shall not be punished poena sensue vvith any sensible torments after this life Against vvhich Tenet this Text is thus aptly objected All Chaffe is to be burnt with eternall fire vvhich is a sensible torment but whosoever are poluted vvith originall sinne and not purged by the blood of Christ are chaffe therefore they shall be burnt with eternall fire which is a sensible torment The major proposition is proved from this verse He will burne up the chaffe with unquenchable fire The minor proposition is confirmed thus It is necessary that such as are poluted with originall sinne and not purged by the blood of Christ are either Chaffe or Wheat and this the Papists I hope will not deny but they are not Wheat because they are not gathered into the Garner for they say that such as dye before Baptisme are not made partakers of the joyes of Heaven and therefore they are Chaffe prepared for the fire 52. Deleted clauses against the Oath ex Officio and forced Oaths IN Master Ward 's written Comentary on Mat. p. 138. this Discourse is purged out Faulty they are faulty here who injuriously constraine men to sweare and this is two-fold
and yet have saved all for Christ who satisfied his Father for the Elect might also have so done had he pleased for the Reprobates Alas besides why made God choice of thee and not of me I must answer with Saint Paul O homo tu quis est Who art thou O man that presumest to plead with God hath not the Potter power to make vessels of his clay to what use himselfe listeth As clay is to the Potter so is man to God he will have mercy on whom he will have mercy This project of Gods gracious love hath caused the Scripture by elegant Antonomosie to cast the name of it upon the meanes of it Christ called not onely a Saviour but salvation Mine eyes saith old Simeon have seen my salvation yea not Christ onely that procured it but the Gospel also that proclaimes it it is called Gods salvation Acts 28. 28. for the Gospell is the word of it Paul cals it so and Christ is the horne of it old Zachary cals him so a project worthy c. 61. Passages purged out against popish Purgations of sinne by other meanes then Christs blood and against Purgatory IN Doctor Clerkes Sermons page 23. l. 13. After these words Gregory Naz. the Lycenser hath expunged these lines following Satisfaction 's a Purgation too a Popish one the Almes of the living effectually purge for the sinnes of the dead The Saints intercession I thinke another too the prayers of the dead for the sinnes of the living and why not their blood too as well as Christs Tu per Thomae sanguinem Beckets blood is not so dry a drug as Christs happily it will worke better Indulgences are another the Popes too he hath a great facility in that kinde of physicke The Masse another a strong purgative Paul said all purging is by blood the Masse hath none t is incruenta hostea themselves so tearme it an oblation without blood A suppe of the Chalice or a kisse of the Pax offering to an Image or creeping to a Crosse Pilgrimage Oyle Holy-water purgers of sinne all I thinke all Popery is a purge What meane the Priers flagellant who whip their bodies but to purge their sinnes with their own blood set scourgers to be selfe purgers happily they will not be beholding unto Christs The Prophet sayes By his stripes we are healed but they thinke they are by theirs shall I presse these purgers with this fourth tearme of my Text per simetipsum by himselfe they will flye unto the second and say Paul said not he had purged All say sins before Baptisme are purged by him but those we act after it must be purged by others by the Pope the Priests our friends or our selves by pardons penance Masse good works New Romanists old Montanistes even Aquinas himselfe puts but Originall sin onely to Christs purging Actuall to the Masse But you heard what point before that Saint John was Paul's Paraphrast 1 John 1. 7. he saies The blood of Christ cleanseth from all sinne but yet that Almes purge sinne they find in Tobia's History whence they may ground good manners but not faith but Solomon sayes it too Prov. 15. 21. and that book is canonicall that book but not this verse it is a bastard Scripture foisted in by some forgery the Hebrew Text hath it not Ibid. page 200. l. 16. after unworthy of Christs presence these words are put out they will rather goe to Purgatory 62. Passages obliterated concerning preaching its end and frequency IN Master Ward 's Comentary on Matthew these clauses are deleted written copy fol. 239. Observ 3. The Apostles gently perswade and admonish that so Christ may be planted in our hearts Object There is a double scope of the preaching of the word viz. a declaration of the mercy and anger of God Rom. 9. 22 23. and therefore the end and scope of all preaching is not to call men unto salvation An. Certainly it is most true that there is a double scope of preaching but the difference is in the Object these differing in the Event not in the first scope of God for the Lords scope is that all should be saved Ezek. 18. 8. 1 Tim. 2. 4. 