PuritanSearch

8. Sentences expunged against the total and final Apostasy, or falling away of the Saints from grace, and their Perseverance in Grace.

IN Doctor Featly his Clavis Mystica page 15. 16. 17. No drop of this ointment of the spirit is ever spilled, no seed of true faith ever corrupteth, no spark of divine grace ever dieth; once thoroughly regenerated and ever a new creature; once graciously adopted, and ever a son of God; once effectually called, and ever a true Believer; I grant that it is a very caste thing for them to slip that walk upon a Sea of glass; but being upheld on the one side by the promise of God I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me: On the other side by Christ's promise; (b) Satan hath desired to have you that he may sift you as wheat, but I have prayed for thee that thy faith fail not▪ It is impossible that any child of God should fall irrecoverably or so dangerously, that he die of his fall.

The mortal enemy of our immortal spirits knowing well what stress this conclusion beareth, how many articles of Religion it supporteth, hath in all ages set some heretics on work to undermine it: The first workman of note employed herein, was Basilides, who left the whole work to Pelagius, and he the half to the Semi-Pelagians, and they to the School-men, Jesuits, and other late Sectaries, who labor with might and main to overthrow it; which if they could do, the whole frame (in a manner) of our Christian Faith would soon totter; for take away perseverance in grace, and certainty of salvation hath no ground: take away certainty of salvation, affiance in God by special faith hath no foundation; take away this special faith in Christ's merits for salvation, the doctrine of Justification cannot stand; take away the doctrine of Justification, what will become of the Gospel: The assurance of our salvation in particular is the staff of our comfort, the life of our hope, and the anchor of our souls, which is fastened to a three-fold Cable, as Saint Bernard termeth it, which can never be broken (viz.)

1. Charitas adoptionis.
2. Veritas promissionis.
3. Potestas redditionis.

God his love in adopting, his truth in promising, or the truth of his promises, and his power in performance: This three-fold Cable, the Sectaries above named seek to cut asunder.

The first twist, which is the special love of adoption, by making that grace common to all.

The second, which is the truth of God's promises, by suspending them upon uncertain conditions.

The third, which is God his power of performance, by subjecting the efficacy of grace to the uncertain turn of man's will.

Now the Cables of our Beliefe being thus cut, the Anchor of our hope must needs be lost; neither do they only, as much as in them lieth, cut asunder Saint Bernard's three-fold Cable, but also loosen every link of Saint Paul's golden Chaine; whom he did predestinate them also he called; and whom he called, them also he justified; and whom he justified, them also he glorified.

The first link, whom he had predestinated, &c. they loosen, by making the decree of predestination conditional and uncertain. The second link, whom he called, &c. they loosen, by making the grace of vocation both universal and resistible. The third link, whom he hath justified, &c. they loosen, by making the act of justification repealable, and the habit of Faith amissible: But St. Austin clincheth them all fast; whom he hath predestinated, them he hath called, to wit, with a calling according to purpose; not others therefore, but whom he hath so called he hath justified; neither others, but such whom he hath predestinated, called and justified, them he hath also glorified: How can a man that is effectually called and justified, finally fall away and depart from the living God, who is locked in the middle of this chain, and fastened to Christ with the Adamantine links, on the one side of predestination, on the other side of glorificaon? neither the antiquity of Basilides, nor the wit of Pelagius, nor the subtlety of the School-men, nor industry of the Jesuits, nor the vehemency of the Lutherans, nor the sophistry of the Remonstrants, shall ever cast such a gross mist before the eyes, I say not of faith, but of reason, as to persuade us, that he can fall finally, whom God hath predestinated to stand, that he may be condemned whom God hath justified, that he shall ever be a vessel of dishonor whom God hath glorified: illo utique fine qui non habet finem, as Saint Austin speaketh; that he may be cast into hell, whose name is written in heaven; that he can be in danger of the second death, on whom it hath no power at all: but every regenerate Christian and true Believer is effectually called, and therefore predestinated; is justified by faith, and therefore saved from wrath; hath part in the first Resurrection, and therefore the second death hath no power over him; is received into the Church of the first borne, and therefore his name is enrolled in heaven: Are not all that are born again of water and the spirit the sons of God? if sons, then also heirs: it is the Apostles consequence; Are not all true believers lively members of Christ's mystical body, which is the true Church? if they are so, they must continue so, that Christ's body be not maimed, &c. Saint Austin and Gregory make good the inference; Saint Austin expressly denying that to be Christ's body in truth, and consequently those members to be members of his body in truth, which shall not continue so forever: St. (f) Gregory thus Comenting upon the words of Solomon; King Solomon made himself a bed or Chariot of the wood of Lebanon: the wood of Lebanon is said never to corrupt or rot, Solomon therefore made his bed or Chariot (he meaning the spiritual Solomon, Christ) of the wood of Lebanon, because according to the grace of his prescience, he hath built a holy Church of Saints, that shall continue so forever.

P. 18. Indeed if this affection were, grounded upon anything in us, or depending upon the liberty of our will, our changeableness might make us suspect the constancy thereof: but since all the graces and virtues that shine in the faithful, are but the reflections and glissonings of the beams of his grace: which beginneth and consummateth all good in us, working in us both the will and the deed. how should this heavenly fire of God's love ever go out, &c. Mark the rays of the visible sun, how constant they are, being not moved at all, by the motion of the Object, but immoveably flowing from the body of the sun, though blustering winds tyranize in the air, and remove it a thousand times out of his place in an hour, yet the sun beams keep to their object which they enlighten, and stir not at all; in like manner our affections are transported with every gale of prosperity and storm of adversity, and our wills somewhat yield to every wind of temptation; yet God's affections like the beams of the sun, remain immovable where they are once fixed; for they depend not upon any qualities in us, but upon his own immutable essence, who is more constant then we are inconstant, more strong then we are weak, more sufficient then we are insufficient, we praise and dispraise with a breath, frown and smile with a look, love and hate with a conceit; but God's affections are not like ours, nor are his thoughts our thoughts, neither are his ways our ways, for whom he loveth he loveth to the end, & though we be unmerciful, yet he still abideth faithful, he cannot deny himself.

Page 19. But I subsume, all true believers are the elect of God; how then can they perish; if the election of all the faithful be not as evident as the salvation of the elect in Scripture, why doth Saint Paul style faith, the faith of God's elect? why doth St. Luke assign election as the proper cause of faith? as many as were ordained to eternal life believed: as for the reprobates, if we believe the ancient Fathers, they are as far • om faith as from salvation; all reprobates, saith Saint (f) Gregory, are without the •• unds of the Church, although they seem to be within the pale of faith, and as far from •• e repentance as from faith: God bringeth none of these, saith Saint Austin to healthful and spiritual repentance, whereby a man is reconciled to God, and as far from Charity as from both, for this gift of the holy Ghost, saith the same Father, is peculiar and proper to them who shall reign with Christ.

The faith of hypocrites is resembled by our Savior to seed sown upon stony ground, which because it had no root soon withered; but true faith to seed sown in good ground, which took deep root downward in humility, and grew upword in hope, and spread by charity, and brought forth fruits of good works abroad in great abundance: it is the plant which our heavenly Father planteth in our hearts, and shall never be rooted out: it is the true Amaranthus that never fadeth; but after all the flowers are blown away, or fall with the leaf, being watered at the root, reviveth and serveth for winter garlands; even so a grounded belief, after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation, being moistened with the water of penitent tears, reviveth again, and maketh winter garlands for Christ's spouse.

Page 769. 1. Of the supposition, when the righteous turneth away from his righteousness: is not this supposition impossible? can the righteous turn away from his righteousness and commit iniquity, and do according to all the abominations that the wicked doth? I answer:

First, whether he can do so or no, the Prophet here determineth not, but in case he do so, he pronounceth his doom.

Secondly, whatsoever interpretation we make of this Scripture, it favoreth not the Popish or Semipelagian tenet, concerning the possibility of the Apostasy of Saints: for it is confessed on all hands, that these words are spoken in general to all, elect as well as reprobate, and they are of singular use to stir them up to watchfulness over their ways, and diligence and constancy in the use of all such means, as by God's grace may keep them from backsliding and dangerous relapses; yet the elect as they themselves freely grant, who are predestinated to eternal 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 Hymenaeus and Philetus, to make shipwreck of faith and a good conscience: with Julian to become an Apostate and a persecutor of the truth: in a word, he may depart from the seeming righteousness which he hath in the eyes of men, but not in the sight of God, as Saint Gregory speaketh; or from the true righteousness 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 actual righteousness, and commit iniquity, and do according to all the abominations that the wicked doth, and that if he should die without repentance, that his former righteousness should stand him in no stead, but that he should suffer the pains of eternal 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 God's favor, 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 cometh to pass, 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 query; 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 always by repentance: his meaning is, that though the righteous fall dangerously and grievously hurteth himself, yet he never dieth of his fall, but his limbs are recovered by grace, and he riseth again by repentance, and ever after walketh more circumspectly in the paths of God's Commandments.

Fifthly, the Prononne (his) giveth some light to clear the meaning; for the Prophet saith not simply, when the righteous turneth away from righteousness, but from his righteousness, that is, the righteousness of his own works, or his inherent righteousness not the imputed righteousness of Christ, for that is not his own: That I may be found in him, not having mine own righteousness which is of the law, but the righteousness which is of God by faith: Admit Christ's righteousness, by which every true believer is justified, cannot be lost, yet he may lose his own righteousness, 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 reins to sensual desires, and he may follow the gainful, 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 sinful flesh sorcibly tendeth: All these purgations we have in Doctor Featlyes Sermons.

There are these ensuing purgations made in Master Ward his Commentary on Matthew, fol. 300. (part 1. page 33.) There are two sorts of evil, to wit, First, some are only precedent, which being once taken away return 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 soul in good things: Secondly, the captivity and slavery they are in under sin: Thirdly, the general and total pollution which is in them by reason of sin and the like.

Secondly, some are succedent, which hinder the increase, as thorns in the wheat hinder the corn from growing; now these are daily to be taken away, and must be taken away after the plantation of grace; as sin 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 clear 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 eternal, be from God's free grace, or a fore-sight of man's good works and faith?

First, it is agreed upon betwixt us and them, that there are some elected and predestinated and this is clear 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 eternal Kingdom, as is plain from Luke 12. 32. And,

Thirdly, it is likewise agreed upon betwixt us, that those who are elected unto life eternal, 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 Council of Trent, and thought to be Catholic, 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 himself could not deny it: Read the History of the Council of Trent, lib. 2. p. 211. 212. Yea, Belarmine himself doth affirm as much plainly, De grat. &. Lib. Arbit. lib. 2. cap. 10. which is worth observing, because elsewhere he contradicts himself; teaching, That the elect may fall from faith and salvation, and utterly and eternally lose both.

Fourthly, the Papists affirm, 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 〈 in non-Latin alphabet 〉 , and good will and free grace of God; and this we confirm from these places, Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6.

Idem. on Matthew page 134. printed, & 253. written copy: Some in opposition to Zanchius position of the perseverance of the Saints, object this place to prove; that those who are truly faithful may fall wholly from faith, and consequently may perish eternally.

Answ. 1. First, this is but a parable, and insufficient to evert such a comfortable and well grounded Doctrine as this is, concerning the perseverance of the faithful.

Answ. 2. Secondly, This Parable was given only to the Jews, and belongs principally unto them (although it may be applied to such as they were) as it appears by our Savior's conclusion, so shall it be with this wicked generation.