2 Pet. 3. but his will is that those who will not be saved should be damned and therefore the Ministers of the Word of God in the preaching thereof declare pronounce and publish the wrath and anger of God against all those who will not accept of the tender of mercy offered by him in his Word Observ 5. Ministers are often calumniated for their zeale industry in the preaching of the Word Quest How doth the truth of this appeare Answ First naturall and simple men would not have them labour at all because a little preaching is too much for them But Secondly they are ashamed to confesse and acknowledge this and therefore they lay their fault either upon their Parsons or their manner of preaching It is according to the Proverb easie to find a staffe to beat a dogge and those who are ill affected to the Ministers of the Word will easily find something to tax them for as for example First for the person of the Minister be he rich or poore of noble or ignoble parentage old or young learned or illiterate or whatsoever something malice can find out to reproach him withall Secondly for the manner of preaching let him preach sweetly or sharply often or seldome out of the Word onely or else also out of the Fathers and humane Authors or howsoever yet some aspersion shall be cast upon him Thirdly for the manner of his life be he severe and more reserved as was John or humane affable and more familiar as was Christ yet he shall not goe without a censure but shall either be called a Devill or a friend of wicked men Page 32. Observ The most profitable preaching is to apply generall doctrines to particular persons c Quest Why is this manner of preaching most profitable Answ First because we regard not generals hearing them onely for forme as though we heard the scenes or acts of a stage-play Answ 2. Secondly because people are not able to apply generall Doctrines to themselves and therefore they had need be applyed unto them by the Ministers who are able to doe it Answ 3. Thirdly because if people be able to apply it yet for the most part they mis-apply it that is they apply what they heare to others not to themselves self-love so blinding their consciences that they cannot see their owne faults Luke 8. 11. John 9. 40. 41. Ibidem printed book fol. 92. written copy fol. 224. on Matth. 11. 15. 16. Thou hast hid these things from the wise Quest How doth it appeare that God hides the knowledge of the Gospell from those who swell great with humane wisdome Answ First it appeares thus because God takes away his helping hand from unworthy persons and that two manner of wayes to wit First sometimes outwardly by prohibiting the Pastors
this was done in the death and suffering of Christ and not in the celebration or institution of the Eucharist Fourthly neither doth the use of the present tense prove that which they would have for it is usuall and well known that there is an Enallage oft times in Scripture and that not onely the present tense but also sometimes the preter tense is put for the future for the certainty of things affirmed as for example paer natus est nobis unto us a child is given or borne Agnus occisus the Lamb was slaine from the beginning of the world behold the Lambe of God qui tollet which taketh away the sinnes of the world Ego pono I lay downe my life for my sheep c. Chem. Exam. part 2. fol. 166. 6. Many Passages of this nature are expunged out of Doctor Iones his Comentary on the Hebrews others altered by the Licenser which we pretermit 67. Clauses deleted against Popish Satisfaction IN Master Ward 's Comentary on Matthew written copy page 17. this is deleted Quest Which are the parts of Repentance First the Papihs answer hereunto that the parts of repentance are three to wit First contrition or as some of them say Attrition Secondly auricular confession Thirdly Satisfaction of merit Object We may satisfie the wrath of God for the punishment due unto sinne Answ Neither will this evasion serve that by grace our works satisfie for grace and works are so divers that they cannot herein concurre together grace taking away works and works grace if they should be joyned as working causes together Ibidem page 383 this is purged out I read saith Ambrose of Peter's penitent tears but not of his Satisfaction the which words of the Father being urged against popish Satisfaction Peter Lombard answered Multa facta sunt quae scripta non sunt many things have been done which are not written or mentioned in the Scriptures Answ This answer is a sufficient satisfaction with the Papists being an essentiall point of pennance and pertaineth to doctrine and therefore it should have an expresse warrant or proofe out of the Scripture for in matters of faith or points of doctrine an argument may be drawne negatively from the Scriptures though not so in matter of fact as for example This doctrine is not found in Scripture therefore it ought not to be received is a good consequence wherefore the Fathers viz. Ambrose argument is good and the Masters viz. of the sentences solution looseth not the knot And fol. 207. written copy Thy sinnes be forgiven thee We see Christ here neither requires confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ior. 31. 