Answ. 3. Thirdly, by this Parable our Savior would show that destruction did hang over the heads of the Jews; and why? not because they were once justified, and endued with true faith, and afterwards altogether lost it, and fell from the grace of God; but because they had received the law of God, &c. unto these words: and this is the plain and the direct meaning of our Savior in this place, and makes nothing against the preseverance of the faithful, or as though those who were once endued with true faith, and truly freed from Satan, might lose their faith wholly, and fall into the hands and power of Satan and perish eternally, because nothing less then this can be deduced from this place.

Answ. 4. Fourthly, Melanchthon, &c. unto the end, which sin he calleth a sin against conscience, and therefore it cannot be meant of those who are only tempted by a human temptation, and sin not out of contempt, but of ignorance and infirmity, as all the faithful sin.

In Doctor Jones his Commentary on the Hebrews, the Licenser expunged these ensuing passages touching Perseverance, and against falling from grace.

Page 61. & 146. Whom he graceth, he graceth to the end; whom he loveth, he loveth unto the end: pag. 445. What? is it possible for men to fall from the grace of God? out of the love and favor of God forever? for whom he loveth, he loveth to the end; John 13. 1 Hypocrites may fall away, Luke 8. 13. 1 Cor. 10. 12. and even the elect themselves must be circumspect, they must not set all at six and sevens, but must watch over themselves that they fall not away.

Page 166. 167. there is a great aff • ity betwixt the elect and the reprobate, simia quam similis: the elect and reprobate have all one and the same gifts in substance, but they differ in quantity, measure and manner of receiving.

The elect have the Fountain, together with the streams, and the root with the branches, they with their knowledge, zeal, &c. have Jesus Christ and a lively faith; whereas the reprobate have the stream without the Fountain, the branches without the root, the grass on the house top, and corns in the wall, that suddenly withers and dies; so they fall from the knowledge they had, and from the faith, despise the holy Ghost, make a mock of the word, and despise the joys of Heaven.

These gifts sink deeply into the hearts of the elect, whereas they rest only in the senses and brain of the reprobate; they go a little way into the heart of the reprobate, and affect them for a time, but as a corrupt stomach casts up the meat again, though never so good, so those defiled consciences spew up that again which they tasted of; the godly keep them, and are nourished by them; the reprobate have the knowledge of Christ swimming in their brain, and their hearts are little affected; they have speculativum cognitionem, but not applicativam, John 17. 3. they have a taste of true faith, but not a true faith indeed; they have fidem historicam, hypocriticam, temporarium, meticulosam, sed non justificantem; they have spiritum illuminantem, sed non sanctificantem; they taste the word but eat not the word to be nourished by it, they have a sight of Heaven, as Balaam had, so Moses had of the Land of Canaan, but they •• er not into Heaven; they have gifts like them, as counters are like gold, but not the very gifts.

Page 252. God never takes his spirit from a man, by whom we are sealed to the day of Redemption.

Page 319. the children of God may same grievously, as Noah, David, Peter, and others have done, but they cannot sin against the holy Ghost; in themselves they may, in regard of the corruption of their own nature, but in regard of God's grace, promise and covenant, they cannot; for whom Christ loveth, he loveth to the end, and none can take his sheep out of his hands; yet let us not be high minded, but fear, and work out our salvation with fear and trembling all the days of our life.

9. Passages expunged against Arminians, Semi-pelagians and Arminianism.

DOctor Peatly his Clavis Mystica, page 90. What are the little Foxes, but the Demipelagian cubs, which will spoil our fairest clusters; the Colleges of both Universities, if in time they be not looked unto, as they have done already in our neighbor Vine in the Low-countries.

Ibidem page 898. I told you before; that this was a wet step, and many here have slipped; for some odiously object, that unless we will grant universal grace, and a power in the will of man to resist and frustrate the work of the spirit in our conversion, and that unless these Jews had sufficient grace offered them to repent them of their sins, and thereby prevent this their final overthrow, the prediction of our Savior was to no end and purpose; nay, that his tears over Jerusalem, might seem like to those which Julius Caesar shed for Pompeyes death, who yet himself procured it, or might have hindered it if he would; did not Christ (say they) foresee and decree the destruction of Jerusalem? how then doth he bemoan it with tears?

10. Passages deleted, That men may be Assured of their salvation, and that Assurance of it is attainable in this life.

IN Doctor Clerks Sermons, page 93, instead of these words, was sure of his salvation, the Licenser hath put in these words, obtained salvation.

We find these clauses deleted by the Licenser in Doctor Jones his Commentary on the Hebrews, Written copy, page 310. The Church of Rome introduceth a doubting saith; we must never be assured of the forgiveness of our sins. the favor of God, and kindness of his Son, that is presumption; yet the Scripture would have us come to God with assurance of faith; why doubtest thou, O thou of little faith? he that doubteth is like the wave of the sea.

Ibid. page 335. In this description of faith, and the whole commendation of it, throughout this chapter say the Jesuits, the Apostle knew not the special forged faith of the Protestants, whereby these new Sectaries and their followers assure themselves of the remission of their sins, that they themselves shall be saved, yea verily even this special faith is to be found in this chapter as before.

Secondly, all these heleevers did steadfastly believe they should be saved, they all looked for eternal happiness, therefore they were assured of the forgiveness of their sins; for without remission of sin there is no salvation.

Thirdly, the spirit crieth in the hearts of all the faithful, Abba Father; now they cannot call God father, if they be not persuaded of their reconciliation by Jesus Christ, and that their sins are washed away in his blood; this special faith of the Protestants hath sure footing in the Word of God, and the doubting faith of the Papists is excluded out of Scripture.

In Master Wards Commentary on Matthew, these passages are wholly obliterated; Matth. 19. 29. shall inherit everlasting life.

Whether may we in this life be assured of life everlasting or not?

First, in this life, not only we may, but we ought also to be assured and certain of everlasting life, Ursin. de vita etern. qu. 7.

Secondly, we may be certain of it three manner of ways (viz.) first, by faith, or by a full persuasion of the good will of God towards us; and secondly, by the beginning of true repentance, or by a full purpose and intent within us, to live according to God's Commandments; and thirdly, by peace of conscience, by a desire of God, and by our joy and gladness in him.

Thirdly, this certainty and assurance is grounded on sure and strong reasons, viz. first the author of everlasting life is unchangeable, even God himself; secondly, God's election is unchangeable; thirdly, Christ is heard in all things which he desireth of his father; but he prayed that his father would save all those whom he had given him; fourthly, Christ hath said, That no man shall pluck his sheep out of his hands, but he will give unto them everlasting life, John 10. 28. and Saint Paul saith, the foundation of God remaineth sure, 2 Tim. 2. 19.

Ibidem fol. 176. Thou must come to a certainty of faith and grace; f. 324. to be made partakers of an infallible assurance of salvation, are deleted.

Ibidem fol. 240. in the written copy, before Quest. 3. We should labor for faith and the increase thereof: Fourthly, faith is our seal and spiritual 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 certain of them, we must labor to grow up and increase in faith. Quest. 3. Who are blame-worthy in this particular. Answ. two sorts of people, namely, 1. those who neglect faith; and secondly, the Papists, &c.

Quest. 1. Wherein are Papists to blame concerning the augmentation of faith?

Ans. They are faulty in two things; negant fiducium, & certundinew fidei; they grant faith, but deny both confidence and certainty of faith; But of these conjointly and not apart, and that by divers degrees and steps: Now the question here is concerning the passive, not active faith; Thirdly, the Papists being asked what this passive faith is which we give when we believe, do in a manner make it no other then an historical saith placing it wholly and altogether in the understanding credimus vera esse revelata, & promissa; atque a Deo justificari impium per gratiam, Coneil. Trident. we believe that all the promises, and whatsoever else is affirmed in the revealed will, or written Word of God, are true, and that the wicked are justified of God by grace: But confidence (they say) is no part of faith; for fides est animi cer atudo de absentibus, supra opinionem & infra scientiam. Thom. 22. & 4. 1. But we say that confidence and trust is the chiefest thing in faith, yea, and that a particular trust and confidence.

Object. 1. Against this the Papists object; it is nowhere written in Scripture that Peter or Stephen shall be saved, and therefore faith is only general and not particular.

Answ. 1. First, all the godly regenerated and elected shall be saved; this is true, but very obscure. Ans. 2. Secondly, that Solomon, James or John shall be saved we acknowledge it to be nowhere found in Scripture, neither do we contend about it. Answ. 3. Thirdly, whosoever believes shall be saved John 3. 16. and therefore if Solomen, James and John do believe they shall be saved; Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the faithful, Rom. 4 16 Yea, Abraham being fully persuaded, that what he had promised he was also able to perform, verse 21. it was imputed unto him for righteousness, verse 22. Now it was not imputed to him only, but shall also be imputed unto us, of (with him) we believe on him who raised up Ies •• our Lord from the dead, ver. 23 24. Where we see that all the spiritual seed of Abraham's faith shall be saved, that is whosoever lays hold •• on the promises of the Gospel made unto the faithful in Christ, and by a true and lively faith between them to be good and true in general, and good and gracious unto him in particular shall be saved; yea we have a plain place for the proof of a particular faith in the Psalm • where it is said, he shall not be afraid of evil • ydings his heart is fixed trusting in the Lord, Psal. 112. 7. but of this I have elsewhere more largely to treat.

Quest. 9. Because I said that everyone who by a lively faith lays particular 〈◊〉 upon the promises of the Gospel applying them unto himself by the merits of Christ shall be saved, it may therefore be questioned, how or in what order our salvations wrought? Ans. 1. First God opened by a new way both the gates of heaven and hell Heb. 10. 20. Ans. 2. Secondly, this new way he published and made known in his word, condemning all other ways, read Rom. 1. 2. and 3. chapters, this is to be believed. Answ. 3. Thirdly, in the Scripture the Lord exhorts us to adhere and trust only unto Christ this new way, and to seek salvation in him, and to hope for salvation by him Heb. 3. 9. therefore this also is to be believed. Answ. 4. Fourthly, God promiseth salvation unto all those who believe in Christ, and he is faithful in all his promises yea he that believeth not God, will make him a liar, 1 Joh. 5. 10. as though there could be any salvation by any other means then only by faith in Christ; and therefore Saint John 〈◊〉 his Epistle, that those to whom he writes may believe, 1 John 5. • 3 there being no other way to come unto heaven, Acts 4. 12. We affirmed before, that the Papists deny, that there is any particular trust or confidence in faith, or any certainty of faith, both which we condemn as errors in them; and therefore for the making good of this tax, censure no charge, I will propound two Questions, namely, Quest. 1. How doth it appear that there is any trust or confidence in faith? Answ. It appears by these particulars, viz. First, Saint Paul gives unto faith, strength, certainty and a full persuasion, Rom. 4. 20, 21. Heb. 3. 6. 14. yea trust and confidence, Ephes. 3. 12. and Secondly; the phrase to believe 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 confess 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 appear 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 〈 in non-Latin alphabet 〉 , the substance, ground or confidence of things hoped for, Heb. 11. 1. and 〈 in non-Latin alphabet 〉 , a confidence, and 〈 in non-Latin alphabet 〉 , a bold assurance, Heb, 3. 6. 6. 14. and 〈 in non-Latin alphabet 〉 , Heb. 10. 22. a full assurance of faith, quasi plenis velis ad Christum, because it carries us with full sails 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 shows 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 believes, hath the witness in himself, 1 John 5. 10. and therefore they are Butchers of men's consciences, who deny and take away this assurance. And fourthly, because this certainty of faith is plainly and clearly 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 signs, by which we must seriously try and examine ourselves; namely, examine first, if we perpetually meditate of Christ, if we think upon him day and night, if we be conjoined to him in our hearts; then it is a sign that we are are brought unto him: Secondly, if we always speak of Christ, and that from the abundance of the heart, then it is a sign that we enjoy Christ, for a Vessel sendeth forth such liquor as it hath within: Thirdly, if we always depend upon Christ, flying still to him as unto our only refuge, making him our Cornu-copia, and esteeming him to be our Physician, our Fountain, our Righteousness, our Life our Light, our Virtue, our Way our Food, yea all in all, then it is a sign 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 hear us, then it is a sign that he is in us, and remains 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 Christ's presence. Fifthly, if we be filled with joy and comfort in our souls, it is a sign that we are brought unto Christ, i. e. if we rejoice in the Lord, and again rejoice, Phil. 4. 4. delighting ourselves in him, and in comparison of him, thinking all other things as dross, Mat. 13. 44. &c. Phil. 3. 8. Mel in ore melos in aure, jubilium in cord, Bern. S. 1. Pet. 18. if he be honey in our mouth, and music in our ears, and a rejoicing 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 sons of God, Rom. 8. 15, 16. & 1 John 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 ourselves 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 reign and bear sway in our hearts, 2 Cor. 10. 4. Col. 3. 15. and that first, obediendo, by enabling us to obey him, John 14. 15. & 1 John 2. 3. &c. and that with such delight, that we think his yoke easy 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 sins 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 soar, 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 sins, gives us a sight of himself, our Savior; and when we look upon our transgressions with horror, then he turns 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 souls, and comforting us by his spirit; Sensus reparat, virtutes roborat honestos mores vegetat, castas affections fovet. Bern. S. Cantic. Christ reviewes our faculties, coroberates our graces and virtues 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 suppress all evil 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 ourselves by these particulars.

What harm or error was couched in these passages that they must be quite obliteterated, and not suffered to pass the Press, transcends our capacities to apprehend, but only that they somewhat thwart the Papists.

11. Passages deleted against Auricular Confession of our Sins to Popish Priests.

IN Doctor Clerks Sermons, page 443. this passage is expunged Saint James is flat for that; Auricular confession. Apostolical too; was it not to the Priests that Judas said peccavi, confessed he had sinned in betraying innocent blood?

In Master Wards Commentary on Matthew, written copy, f. 10. this is deleted.

First, the Papists 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.

Idem fol. 125. Secondly, confess and make known thy temptations to some pious and faithful friend. Here we blame Auricular popish confession; first, because it doth discover lascivious and wanton women; secondly, because it is ordinarily enjoined; and thirdly; held to be a work deserving pardon, opere, operato; But first, if men not women, would confess themselves: and secondly, not always, but in a case of conscience, when his corruptions are likely to prevail against him; yea, thirdly, not the sins committed already, but only the temptations and provocations and assaults unto sin; and fourthly, not to confess to everyone, but to some pious, prudent, discreet and grave friend or Minister, &c. we blame it not.

Idem fol. 227. Ans. 4. A wounded conscience is of all burdens the heaviest to a circumcised heart; thy sins be forgiven thee, we see Christ here neither requires confession, nor demands or reserves satisfaction of this sick man, but wholly takes away his sins, to teach us that Christ pardons our sins truly, Heb. 8. 12. Ier. 31. 31. &c. Isa. 43. 25. Heb. 10. 17.

Answ. 4. Popish auricular confession, we tax for three things, namely, first, ob coactionem, &c. secondly, ob enumerationem; thirdly ob finem falsum; because the end propounded therein by the Papists is false; for they teach men to confess their sins that by the people's confession and the Priests absolution, their sins may be taken away and pardoned by God; opere operato, even by the bare work wrought.

The Papists command Confession for these two ends, viz. First, that their confession may take away sins with God, and this they labor and dispute strongly for, and relate many fables to prove it; if the studious Reader desire a view of their Fables, he may find some in Antidot. Anim, pag. 145. Col. 3. & 149. Col. 3. & 2. they have worse ends of their confession then these, and that is, to reveal whores, whoredoms and the like, read Antidot. Anim. p. 145. Col. 3. 4.

Ibidem part 1. pag. 115. Quest. 5. seeing that it is lawful, and in some cases requisite, that some persons should sometimes confess some sins unto their Pastors, and that the Pastor should admonish and advise them hereunto (as was shown, Mat. 3. 6.) when their consciences are troubled with any sin, then whether ought Ministers to take an oath of secrecy, the rather to induce men to confess freely? An. There are two things here to be considered of for the resolution of this question, viz. First, whether it be lawful? And 2. whether it be expedient?

First, we must consider whether it be lawful to take such an Oath of secrecy or not?

First, I think no man denies (except the Anabaptists) that in general it is lawful by God's law to take an oath, either first, assertory; secondly, promissory (upon weighty cause) though it be not before a Magistrate.

Secondly, although the positive law threaten a Premunire to him who imposeth an oath without authority, yet I know no danger to him who assumes it willingly and voluntarily.

But thirdly, whether this particular Oath be against our laws, I want skill to determine; for on the one side concealment (in some cases) makes a man accessory though after the fact; and what may not be performed must not be promised, especially by oath: On the other side, the ancient Canons of the Church forbid (upon great penalty) to reveal confessions; and our Law 1. Eliz. confirm all the Canons that are not opposite to the Word of God, as I suppose this not to be.

Secondly, we must consider whether it be expedient or not; to take such an Oath?

This is the greater Question, and must be resolved by the grounds moving it: for whatsoever is lawful in this, must be judged fit or unfit, Hypothesi, according to the fit or unfit circumstances which cloth it; first therefore, if first, the confitent (being burdened in conscience, and desirous to unfold his sore) be hindered by fear or shame of public discovery; and secondly, if there be no other end in the pastor but to free him from this fear, I see no reason why he may not by such a reverend protestation, assure him of that whereto his own office and conscience bind him; for as the Canons commands concealment so Zozomen (speaking of the times within three hundred years of Christ) saith, such men as are burdened in conscience, and desire to unfold their griefs, must choose for their Confessor, a man upright of life, prudent, and secretorum tenacem, a faithful concealer of secrets. But

Secondly, if the Minister use such an oath as an assuring bait, to draw unwilling men to confess, for the satisfying of his own curiosity or private ends, non laudo, it can neither be defended, commended, nor excused. But

Thirdly, I must add, that seeing temptations lurk secretly in the heart, it is safer to leave them to the hearts great searcher, then to condemn them upon ungrounded suspicion unless made evident by some disclosing circumstances, wherein it is both more commendable and charitable to suspect a great deal too little, then a little too much; hoc est consilium fidele & verax, &c.

12. Passages deleted against the Arbitrary, Tyrannicall power of Kings; disobedience to their unjust, popish and wicked commands, resisting their tyranny; and the mortality of Kings.

IN Master Wards Commentary upon Matthew, f. 324. in the written copy, the Licenser obliterated this ensuing discourse on Mat. 22. 21. Give unto Caesar the things which are Caesar's: Quest. Whether is it altogether unlawful to resist civil power, when it is wicked and unjustly oppresseth the Church and Common-wealth, and compelleth Subjects to commit adultery, and persecutes true Religion with fire and faggot? Answ. 1. First, it is lawful for Ministers to reprehend and rebuke the sins of all who are under their charge, and consequently Kings, Princes, Peers and Magistrates, when they offend; as is evident both by the examples of the Apostles and Prophets, and also from these places, 1 Tim. 5. 20. & 2 Tim. 4. 2. Heb. 13. 17. In which place it is said, that Pastors shall give account for those Magistrates which perish under their charge. Secondly, it is lawful for the inferior and subordinate Magistrates to defend the Church and Common-wealth, when the supreme Magistrate degenerates, and falleth into tyranny or idolatry: for first, Kings are subject to their Common-wealths, at least unto the law of God, Deut. 17. 18, 19, 20. Josh. 1. 8. and secondly, it is the office of the inferior Magistrate as well as the superior, to maintain and defend the lives and safety of the subjects; and therefore although the superior Magistrate should neglect his duty, yet the inferior must not neglect theirs. Thirdly, it is not lawful for any private person either to take up arms for the defense of the inferior Magistrates before a danger come, or for their own defense in danger, or for the avenging of themselves after danger, if they can be defended by an ordinary power; and this we gather from David, 1 Sam. 24 26. Fourthly, it is lawful even for a private person to resist with weapons, if a tyrant like a thief, shall offer violence unto him, either by himself or by another, when he can neither obtain the relief and help of public authority and power nor escape by any other means or way, for against whom it is lawful for a man to defend himself by the Magistrate, against the same it is lawful to defend himself by himself in a case of necessity: as for example: If a King in his anger should command one of his followers to kill such a one, or should run upon him himself with his sword drawn, intending to kill him, if that man could neither be delivered by the law or government of the Land, nor by flight could escape away, he might then lawfully with his sword in his hand defend himself even against the King himself, but he must not offend the King, nor lay his hand upon the Lord's anointed for the very law of nature teacheth men to defend themselves, and to maintain their lives against all the unjust assaults and practices of any whatsoever. Fifthly, to take away defense of himself from a private person against a tyrant, is to establish tyranny, for the law of God doth principally require the society of human conversation, and therefore those things that are Caesar's are to be given to Caesar; neither is he to be resisted, so long as he doth not oppose himself against God, commanding some wicked Religion, or some wicked and unjust thing; for as Christ commands us to give unto Caesar those things, so he commands us to give unto God those things that be God's; and God forbids us to give unto Caesar those things which are not Caesar's, and therefore if Caesar commands that which is repugnant to the command and will of God, we must not obey him, Acts 4. 19. & 5. 29.

In Doctor Jones his Commentary on the Hebrews, these sentences are purged out, page 387. in the written, & 493. in the printed copy: It is comparitively spoken, all the Statutes, Edicts and Commandments that proceed from Kings, are not to be feared; Saul commanded the Serjeants to lay violent hands on the Priests, but they moved not a hand to do it, 1 Sam. 22. 17. Nebuchadnezzar made a proclamation, that all Nations and kindreds should fall down and worship his golden Image, yet the three children would not do it, they chose rather to be cast into the fiery furnace; Darius made a Decree, none should pray to any God, and yet Daniel he feared not the commandment, still he prayed to the God of Israel; so Pharaoh gave commandment that the Egyptians children should be thrown into the River, yet Moses Parents feared God, and chose rather to obey God then man: If the Kings commandment be according to God's commandment, then obey it, if it be repugnant, then it is an excellent demand, Acts 4. 19. whether it be right in the sight of God, to obey you rather then God, judge ye? children, saith Paul, obey your parents in the Lord; so, Subjects obey your Kings in the Lord; what reason is there we should obey man above God? honor Kings as God's Vice-gerents, be thankful to God for Kings, yea though they be wicked ones, for a tyranny is better then anarchy; pray for Kings, reverence Kings, but fear not the earthly King before the heavenly; their breath is in their nostri • l, they are alive today, and dead tomorrow; they have strong hands and long horns to crush us with; yet God can dry up their hands, as he did Jereboam's, he can weaken their horns, that they should not gore us with them; I will tell you, saith Christ, whom you shall fear; not him that can kill the body, and go no further, but he that can cast soul and body into hell fire; let us fear the King of Kings above earthly Kings; God be thanked, we have a King, whose commandments are not contrary to God's Commandments; but if God in his wrath should send us a King as our sins have deserved, that should command us to go to Mass, to worship Images, to kill the Saints of God; let us not fear such Commandments; either our God will deliver us out of their hands, even miraculously above our expectation, or else take us to himself, and give us a crown of eternal glory. And page 396. in the written copy, The fierceness of Kings is not to be feared, when the King of Kings sends us in his business, &c. When the blood is heated, the mind incensed, this is the rage of the King; the King was enraged for anger against Moses, as Lamech said, I would kill a man in my wrath; so where is this Moses? bring him that I may flay him; and no doubt, he beset the Land, and sent out pursevants after him unto all places; yet Moses feared it not; the wrath of a King is as the roaring of a Lyon, yet if it be in God's cause, let us not fear it: The devil is, 〈 in non-Latin alphabet 〉 , so Christ is 〈 in non-Latin alphabet 〉 , rapiens, eripiens to deliver us our of his hands; Nebuchadnezzar was wroth with the three children because they would not fall down and worship his golden image, they feared it not: Kings are mighty but God is more mighty; they have long arms that can reach far but God at his pleasure can dry up their arms, as he dried up Jereboam's hand, when he stretched it out to strike the Prophet; they have sharp horns, but God can blunt their horns: Of Lions, he can make them Lambs, as he did Esau and Laban; if they will be Lions still blustering and roaring against his children, he can send out his Angels on the sudden to smite them as he did Herod and can cause the very worms to devour them: Let us honor Kings, yea though they be enemies to God's Church, let us reverence their power and authority, but in matters appertaining to the King of Kings, let us not fear the fiercest of them.