21. c. Isa 43. 25. Heb. 10. 17. 68. Scripture Texts themselves and their very words alone deleted NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added In Master Ward 's Comentary on Matth. p. 201. Christ indeed is never absent from his children for he loves them unto the end Ioh. 13. 1. yea promiseth to be with them unto the end Mat. 28. 20. yea he dwelleth with them by his spirit 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent Ibid. p. 202. There is a fear of God which is a godly fear wherein two things are observable viz. First that he is to be feared Ps 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly that he is not to be feared doubtingly but beleeved confidently Ioh. 4. 18. Rom. 8. 38. Ibid. p. 84. All Christians are called light Thus Saint Paul taxed the Jewes Thou art confident that thou thy selfe art a guide of the blinde a light to them that sit in darknesse Rom. 2. 19. whence he intimates that every Christian is or ought to be a light Ibid. p. 194. Quest Why doth the Lord principally respect our Faith Answ First because Faith only saveth us Rom. 3. 12. 27. c. and 4. 5. Acts 13. 48. Ioh. 8. 24. Eph. 2. 8. Secondly because works serve onely to prove our Faith Gal. 5. 8. Iam. 2. 18. Ibid. p. 207. Thy sinnes be forgiven thee We see Christ here neither requires Confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us That Christ pardons our sinnes truly Heb. 8. 12. Ier. 31 32. c. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly it appeares the Holy Ghost is God because he begat Christ the Sonne of God Luk. 1. 35. where he is called The power of the most High and therefore he is God Ibid. p. 187. the Lord is immutable and immoveable in his Law and Decrees of mercy Iohn 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God we neither have power to eschew evill nor to do good Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists thus to obliterate these very Texts of sacred Scriptures as heterodox and unfit to passe the Presse No doubt they would have rased them out of the Bible it self in time as well as out of this Authors writings who did but barely cite them in their genuine sense against Popish and Arminian errours 69. Passages expunged that the Scriptures are light not hard to be understood and to be read by the common people IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted Ye are the light of the World The Papists affirme the Scriptures to be hard and difficult and obscure that the common people or Laity cannot understand them and therefore it is to no purpose for them to read them Now against this we produce this place arguing briefly thus the Apostles are the light of the world therefore their doctrine i. e. the Scripture is perspicuous and facile and may be understood by a diligent and observant Reader c. To this of Bellarmine we answer first the Major proposition is false that every light is alwayes visible for these two causes viz. First because the Sunne and Moone were ordered to be great lights Gen. 1. 16. and Psal 136. 8. for the governing of day and night and yet we see them often darkned and suffer strange eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sight as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walke in darkenesse loving that better then the light doe not alwayes see it but want either will or eyes thereto Thus the King of Arams Souldiers neither saw the horses and Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Neither do men light a candle and put it under a Bushell The Papists
a halfe the motives the same that first moved us at the first to leave Rome I answered him it could not be resolve I did that I might the more deeply dive into the sincerity of his intentions as strongly as my poore ability would suffer me to plead for Rome because she had reformed Missals Monasteries sundry Corruptions in conferring of Orders and Benefices that all had not received the Councell of Trent that of those who had some did mitigate harder expressions and were upon courses of Conciliation of both harts as appeared by a Booke of Franc. â Sancta Clara c. I fell then to question him Whether and when he had been at Rome He told me in June and July last I askt him how the affaires went there He told me their opinion of us was that his Majesty was favourable to the Catholikes that some great ones about him were so too or in heart were ONE HE NAMED concerning whom as at home so abroad as of old of the best of men there was much murmuring among the people for some said he was a good man others said nay he deceiveth the people Now if some might interpose their judgements they would pronounce a good man he is because he deceiveth both here and there but both to their own good Concerning the Fryars he told me some were very good but most otherwise and that in excesse especially for Sinnes of uncleannesse which generally raigne in Italy Three severall times I had discourse with him in the last of which falling