In the same Author, we find these clauses likewise expunged, Written cop. f. 71. Book f. 396. A King and Queen are but flesh and blood: Written copy, f. 52. Book f. 91. Art thou a King? yet thy breath is in God's hand: and written copy, f. 231. Book f. 272. The King that is the breath of our nostrils must once die.

It seems Kings in this age must be so flattered and their power so elevated that they must be reputed God's, and not put in mind of their mortality, no nor other men; else what means the crossing out of this sentence in the same Author, pag. 380. Ye live banished here in Egypt, ye were ready to starve for hunger, where ye came first; ye are now seated in Goshen, entreated courteously; yet remember ye must depart, and it will be a heavy departing unto you; we are wedded to the world, as to a spiritual Egypt, we have need to be put in mind of our departure from it. Thus the Lord Jesus shown to Peter that the time was at hand he should lay down his tabernacle, Luke 9. 31. so Philip had his Usher, who daily said to him, Memento Philippe te esse mortalem.

Did these popish Inquisitors (judge you) ever think of death or their departure hence, who obliterated such clauses as these?

13. Passages deleted against Popish Blind Obedience.

THe Licenser expunged this clause out of Doctor Jones his Commentary on the Hebrews; in the written copy, pag. 352. Some bold Papists take occasion from hence to extort, caecam obedientiam, blind obedience: Abraham followed God, not knowing whether he went; so you must follow your teachers, though you know not whether they call you: There is no consequence in that, we must follow God though we know not whether, must we therefore follow men? God is wise, men are foolish; God is truth men are deceitful; therefore saith the holy Ghost, try the spirits, whether they be of God; the Bereans would examine Paul's doctrine by the Scrirtures before they would follow him; so must we do; the chicken follows the hen, must it therefore follow the Kite too? if God call us, let us go though we know not whether; he is our Shepherd he will not lead us into ditches or deliver us into the hands of the Wolf; he is our Father, he will not carry his children where they shall be hurt, he is the Eagle; we are his birds, let him carry us whether it pleaseth him.

14. Passages expunged against the Papists; that Baptism only binds us to observe God's Will and Commandments, and that it absolves not men from all sins.

IN Master Wards Commentary upon Matthew, chapter 18. verse 20. this clause is obliterated.

Whether doth Baptism only bind us to the observance of the will and Commandments of God?

First, Bellarm. l. b. 1. de Baptis. cap. 16. answears hereunto. That although Christians are bound by solemn Vow in Baptism to walk in obedience before God and to keep his Commandments, yet are they not therefore freed and exempted from the observance of the Laws and Ordinances of men, which they are bound in conscience to keep, and that under pain of damnation.

Secondly we answer; that Baptism only bindeth us to keep the Commandments of God, and so far forth only to obey men, as they command things lawful; but we must not be brought in bondage to men's traditions and observations, seeing we are the Lord's free men and by baptism are consecrated to his service; and this we confirm from this place, Go and teach, baptizing them &c and teaching them to observe all that I command you; therefore baptism bindeth in only to the observation of God's precepts, 1 Cor. 7. 23. ye are bought with a price, be not the servants of men: Baptism is a sign of the death of Christ the price of our redemption therefore we are freed from all mere human service in the receiving of Baptism, and for this cause it is called the baptism of Christ: Augustine (Contr. Petil. lib. 3. 55.) saith, Legimus Paulim dixisse, Evangelium meum, Baptismum autem meum nunquam dixit, &c. i. e. We read Paul to have said my Gospel, but my Baptism never; for never any of the Apostles durst call the Baptism of Christ their baptism; therefore seeing it is the Baptism of Christ, and that we are only baptized in his name, not in our own names, or the names of men, we must only hope to be saved by saith in him and become his servants wholly: If the studious Reader would see how this answer of ours is both maintained and opposed. I refer him to Doctor Willets Synopsis, fol. 582 and Ames Bellarm. Enervat. tom. 1 page 251, 252.

And in the same Author page 18. this sentence is expunged.

Quest. 3. Wherein doth Baptism excel circumcision, that those who were circumcised run thus unto John to be baptized?

Answ. 1. Pererius the Jesuit saith, there is a three-fold pre-eminence of Baptism above Circumcision, viz. first, in the facility and easiness of it, it not being so painful; secondly, in the universality of it, it being free for both sexes and all Nations professing Christ; and thirdly, in the efficacy thereof, because Baptism absolveth a man from all sin, and the punishment thereof.

Secondly, we willingly acknowledge the two first points of preeminence, but reject justly the third, because neither Circumcision then, nor Baptism now hath any such efficacy, actually to give remission of sins; for if it were so, then it would follow, that everyone who is baptized it surely saved, his sins being remitted; or else, that his sins being remitted return again: But God useth not, where he hath once forgiven sins, to remember them anymore Ezek. 18. 22.

Thirdly Baptism we confess in signification and representation, is more rich then circumcision was, washing being a more lively resemblance of our eleansing in the blood of Christ; and besides, it is a commemoration of a benefit performed, whereas Circumcision was a type of the same to be exhibited: But for the efficacy there is no difference, seeing they both are seals and confirmations of faith for the remission of sins, and not actual conferrers and bestowers of grace, although they are (by the instituti on of Christ) means and instruments of conveying grace upon the elect.

15. Passages deleted against Becket, Gardener, with other Popish Saints, Prelates, Writers, and in defense of Calvin and Luther.

IN Doctor Jones his Commentary upon the Hebrews, written copy, page 323. this clause is totally obliterated.

I pray God there be no such (that knowing the Scriptures and Fathers, sin against their own knowledge, and that of malice to the truth) among them (Papists) What did Gardener Bishop of Winchester, and Lord Chancellor of England, in Queen Mary's days, that burnt Cranmer and Hooper; who when Doctor Day Bishop of Chichester came unto him, lying on his death-bed in desperation, and comforted him with the sweet mercies of God in Christ, he brake forth into this speech; My Lord, you may say so to a man in my case, but open this window once to the people, and farewell all. Did he not despise the spirit of grace, and sin against the holy Ghost? Yet I define nothing, I leave him to the supreme Judge.

In Doctor Clerks Sermons, page 237. after the word wickedness, these words are blotted out, Becket did; 'tis in his name 〈 in non-Latin alphabet 〉 for sin, I fetch his name from Hebrew, because I have read his father was a Jew; he sinned against his Country and his King, betrayed both to the Pope, and died, though not directly, yet deservedly.

In Master Wards Commentary upon Matthew, fol. 178. the last line but two, this is gelded out: Where a Papist prays to any Saint in Heaven: for sometimes they pray to those who in all probability are in hell, as Thomas Becket, Hildebrand, and divers cheating Impostors.

Doctor Featlies Clavis Mystica, page 604. Postremum genus eorum est, qui oves Christi pascunt, sed cibo insalubri, quo magis inficiuntur quam reficiuntur Christi oves agnique: eorum dico, qui floribus & fructibus Paradisi aut noxias herb as admiscent, aut flores Adonidis adspergunt; cujusmodi sunt ista dogmata: Vires liberi arbitrij ab Adami lapsu, ad bonum spiritual fract as & debilitat as, non penitus profligatas & amissas; labem originis nemini unquam fraudi fuisse, unumquemque enim suum scelus luere: Gratiam novo foedere promissam omnibus expositam esse, nec cuiquam unquam defuisse, nisi qui ei defuerit: imputatam Christi justiciam absque inhaerente non plus prodesse quam inducium candidum Aethiopi superinductum: fiduciam salutis propria a praesumptione parum aut nihil differ: Genevates & Presbyterianos infestiores Ecclesiae hosts quam Pontificios: Calvinum in commentariis foede Hallucinari, non unquam ut ipsorum verbis utar, Judainare, & in multis Arrianizare; quid hoc sibi vult calumniae? nunquid Calvinus ejusque discipuli, qui in Arrianos non stilum modo; sed & gladium strinxere nuper evaserunt Arriani? quam praepostere, a Bellarminus, Pontificiorum Corypheus hanc notam a quibusdam imperitis ipsisque adeo Papistis Calvino inustam eluit, & qui religions reformatae vindices audire volunt, banc ei notam inurunt?

Doctor Jones his Commentary on the Hebrews, in the written copy, page 150. As for the calling of Luther, Calvin, Beza, and of the Ministers of the Gospel, it is watrantable by the Word, we can show our letters of Orders from Jesus Christ the great Bishop of our souls.

16. Passages deleted concerning Bishops.

IN Doctor Clerks Sermons, page 173. the Licenser hath put out these words; Why may I not add a Bishop too? let another take his Bishopric, says Saint Peter, in the Acts, and means it of Judas.

Idem page 398. after Amasiah, these words, Arch-bishop of that Province, are blotted out.

Doctor Jones his Commentary on the Hebrews, in the written Copy, page 138. It may be Bishops and Arch-bishops have little feeling of the burden poor Ministers in the Country are fain to sustain.

17. Passages expunged against the Blindness, Superstition, Idolatrous, Pompous worship and Adoration of Papists, profane persons, Popish Saints, Relics.

IN Master Wards Commentary on Matthew, page 35. 36. written copy, this passage is evpunged.

What blindness are we subject unto without Christ?

There is a double blindness, which men are subject and incident unto; to wit, First, the blindness of Superstition, which is apparently seen in the Papists, who first teach us to worship Demoniacks, or damned souls in hell, or traitors, as Thomas Recket, and impious Gregory the seventh, called Heldibrand. And secondly, teacheth us to worship Chime •• es, fictious, and things that never were in rerum natura: Thus they teach us to worship Saint Christopher, Sanit George, Saint Katherine, and many hundreds more which cannot be proved to have been, or at least, not Saints, but some of them grand impostors. Thirdly, they teach us to worship vile and base things, as pieces of rotten wood, making then believe they were pieces of Christ's Cross, and old thread-bare garments, for some sacred Vestments, although the Priests themselves knew them to be otherwise; yea the Eucharisticall wafer-cakes, although they have been consecrated flightly, the Priest thinking of some other thing else, and not intending the consecration thereof, which (according to their own doctrine) is not then transubstantiated, and therefore is palpable idolatry to fall down to a bare piece of bread. Fourthly they teach us to place Religion in outward things, as in the observation of days, meats, apparel, and the like, Col. 2. 17. 18. None of all which things we are taught to do in the Word of God, and therefore we had need beware of this blindness of superstition.

Secondly, there is a blindness of profaneness, which is twofold; to wit, either Pura negationis, or Pravae dispositionis, i. e. either natural, or affected ignorance: First there is in us a natural ignorance, we by nature not knowing those things which concern the glory of God, or our own salvation; and this blindness is in all, even in the elect until they be enlightened by the Spirit of God. Secondly, there is an affected ignorance, when men refuse the means of knowledge, like those deaf Adders that stop their ears against the voice of the charmer, charm he never so wisely: Now this blindness of heart is also in every man by nature, for as naturally we know not our duty towards God, so naturally we desire not the knowledge thereof, but are backward and negligent in the use of those means, which God hath appointed for the curing of this blindness.

And this, Ibidem page 365. Because our Savior doth acknowledge the pouring of this precious ointment upon him to be a good work, it may therefore be demanded if the Papists do not well, who worship the Lord in great cost and pomp? First, Christ praised the precious ointment, not as an ordinary worship, which should always afterwards he imitated, but only as a singular ministry of his funeral, ver. 12. she did it for my burial: But Christ now is ascended into Heaven, and is no more to be buried, and therefore this fact of Mary's will he no ground for the Popish pompom worship: Secondly, the Popish pompous worship is full of superstition and idolatry, but in this anointing there was none, and therefore it will not support their pomp: Thirdly, when Christ departed from the world to Heaven, he left behind him in his stead the poor, commanding us to honor him by our bounty toward them; and therefore if we would bestow our liberality aright, we should enrich or refresh with our substance the poor members of Christ, for he doth accept of that which is done unto them, as done unto himself, Heb. 13. 16.

18. Passages deleted against Superstitious, Popish Ceremonies, and the abolition of them.

IN Master Wards Commentary upon Matthew, page 212. this clause is obliteraned: Add nothing unto the Word of God; neither first, the chaff of Superstition, with the Papists, &c neither secondly, Machiavillianisme and unwarrantable policy, with some statists; neither thirdly, new opinions.

Secondly, indeed if any ceremony which our Church useth, should be abused unto Superstition, or superstitionsly used, and so become offensive unto the best and dearest members of the church, it were then much better to relinquish then to retain them, to abolish then to uphold them, as Hezekiah did with the brazen Serpent, when it was abused unto idolatry; I say, it were better in this ease to destroy then to enforce them, if authority were so pleased, &c.

Ibidem page 210. this clause is deleated; A man may censure his brother for doing that which is indifferent, for in evil intent: as for example; if a Minister should wear the Surplice, not for decency, or for obedience to authority, but only to vex o • assend some who are weak or serupulous thereof, he deserves to be censured and blamed, because as much as in us lies, we must offend none.

Ibidem page 267. this passage is crossed out; Quest. 2. What superstitious rites are to be abolished in Baptism?

Answ. Those rites which are used at this day by the Papists, contrary to the institution of Christ, and practice of the Apostles: Now these rites are either before the administration of the Sacrament, or in the time of the celebration of the Sacrament, or after the celebration thereof.

First, before the celebration of the Sacrament they have these ceremonies: first, the Priest breathes in the child's face, that he may receive the holy Ghost; secondly, they have their exorcisms, adjurations, or conjurations, whereby the devil is conjured, adjured, and commanded to depart from the soul of the Infant to be baptized, and to give way unto the holy Ghost, who now is at hand: thirdly, then the Priest reads certain prayers belonging to this adi • ration; and then fourthly, he solemnly consecrates the Font, wherein the water of Baptism is.

Secondly, the rites used by the Papists in the administration of the Sacrament, are many: First, the Priest takes the child by the shoulders, and turning his head towards the east, dips his face once in the water, with these words; I baptize thee in the name of the Father; Then he turns the Infants head towards the north, dipping him again with these words? And in the name of the Son; lastly, he bends his head unto the south, dipping him the third time, with these words; And the name of the Holy ghost: And thus by this threefold turning of the child, is formed or made the cross of Christ (into whose death the Infant is baptized) after the manner in the margent. Secondly, besides the Symbol of water in baptism, the Papists use salt, which is put into the mouth of the child baptized, which signifies wisdom and prudence of speech, according to the advice of the Apossle, Let all your words be seasoned with salt, i. e. of divine wisdom. Thirdly, they then use spittle, wherewith first, the ears are touched, which signifies, that he that is baptized, ought to have his ears open to hear the word of God, and the the principles of Religion: And secondly, therewith also the mouth is touched, together with the word Eph • ta, signifying, that he should be always prompt and ready to speak of Religion and the word of God. Fourthly, then they make the sign of the cross, whereof they have a manifold use, viz. first, they make a cross upon the child's breast, signifying thereby, that he ought to have and receive the faith of Christ crucified in his heart, according to that of the Apostle, With the heart man beleeeves unto righteousness: Secondly, they make a cross upon the child's forehead, which signifies, that he must not be ashamed to confess Christ, because blushing appears in the forehead, according to that of the Apostle, With the mouth confession in made unto salvation; now this cross is made with the Priests thumb: Thirdly, they make a cross upon the ears of the Infant, and this cross is made with spittle, signifying that the ears of his heart should be always shut against the suggestions and temptations of Satan: Fourthly, they make a cross upon the Infants mouth, and this is made with spittle also, signifying, that the child should have his mouth always shut, least he should speak evil words: Fifthly, they make a cross with spittle upon his nose also, signifying thereby, first, that he should send forth a good smell and savor of Christ in his life and conversation; and secondly, that he should frequently offer unto God the fumes and incense of devout and holy prayers, by which the devil may be smoked out of doors, as Toby did the evil spirit, chap. 6. ver. 16, 17: Sixthly, they make a cross upon the child's breast and shoulder blades, with their conjuring oil, signifying thereby, that the party baptized should be strong and courageous in the resisting of Satan, and resolute in bringing forth the fruits of repentance.

Thirdly, after the Sacrament of baptism is administered, the Priest doth these things unto the party baptized (viz.) first, he anoynts him with chryme, or consecrated oil, which signifies the virtue or grace of the spirit of God, which they have received by, and in baptism: Secondly, he then gives unto him a white garment, which signifies a Sacramental or Baptismal innocence, or that, how he is made pure, innocent and immaculate, both from the guilt and stain of sin: Thirdly, he puts into his hand a wax taper, lighted, which signifies, first, the light of faith, which is given in Baptism; and secondly, that now he is translated out of the kingdom of darkness into the kingdom of light: Fourthly, sometimes they give unto some milk and honey to taste, whereby it signified, a right or title to eternal life, a figure whereof was the Land of Canaan, which flowed with milk and honey. All these and divers other superstitious rites the Papists superstitiously observe in the celebration of this Sacrament of Baptism, contrary to Christ's institution and the Apostles practice, and therefore there is great reason that they should be abolished. If any think I falsify the Papists by what I have said, or desire to be more thoroughly informed concerning their practices, additions and superstitions, ceremonies in this Sacrament of Baptism, then let him well consider these Authors and testimonies which follow, and he shall find all and a great deal more then I have set down, Manipulus curatorum de Baptism, cap. 8. fol. 14. 15. Pupilla Oculi de Baptismo, cap. 7. fol. 8. 9. Tertul. fol. 329. D. 335. D. G. 336. A. B. C. D. 337. A. 341. D. 342. C. E.

19. Passages purged out, That the Church is not alwnyes visible.

IN Master Words Commentary upon Matthew, page 173. in the printed copy, this clause is blotted out:

A City that is set on a hill cannot be hid.

The Papists affirm, the Church of Christ to be always visible, and would confirm it from this verse thus: That which Christ ordained to be the light of the world is always visible; but Christ ordained the church to be the light of the world in this verse: Therefore the Church is always visible.

First, the major proposition is false, that every light is always visible, and therefore although we should grant the Church to be the light of the world, which it is, yet it would not follow from thence that it is always visible, for these two causes (viz.) first because the Sun and Moon were ordained to be great lights (Gen. 1. 16. & Ps. 136. 8.) for the governing of day and night, and yet we see them often darkened, and suffer strong eclipses; so the Church, though it be ordained to enlighten the world, by ministering the doctrine of the Scriptures, yet sometimes it may fail out of men's sights, as hath been shown elsewhere, viz. upon Matth. 5. 14. Secondly, though the Church be a light, yet such as walk in darkness, loving that better then the light, do not always see it, but went either will or eyes thereto: thus the King of Aram's soldiers neither saw the Horses nor Chariots of fire that were round about Elisha, nor knew that they were in the midst of Samaria until their eyes were opened.

Secondly, the minor proposition is false also; for although the light of the Church be granted, yet it is not true, that Christ our Savior ordained it is to be always the light of the world, according to this verse, ye are the light of the world, for these words were spoken by Christ to his Disciples, and his purpose therein was not to teach what the state of the Church should always be, but to provoke them to constancy and holiness, because they should be in every man's eyes, and therefore if they chanced to do otherwise then well, it could be concealed no more then the light of the Sun; now this is nothing to the Churches visibility: If the Reader desire to see this argument more fully answered and enlarged, let him read our clear and lilly White, in his Way to the true Church, fol. 90 91. 92.

Ibid page 140. this is deleted, Matth. 13. 47. The Kingdom of Heaven is like unto a Net, &c.

The Papists hold, that the true Catholic Church is always visible and Becanus undertakes to prove it from the Parable thus; Christ here compares his Church to a net cast into the sea which gathers of all sorts of fish some, now this cannot be understood but of the visible Church, because the Protestants, who hold two Churches, the one invisible the other visible, do thus distingush them; that in the invisible are only those who are predestinated unto salvation, but in the other, namely, the visible, are good and bad mixed together; but in the Church which our Savior speaks hereof, are good and bad commixed; and therefore he speaks of the visible Church, yea and also of the true Church; and therefore the true Church is visible.

First, it is false that the Protestants hold two distinct true Churches.

Secondly, Becanus fights with his own shadow, concluding nothing against us; neither is this the Question betwixt us and them, Whether the true Church of Christ be visible? but whether the Catholic church be visible or not? for we distinguish that ration praedecati, but this ration subjecti; for this true Church is partly visible, partly invisible and the Catholic church is visible Quantum ad material, but invisible Quantum ad formal, that is, Quatenus est Catholica.

Thirdly, that Church in which are good and bad mixed together, is not the Catholic church, but a particular, because the Catholic church is an assembly of men, called by an internal vocation, that is, a society or company which consists only of those, who are both elected and called.

Ibidem page 275. this sentence is purged out, Matth. 16, 18, 19. Upon this rock, &c.

The Papists produce these words, super hanc Petram, upon this rock, &c. to prove, that the true church of Christ is always conspicuous and visible; arguing thus; whether by this rock upon which Christ promises to build his church, we understand Christ or Peter, or Peter's confession; yet always the foundation is some sensible thing, and therefore the church is sensible; because although now we neither see Peter nor Christ, his Lord, yet then (when Christ spake this) both of them were obvious to sight, and now they are seen in their Vicar the Pope, Bellarmine de Eccles. Milit. lib. 3. ca. 11.

First the Cardinal changeth his terms, for it is one thing to be sensible, another to be visible: many things being sensible which are not visible, as sounds, the wind and the like.

Secondly, the foundation of the church is Christ, and not Peter, and therefore he begs the Question.

Thirdly, we deny the antecedent, and his probation proves it not, because Christ as he was the foundation of the Church, was not visible; he not being her foundation, as he was man, but as he was God and man; yea he is a Mediator for those who believe on him, and not those who see him.