into discourse of Fran. â Sancta Clara he told me he was HOMO NEQUISSIMUS by whose meanes yeerly there was sent to the Catholikes in Flanders ten thousand pounds The Author of that Booke which goes under his name was Father Giles PADRE AEGIDIO who lives at the Venetian Ambassadours c. Since I came to Venice I have procured the acquaintance of Padre Fulgentio who is Teologo de Stato called by the Colledge to Counsell when there is any businesse between them and the Pope c. I sent to him Fran. â Sancta Clara after discoursing with him he told me it was impossible to concile Trent and England and yet men sooner then Articles He likt his intention in the generall his judgement and temper in most of the Problems before he came to the Articles There is as I am informed by a discreet Gentleman at Florence a Jesuit lately returned from England to Rome who pretends to have made a strict discovery of the state of England as it stands for Religion how King is disposed how Queene what Lords are of the Puritan faction what not but by name his Honour of Dorset and Pembroke are strong for Precisians He sayes That the Puritanes are shrewd fellowes but those that are counted good Protestants are faire conditioned honest men and think they may be saved in any Religion I am promished the the Relation written if it come to my hands and there be any thing in it worthy your Graces view I shall hereafter humbly present it to you as now my selfe Your Graces most humble and most obedient servant WILL. MIDLETON The second Letter is dated December 21. 1635. in which there are these observable clauses Right Honourable and most Reverend c. WHen I was in France I fell acquainted with one Father Talbot a Jesuit with whom I had many discourses but among others this about the Book of Franciscus â Sancta Clara. I askt his judgement of it and the rest of the Catholiks He answered it relisht not with them I fell presently into a comendation partly of the book but more of the intention of him who writ it He seconded what I said but withall told me there was a certaine Consultation held what they should doe with it some exrema suadebant and cried ad ignem but himselfe talking with the Popes Nuncio at Paris thought the best course was to let it dye of it selfe to which the Nuncio a very moderate man so he told him was very inclinable From which I did gather that though they did pretend a dislike the Booke was not disallowed by them above which collection of mine then is now confirmed for this very day I received a Letter dated from Rome Decemb. 11. and it is in these words Father Francis his book upon the exposition of the Articles contrary to what I have told you is licensed here in Rome and I have it Sent it was from one Master House lodging in the house of one Master Pitton a kind of Agent from the English Priests In Rome there is great talk of an English Cardinall and the man who is already Roman Catholike must be the man Master Mountague Your Lordship I know will smile if not at this yet at that I shall now write A Catholike discoursing with me let a word fall and this it was That within this twelve moneth the Pope did wish that his Sacred Majesty of England were as once his trusty Sonne for then he would not be so used as he is either by French or Spaniard The same party did not ask the question but onely thus I wonder whether my Lord of Canterbury have any hand in sending S. Major Bret to Rome I answered because I saw he was fishing Surely no because as you know it is written he comes from the Queen and in her name ROME IS VERY KIND TO OUR ENGLISH GENTLEMEN I humbly entreat your Graces pardon if in a desire to let nothing I hear scape your knowledge I most lowly offer unto you such things as will make you lose so much time as you shall read the Letter But though your Lordship lose a little time yet not me I beseech you lose that good opinion which I hope you have conceived of Your Graces most really devoted and obedient servant WILL. MIDLETON December 21. 1635. By these Letters it is most apparent that Saint Giles was the Author of Sancta Clara's book that though the Jesuits seemed to dislike it yet it was at last authorized and printed at Rome where they had a good opinion not onely of the Kings favour to the Roman Catholikes but of the Archbishops inclination to their party their Religion and conceived he had a hand in sending Major Bret to Rome to negotiate with the Popes c. This last Letter is thus endorsed with Mr. Dels hand Recep Jan. 10. 1635. from Venice from Master Midleton The allowance of Saint Clara his Book at Rome to which the Archbishop himselfe addes with his owne hand This is not so therefore it seems he had better intelligence here from Rome then Master Midleton had at Venice The English Cardinall The English Agent How farre this Book was approved countenanced here in England by the King and Archbishop will appeare by these Instructions under Secretary Windebankes owne hand to his Sonne when he was at Paris to solicite the Palsgraves enlargement found among his sequestred papers and attested by