Fourthly, the Jesuit plays the Sophister, committing a fallacy Ab hemonyma Ecclesia, the word church being ambiguous, signifying either a visible society (and so it signifieth not in this place) or else the universal and mystical body of Christ, and so it is taken by our Savior here.

Ibidem in the written copy, page 87. this sentence is deleted: Touching the visibility of the Church, I lay down these propositions. First, the inward church of Christ is not to be called visible, because although their persons be visible, yet so is not their conjunction with Christ their head, that being the internal work of faith, which is not to be seen: Secondly, the complete and most universal church (from Abel unto the worlds end) may respectively be called visible, namely secundum partes, because although the whole never had being in uno i • stanti, in one and the same moment of time, and therefore could never be seen, uno i •• etu, by any one aspect or sight, yet the parts of it (the church ••• tent in every age) have been seen in their several times. And in these two the Papists I hope will not descent: Thirdly, there shall be always a true church, &c. not external and corporal: That the invisible church of Christ is beautiful, appears by Saint Paul, who calls it pure, without spot or wrinkle, Ephes. 5. 27. and by the psalmist, The Kings daughter is all glorious: and that this beauty is spiritual and internal, appears by the same infallible authority, who calls her black and fair, cant. 1. 4. that is, outwardly deformed, but amiable within; and again most plainly, she is glorious, but within, psal. 45. 13.

20. Passages deleted, That wicked men are no true members of the true Church and mystical Body of Christ.

IN Master Wards Commentary upon 〈◊〉 , printed copy, fol. 20. this discourse was purged out.

Fifthly, they object this place to prove that wicked men are true members of the church of Christ; arguing that; the church is compared to a b • rn-floor, where there is both chaff and corn, therefore wicked men are members of Christ's church.

I have upon Matth. 3. 11. answered to the place objected, and also to the scope and drift of the objection, by distinguishing between the internal and invisible, external, and visible church; I now add a word or two thereunto by a threefold distinction (viz.) first, we distinguish between the catholic church, and a particular church: In the catholic church are only good men, but in a particular national church are both good and bad: Secondly, we di •• inguish between the system or whole body of the external and visible church, and some few particular members thereof, because that doth not always agree to the whole church, which is usually ascribed to some particular external members thereof, i. e. the professors of the common faith of the church: Thirdly, we distinguish between the judgment of charity, and faith; for charity (which is not suspetious, but believes all things, and hopes all things) 1 cor. 13. 45. doth often judge many hypocrties and external professors to be the true members of Christ, and the sheep of his •• ock; but faith informed by the Word of God, know most certainly, that no hypocrite or unbeliever, or wicked person (so long as they con-continue and remain such) doth belong unto the Essence or mystical body of Christ.

And in the written copy, fol. 317. on Matth. 22. 1. this clause was deleated by the Licencer.

Bellarmine (lib. 3. de Eccles. cap. 7.) objects this place to prove, that wicked men belong unto the Catholic church, because the church here is compared to a marriage feast, wherein not all the guests are elected, or invested with the marriage robe of Christ's righteousness, but some of them clothed in their rotten rags, and polluted garments.

This and the like similitudes which are urged by Bellarmine in the place above quoted, do not show the nature and essence •• essential properties of the catholic church (which the adversary presupposeth) but only some certain external accidents thereof; and therefore they are referred to the external company of all those, who by the preaching of the Gospel are in some sort called unto Christ, and in some manner profess the faith of Christ; now nothing hinders, but that in such a company there may be reprobates, who belong not at all unto the essence of the true and internal church of Christ; and this and the other Parables which Bellarmine produceth makes nothing against us, for he should have poored, that there are as well reprobates as elect vessels in the catholic church and for the proof thereof allegeth those places which speak not of the catholic and invisible church, but of a particular and visible church, wherein we confess there are both good and bad, yea for the most part, more bad then good, but these bad ones belong not unto the catholic church, Alsteed. de natura Eccles. cap. 6. fol. 130.

21. Passages deleted against building Churches East and West, and the superstitious adorning of them with Images and such like popish Furniture.

MAster Ward, on Mat. page 342. It is controverted between us and the Papists concerning the forms of churches; and Bellarmine affirms, that they should be built east and west, that so when we pray therein, our faces might be turned towards the east; and for the proof hereof he produceth this place; Ab oriente venturus creditor ad judicium; Ergo: It is believed that Christ will come unto judgment from the east, therefore we ought to pray towards the east.

First, creditor, it is believed (saith he) namely, by those who can believe what they list, though never so absurd.

Secondly, suppose the antecedent were true, yet the consequence halts; for although Christ should come from the east to judgment, yet it would not follow thence. that therefore we should pray towards the east; we must pray unto Christ, who is everywhere in regard of his Deity, and (according to the Papists) in regard of his humanity also, and therefore which way soever we pray, we look towards him; yea, I imagine that Bellarmine would blush to affirm, and be backward to undertake to prove, that Christ's seat and throne of glory in Heaven is seated in the east end thereof, and that the humanity never stirs or moves out of that seat and part of Heaven,; both which he must prove before his argument be of any worth or weight.

Thirdly, the comparison (in these words) betwixt the coming of Christ and the lightning, doth not respect the place, but the clear and sudden apparition of both, &c. All this is expunged.

In Doctor Featlye's Sermons, this passage is deleted, page 225. What mean our adversaries then to spend so much in embellishing their churches, and so little in beautifying their souls? to lay out so much cost upon the material, and so little upon the spiritual Temple of God? Their rood-lofts they paint, their pillars they engrave, their timber they carve, their Images they clothe, their pictures they cover, their stone Altars they guild, their crosses they set about with jewels and precious stones; they have golden Miters, golden Vessels, golden shrines, golden bells, golden snuffers, all golden, save the ordinary Priests: who, if Boniface of Mainz his observation be true, for the most part are wooden or leaden.

Dicite Pontifices in sacro quid facit Aurum.

Saint Ambrose taxing too much superfluity in this kind, saith expressly, That those things please not God in, or with gold, which can be bought with no gold; if we speak of the true adorning of the Church, it is not with the beauty of pictures, but with holiness, not with the luster of pearls and precious stones, but the shining of good works; not with candles and tapers, but with the light of the Word; not with sweet perfumes, but with the savor of life unto life; neither will all the glorious furniture of Solomon's Temple make any show for their excess in this kind of their outward deckings; for that furniture was typical, then the service of God was restrained to that Temple, and God himself gave them the model thereof: Is it not preposterous for Christians to go about to enrich the Gospel with the beggarly rudiments of the law? what folly is it after they put out the light of the Word, or hide it, as it were, under a bushel in an unknown tongue, to stick up wax lights at the noon day? to cloth pictures, and to suffer the living members of Christ to go naked? to adorn the Images of Saints, and to deface God's Image in themselves? to perfume their Churches, and breath out a noy some savor of impure brothels in their lives? &c.

22. Passages expunged against evangelical Councils, tending unto Perfection, Merit, Superogation, and against popish Vowes.

IN Master Wards Commentary upon Matthew, written copy, page 105. this discourse is purged out as heterodox.

He shall be called least in the Kingdom of Heaven.

The Papists generally urge this place for the establishing of their Evangelical councils unto perfection.

But there are no such councils as these, which the Papists would establish from this place, to wit, first, Free, which may be done or not done, as we please, and that without sin: secondly, councils unto perfection: and thirdly, unto merit; the truth of this answer appears thus (viz.)

First, because this word Council, is taken for the fear of God, consilium preservabit te, council shall preserve thee; read Proverbs 2. 11. & 8. 12, 13, 14. & 12. 15. & 19. 20. Hear council and receive instruction: and secondly, because no good thing in it self is free, the Commandments of God being the rule of good, and therefore whatsoever is simply good, is positively commanded; and what is not included in the moral law, is not in it self good, but will worship: and thirdly, because every perfection of good is prescribed and enjoined, be ye perfect as your Father in Heaven is perfect, Matth. 5. 48. saith Christ: Now although we can never attain unto this perfection, yet we must endeavor thereunto: and fourthly, because we deserve nothing at God's hands, but only by the obedience of the Commandments, i. e; if there be any merit, it is in the obedience of the law; if Adam had merited, it had been by obeying that which was commanded, not that which was not required; for when by such things we desire to please God, he will say, who hath required these things at your hands? Isa. 1. 12. and therefore little hope can the Papists have to merit Heaven by their monastical vows, whether general or particular.

First, they have general vows, namely, first, the vow of poverty, and yet scarce any fair Mannours richer then their Monasteries; Secondly chastity, which is like a painted Sepulcher, their Abbeys and Nunneries being Dens of Sodomites: thirdly, obedience to human traditions, rather then the commandments of God, whence the rules of Saint Francis or Saint Dominick, or lame Loyola, are more strictly observed then the rules of Christ or word of God.

Secondly, they have particular vows, as first, not to touch silver with their hands, but yet they may receive it in their hoods; secondly, not to touch flesh; thirdly, to wear hair shirts, and the like. If the learned Reader desire further proof and information in this particular, I refer him to Hospmian de Origin Monachorus: certainly these are no Evangelical councils, although they may truly be called Minima, things of the least moment or importance, which perish in the using, affording neither comfort nor true profit unto the user or observer of them, &c.

In the same Commentary on Matth. 28. 20. written copy, page 405. the Licencer hath gelded out this discourse:

From these words (Teaching them to observe whatsoever I have commanded you) I lay down this proposition, That there are no Evangelical counsels of perfection unto superogation: for the understanding of this, I thus explain the particulars thereof (viz.)

First, consilium, or council, is either first, directionis, of direction: and of this these speak not; or secondly, prescriptionis, of prescription, for the preparing and informing of the soul, Revel. 3. 18. now this the position understands, and it is twofold; namely, either first, this council of prescription is given injunctorie, by way of injunction; and thus we grant that there are Evangelical councils: or secondly, these councils are given arbitrary, arbitrarily, i. e. if we will do them, we may, if we will not we may choose, and that without sin: now these the position speaks, denying that there are my such.

Secondly, Evangelium, Gospel, is taken two manner of ways, namely, either first for holy History; and thus Gospel is not here meant: or secondly, for the doctrine of Christ; and thus it is taken in our Thesis: thirdly perfection, perfection is twofold; namely, either first, infinite in God; or secondly, finite; and this is either first, Patriae of glory, and of our country; which perfection the Angels and Saints have in Heaven; or secondly, via, of grace, or of the way; and this is the perfection the Saints have on earth, and it is a perfection either first, partium, of parts and kinds; or secondly, graduum, of degrees; and this is either first, accidental, which consists in removing of obstacles and lets, and this we grant: or secondly, essential; and this perfection is either first, necessary unto salvation, which is a full observation of the moral law, either by ourselves or by another; or secondly profitable, which is not simply necessary unto salvation, but only necessary for the obtaining of a more excellent degree of glory: now this perfection the Papists understand in their Evangelical councils unto perfection, and this perfection in our position we utterly deny.

Fourthly supererogation, supererogation is twofold, to wit, either first, gradualis, when we perform the precepts of the law in a higher measure and degree then the law requires, and thus our Rhemists understand the word, 1 cor. 9. 16. or secondly, qualificalis, when we do other good works besides those which are commanded in the law; and thus Bellarmine understands the word, who further also saith, first, that these works of supererogation, do merit a greater degree of glory; and also secondly, that they are communicable even unto others, i. e. that both, first, they satisfy for the sins of others; and also secondly, help to supply the defects and wants of others, Remist. Test. 2 cor. 8. 14.

Quest. Wherein do we and the Papists agree, and wherein do we differ in this point of councils of perfection unto supererogation?

Answ. first, we agree in this, that good things are either first, absolutely good, and these are commanded; or secondly, respectively good, in regard of some circumstances, and thus Saint Paul gives council concerning marriage in the times and places of persecution, 1 cor. 7.

Secondly, we differ in three things: first Re, in the thing it self; for first, Papists say that councils are better then commands, and that a man shall obtain a higher state and a greater measure of glory in Heaven by the obedience of councils, then by the obedience of precepts: secondly, we say that councils are inferior to commands, and differ from them, not in obligation, but in the object; because first, commandments are concerning things absolutely good; but secondly, councils are of things respectively good; which when they are good cannot be omitted without fault.

Secondly, we and the Papists differ forma, in the form of these Evangelical councils; for they say they are arbitrary; but we say they are enjoined: and thirdly, we and they differ fine, in the very end of them; for first, the Papists hold, that first, the works of councils merit a singular glory and a greater degree thereof; and secondly, that they satisfy for the temporal punishment of sin: secondly we hold neither of these, but only that they are enjoined as the works of our office and duty, whensoever the circumstances do concur, &c.

Ibidem written copy, page 139. this is deleted, swear not at all: Obj. Sextus Senensis; and some other Papists say, that Christ here sets down a council of perfection; not forbidding all swearing but rather wishing that men could so live in faith, love and truth, that there might be no use of an oath. Answ. first, this is false, because Christ's words are not perswasory, but prohibitory, expressly forbidding swearing.

23. Passages expunged against Popish evil Counselors, and the vices of Princes Courts.

IN Master Wards Commentary upon Matthew, page 78, written copy, these clauses are deleted.

A fool (faith Solomon) breedeth farres among friends, but a Man of wisdom appea seth strife: The first we see verified in Rehoboams young Counselors, who made a breach and irreconcilable rent between the King and his people, 1 King. 12. and the second in good Abigail, 1 Sam. 25. 18. and in the woman of Tekoah, 2 Sam. 14. Sowers of discord are found in the Church or in the Kingdom; in Kingdoms, viz. First, those that long for nothing but war, blaming a peaceable government and quiet State, and are never well but whiles they are fishing in troubled waters: Secondly, those that instigate others to war, as the Cardinals and Jesuits upon every occasion do whisper in the eats of Princes to make war upon their neighbors, when they perceive any advantage may be had thereby: Thirdly, those that make themselves mercenary for the nourishing of slaughters.

Ibidem on Mat. 11. 7. 8. • . this whole discourse is expunged. What went you out to see? &c. as these words, what went you out to see, a reed shaken with the wind? may be referred (by way of reproof) unto the people; so also these, they that wear soft clothing are in Kings houses; doth our Savior then simply tax the pomp and glory of Princes Courts?

First, certainly there is pomp and cost, and bravery in Princes Courts, which is not unlawful: and that both because it serves to the beauty, glory, and ornament of the place, and also because the vulgar sort are kept thereby the better in obedience and fear: Secondly, yet our Savior seems ex consequenti, to reprove and condemn the life of Courtiers, or the court-life; went you out to see a man clothed in soft raiment? behold they that wear soft clothing are in Kings houses: as if he would say, a religious life and a court-life are not alike, for although the pomp, bravery and delights of Kings Courts be not immediately evil in themselves, yet they less suit and agree with Religion: Whence we may note,

That a soft, dainty, delicate and court-like life, hinders many from true Religion, or from being truly religious; it being the nature of pleasure, to draw the mind along with it.

What things are ordinary in a court-life?

In Kings Courts these vices are most frequent and familiar; namely, first pride; it is ordinary with Courtiers to look high, to despise others, to over-prize themselves and with Simon Magus to think themselves some great ones, Acts 8. 2. Now Religion teacheth men to be humble and lowly, and to give place one unto another, and to strive one to come after another; and not as many Courtiers frequently do, who strive, quarrel, justle and fight about the walls and precedency, Rom. 12. 10. 46. Secondly avarice, for they which have many things, want many; and they who spend much, want much; and according to the Proverb, rob Peter to pay Paul, i. e. extort from others to expend upon themselves: Now Religion teacheth men to give alms, and to be liberal; but Kings Courts (although they teach not, yet at least) practice rapire, oppression and griping of those under them: Thirdly, pleasure and delight; as we see in Dives, Luke 16. and hence men become more effeminate, inconstant and unable to suffer any afflictions, injuries, wrongs, or the like; whereas Religion teacheth men to suffer, and to want, and to be content in all estates, Phil. 1. 27. 29. & 4. 10. James 4. 7. &c. yea, the court-life being full of pomp and pleasure, makes men more unable to resist or withstand the temptations of Satan, the allurement of the world, or the suggestions of their own corrupt nature, and more prove and ready to yield unto them: Christ the second Adam was tempted in the Wilderness but could not be conquered; but the first being assaulted in Paradise (a place of pleasure) was easily overcome: Fourthly idleness; Courtiers (for the most part) are given to eating drinking, sleeping and gaming, yea like the Israelites, spend the most part of their lives in these, Exod. 32. 6. but Religion teaches us to labor and take pains, yea to earn our bread with the sweat of our brows, Gen. 3. and how can he labor in Religion who will not labor nor take pains in some worldly employment: Fifthly flattery; Aio, Aio, Courtiers can fawn and sooth yea jurare in verba Magistri, swear what their Lord's say: Now Religion • acheth men to be courageous and bold, yea not to flatter, but rather to reprove offenders to their face; as Christ saith, go and tell Herod that Fox, and John boldly reproved him; for Herodias his brothers wife, and the King being angry with him for this, and casting him into prison, yea afterwards beheading him, the Courtiers willingly permitting it.

Who are here to be blamed?

Those who are deceived with the delights of a court-life, for it is not what it seems to be, but rather is like to a painted reed, or a beautiful rain-bow, as appears thus; First, court-favor and felicity last not long, for it is as slippery as an Ele, as fading as a flower, as brittle as glass, and like grass upon the house top, which quickly withers. Secondly, court-felicity and delights are evil, corrupting the manners; for first, some observe, that there are but few truly good in Kings Courts: and secondly, if they be good at first, yet at last they are corrupted, as we see in Tiberius, Cal-gula, Commodus: Aula vel malos invenit, vel facit, the Court finds some bad, and so leaves them; the Court finds some good, but makes them bad; and therefore who would praise that barn or field that changeth the wheat into tares? or that cask that changeth the Wine into vinegar? or that vessel which changeth the Oil into Lees? Secondly, they are to blame who delight in proud apparel and fantastical fashions; for first, it was never a thing of any good report in Solomon, gorgeous attire is not reproved, but yet we see that his bravery, prosperity and court-delights did so enervate and weaken his mind and cause him so far to decline, that many have questioned, whether ever he were renewed by repentance or not: Secondly, proud and gorgeous attire is always taxed and blamed in Scripture, read Isa. 3. & 1 Tim. 2. 9. & 1 Pet. 3. 3. Yea thirdly, the bravery and fashions of the Court are noxious and hurtful unto the Country, who is too ready to imitate it herein: And fourthly, it is a foolish thing for a man to seek praise by his apparel, he being in his richest robes, no better then the Crowe, who braved it in borrowed plumes; yea, it is a wicked thing for a man to glory or be proud of his shame, as all those do who are proud of their apparel, it being but a covering of their shame, which veil they had never used nor needed if they had not sinned. Thirdly, they are here faulty who accustom themselves to worldly pleasures, pastimes, and delights, as Dives did, Luke 16. for this is a strong cord of vanity, Isa. 5. 18. and many have been ensnared with lawful things, whom the devil could never captivate or draw unto gross and enormious sins, &c.

In Doctor Clerks Sermons, page 403. this clause is deleted: Their Council will not inform Kings, for Kings have their Confessors they will say, that office fitteth them; the Courtiers dare not, it may prejudice their preferment: Nay Courtiers are rather corrupters of Kings, they make the King a Saint, an Angel, a God; these flatterers Constantine calls sorices Palatij, the vermin of the Court: and what is adulatio but adaulatio, saith the Etymologist, to be a flatterer, that is, to be a Courtier, &c.

24. Passages deleted, That all things are decreed, and nothing uncertain to God.

IN M. Wards Commentary on Matth. p. 10. writ. cop. this is deleted: Obj. God's decrees are sure, therefore all means are vain. Ans. 1. If we must never use the means but in those things where there is no decree, then we must never use the means at all, for all things are decreed, and there is nothing uncertain unto God.

25. Passages deleted concerning Election, that it is not of foreseen works or faith, but only from God's free grace: That there is no Universal Election, &c.

IN Doctor Clerks seventh Sermon, page 63. after these words, But of God's vouchsafing, the Licenser hath expunged these words following: Not ex praevisione, but ex dilection; not by foreseeing ought in us, but by foreknowing us in Christ; peace here again proud Papist, and thrust not upon God thy works to obtain this peace; it is sent to men of good will, not of good works, this peace, &c.

A whole Sermon of his touching election of free grace, not of works or foreseen faith, on Rom. 9. was rejected by the Licenser, and not suffered to be printed with his other Sermons.

In Master Wards Commentary on Matthew, 25. 14, 15. printed book, fol. 326. this passage is deleted by the Licenser.

Bellarmine objects this place to prove, that Election or Predestination unto life eternal is from a foresight of good works, because the Text saith, That the Lord gave unicuique secundum propriam virtutem five facultatem, to everyone according to his own ability.

First, this place proves not the point, for these talents which are given to everyone 〈 in non-Latin alphabet 〉 , according to his own ability, do not signify life eternal: and the reasons hereof are plain, namely; first, because these talents were distributed and communicated to all the servants, both to good and bad, profitable and unprofitable, which cannot be affirmed of life eternal: Secondly, because these servants were to give an account of these talents disbursed unto them, which cannot (without great absurdity) be affirmed of life eternal: Thirdly, because a reward was given to these servants who had well employed their talents after their rendering an account of the employment thereof; but no reward is to be hoped for or expected after life eternal: and therefore this place proves nothing for salvation from a foresight of works, &c.

Secondly, Maldonado thinks these words (according to every man's ability) to be added only for the making up and perfecting of the Parable, not having any signification in the Parable, nor anything intended thereby; now if Maldodates exposition of this place be true, then Bellarmine's argument is falsely founded hereupon.

Thirdly, by Talents temporal graces may be meant, which God communicates both to good and bad, wicked and righteous; and thus not only Saint Paul had an external vocation unto the faith, but also Simon Magus; not only Peter was called to the Apostleship, but also Judas Iscariot; and hence Fricius expounds this place, Haec Parabola de Talent is docet, dona mortalibus a Deo concessa, &c. i. e. This Parable teacheth us, that the gifts which are given by God unto men, if they be be carefully employed and exercised, then they will increase and be confirmed in them, but if they be neglected, they will be lost and utterly extirpated: whence Saint Paul exhorts Timothy, to stir up and exercise the gifts of God in him; and therefore from hence, salvation from a forefihgt of works cannot be proved.

Fourthly, Janesenius by these Talents understands those gifts, which are called gratiae gratis datae and not those which are called gratiae gratum facientes: and therefore (if he say true) Bellarmine's argument is grounded upon a false foundation.

Fifthly; Ferus expounds these words thus, Unicuique secundam propriam virtutem, neque enim omnia omnibus convenient, &c. to everyone according to his proper faculty, because all things are not fit for all men; the body hath many members, and every member his several office; now if all were an eye, then where should the hand or the foot be? thus he; and his meaning is, that God distributes not his Talents, i. e. spiritual gifts to all in the same measure, but in a divers and different, according to their faculty and ability, which is divers, and not in all the same; neither is this faculty or ability from those in whom it is, but from him who distributes the Talents unto them, and therefore nothing can be concluded from hence for a foresight of works: If any Reader would see a more full exposition of this verse, then let him read Doctor Mayer who is large upon it, page 291. 292. 293. if he would see a more full answer to the Objection, then I refer him to Doctor Sharp, Curs. Theolog. de Praedest. page 28. obj. 15.

Ibidem written copy. fol. 354. on Matth. 25. 34. this clause is expunged: Bellarmine objects this place to prove, that both election and reprobation is from a foresight of works; arguing thus; God at the day of judgment will no otherwise determine of those things which then shall be, then as he ha • decreed from all eternity because his decree is immutable, James 1. 17. Isa. 43. 13. & 46. 10. But at the last judgment, in the execution of God's decree, he will say, come ye faithful: Therefore from eternity God hath decreed, i. e. elected and reprobated for these things.

First, the proposition is true concerning the matter and subject of God's decree, because the decree is immutable, but not concerning the form, because there was one form of the decree, and there shall be another of the execution thereof.

Secondly, if the meaning of the proposition be, that God will change nothing in the decree, but as he hath decreed all and everything, so according to that decree shall the execution of everything be; then the proposition is true, but so understood the argument concludes nothing (viz. against us) this only thence following; therefore as he hath decreed from all eternity to save for faith, and to damn for unbelief, so shall the execution of the decree be; which is true, but concerns not the Question in controversy.

Thirdly, is follows not, Christ will say, come ye faithful, &c. come for faiths sake as for the meritorious or impulsive cause: for faith is the only instrumental cause and he intimates the impulsive cause, when he saith Benedictos patris, ye blessed of my Father; where is shown, that their salvation did proceed from the free savor of God, because God the Father of his free grace hath loved them in Christ.

Fourthly, if the Kingdom of God be an inheritance, then it comes or falls unto us, because we are the sons of God by a free adoption: But it is called an inheritance, for he saith here, Hereditatis jure possidete, possess this Kingdom by right of inheritence: Therefore it falls not unto us for our works sake, but because we are the adopted children of God in Christ.

Ibid page 358. on Matth. 25. 39. this sentence is purged out: It is questioned between us and the Papists, whether election or predestination on to life eternal be from God's free grace, or a foresight of man's good works and faith?

First, it is agreed upon betwixt us and them, that there are some elected and predestinated, and this is clear from Mat. 20. 16. & 22. 14. & 24. 31. Rom. 8. 30. Ephes. 1. 4.

And Secondly, it is agreed betwixt us also, that those who are elected and predestinated, are elected to an eternal Kingdom, as is plain from Luke 12. 32. And

Thirdly, it is agreed upon betwixt us, that those who are elected unto life eternal shall infallibly and certainly be saved, and this is proved from Mat. 24. 22. 24. John 6. 29. & 10. 21. Rom. 8. 24. & 11. 29. This was assented unto by the best esteemed Divines in the Council of Trent, and thought to be catholic, because it was consonant to the opinion both of Thomas, Scotus, and the most School-writers, and also to the doctrine of Saint Paul, and Catharinus himself could not deny it; read the History of the Council of Trent, lib. 2. page 211. 212. Yea, Bellarmine himself doth affirm as much plainly, De grat. & lib. arbit. lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himself, teaching, that the elect may fall from faith and salvation, and utterly and eternally lose both.

Fourthly, the Papists affirm, that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting.

Fifthly, we say, that the impulsive, and moving cause of the decree of election is only the 〈 in non-Latin alphabet 〉 and good will, and free grace of God, and this we confirm from these places, Luke 12. 32. John 15. 16. Rom. 11. 5. Ephes. 1. 6, &c.

Ibid. page 305. on Matth. 20. 8. Every man received a penny, &c.

The Rhemists (upon Rom. 9. 2.) allege these words to prove, That Predestination and Election is from a foresight of works; they argue thus; the Master saith, call the laborers and give them their reward; therefore God from all eternity hath ordained, to give the kingdom of Heaven to those whom he foresaw should bring forth good fruits and works.

First, our Rhemists do not prove the position controverted between us and them; for the Question is not, Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works? for this we doubt not of, because the Scripture plainly declareth it, Rom. 2. 6. 10. & 1 Cor. 2. 9, 10. but the Question is this, Whether this foresight of good works were the cause of predestination and election? for this we deny, and this if they would do anything they should prove.

Secondly, this place speaks not of predestination, but of the execution of predestination: Now it follows not, works go before the execution of predestination, therefore before predestination it self: Now that our Savior speaks here of the execution of predestination, is plain from the very words: for first, it is said, that some of the Laborers were hired in the morning, and some at other hours; and then afterwards, when it was night, the Lord of the Vineyard said to his Steward, Call the Workmen: Now this can no way be understood of predestination, which was long before the first hour of the day.

Thirdly, this place showeth, that good works are the way to Heaven, wherein we must walk; but not that the decree of life hath respect to good works, for good works go before the possession of Heaven, but not before the decree and ordination.

Fourthly, Saint Ambrose out of this place frameth a strong contrary argument, proving thereby, that election is altogether of grace, without any respect to works, see before 2 Answ. to Obj. 1. fol. 258. a. the last line, &c.

Ibidem page 302. this is deleted: Fourthly, the Papists are faulty here, who affirm that the decree of salvation came from the foresight of works, and so they make them primus Motor.

Ibidem in the written copy, fol. 245. Although we know not the reason why the Lord doth it: but more particularly, first, we must acknowledge the Lord to be just in the election of the godly; now the order of election is laid down, Rom. 8. 29, 30. & Ephes. 1. 11. from whence and some other places, the order may be expressed thus, to wit, First, God decreed to make Christ the head of his Church, Ephes. 1. 22. then secondly, he ordained and decreed that there should be a Church; and here, first, he decreed to create man; secondly, to permit him to fall; and thirdly, to repair and recover some from their fall; and fourthly, to endow them with grace and saving faith. Secondly, we must acknowledge the Lord to be just in the reprobation of the wicked. Because the dissention of Divines is great in this point, I will speak sparingly thereof, and only lay down the order of it, as I conceive it to be, and so leave it. First, God decreed to create man; and secondly, God foresaw that although man were created pure and immaculate, yet if he were left unto himself, he would fall; and thirdly, God leaves man unto himself, and permits him to fall; and fourthly, determines to offer the means of rising again, namely, Christ, and mercy in him, which he foresaw would be flighted, and by many not received; then fifthly, for this contempt he justly reprobates them.

Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some, that there is a universal election, against which we urge this plain place; Many are called, but few chosen; which place showeth, that although the external means of salvation be offered to many, yet not all of them, but some only are elected and chosen unto life.

Huberus hereunto answers, that there is, first, a general election, which is of all who are called to the Kingdom of God, and outwardly profess obedience; and secondly, there is a special 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 counsel and decree of God, but because some amongst many persevere to the end.

First, there can be no such general election, for what choice is there when all indifferently are received? An election therefore implieth 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 only are chosen, were to contradict his words: Thirdly, if the special election depend upon man's 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 choose God first: but this is contrary to the Scriptures, Mat. 20, 15. & i Cor. 4. 7. & 1 John 4. 20. the election therefore, of none dependeth upon their own 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 sins doth Christ cure?

Answ. The sins of all men who are elected: for if any of them sin, Christ will mediate for them, 1 John 2. 1, 2. because he died for their sins and sakes, 2 Cor. 5. 15. (here note that in the two following Questions which are let stand, the word Elect is four times obliterated.) Answ. It appears that Christ purgeth the elect from all sin, because he doth nothing imperfectly; fruits of holiness are to be added, out non Agunt, they are not Agents; Christ only working both the will and the deed, Phili 2. 12. &c.

26. Passages against Equivocation and Popish Writers, expunged.

IN Doctor Clerks 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 sin: not the Pope only, but of the Popes many; many an one labors too be liberal, builds Abbeys, Churches, Hospitals, sicut delictum, ita donum. gives bountifully, profusely to satisfy for sin; Quis ista? Who hath required these things at their hands? give God what God asks: He asks not thy goods, not thy lands, but thy heart; he cares not for sacrifice; the Psalmist says, not thousands of Rammes, not ten thousand Rivers of Oil; 'tis the sacrifice of prayer; the spiritual 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, unless the fire that must make them a burnt-offering be kindled from the heart.

To end this, 'tis a marvel if the false equivocating Papist takes no hold of this Text, to patronize his perjury; for what is the meaning of his mental reservation, but da mihi cor, only to reserve his heart unto God; be it never so false, he swears 'tis but juravi lingua, he hath sinned but with his tongue, but lapsus lingue, his heart assented not unto the lie; God craves the heart here, not the tongue; God has his heart, 'tis well: but I fear he equivocates here too, means his Lord God the Pope; else cozening the Magistrate who executes God's judgment, and sits upon God's Throne, and gives him God's Oath, he but cozens God too; Saint Peter tells him that his Lord God's predecessors, Acts 5. 4. non hominibus sed Deo, he hath not lied unto men, but unto God, and so consequently hath given his heart not unto God, but unto the Devil, &c.

27. Passages expunged against laboring to increase Faith.

IN Master Wards Commentary on Matthew, written copy, page 475. this clause is deleated.

Quest. 3. We should labor for faith and increase thereof; faith is our feale and spiritual 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 certain of them, we must labor to grow up and increase 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 Commentary on Matthew, written copy, page 289. this clause was obliterated.

Let us avoid all popish errors: Thirdly, they promise also, who bind themselves by a vow, not to eat flesh upon some certain days, and upon such days have no other • are then to abstain from flesh only.

29. Passages purged out against carnal and unchristian Feares and Popish Contrition.

IN Master Wards Commentary on Matthew, page 203. in the written copy, the Licenser hath expunged this discourse: What must we not fear? The things in general which the child of God should not fear are many; but the principle are these three; viz. First, he must not fear great dangers, yea the loss of his life: Secondly, he must not fear the loss of his riches, wealth or profit: Thirdly, he must not fear the favor of men, or the loss of the favor of men, Isa. 5. 7. Ier. 8. 17. How may we be secure in dangers and evil if we must not fear them? First, if we desire to be secure from evils, then negatively we must not rashly run into any; either first, by an insensibility of danger, as Ephes. 5. 14. when men sleep in sin, and are altogether insensible of the danger they are in by reason of their sins; 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 carnal security, when men think that though they sin, yet they shall be safe and saved, as Rom. 6. 1. 15. Prov. 20. 14. Secondly, the particular and affirmative means to be freed from all evils are these; namely, first, faith and an internal and spiritual covenant with God; for unto such as believe in God, and have made a covenant with him, many gracious promises are made in the Word, of help and succor; and secondly, piety and a holy life, Isa. 44. 2. & 51. 7. and thirdly, Hope fixed and built upon the promises of the Word. Josh. 1. 5. & Heb. 13. 5. and fourthly, a remembrance of the Lord's assistance and succor, either towards ourselves in former times, or towards some other, as Deut. 7. 18. and fifthly, prayer unto God for help and aid, as Jacob did; Gen. 32. 9, &c. & Dan. 6. 10. and the Apostles Acts 4. 14. &c. Wherefore if we desire to be preserved from all danger and evil, we must enter into a new covenant with the Lord our God, and believe in him: we must labor that our lives may be holy, pure and 〈◊〉 , and then hope confidently upon the promises which God hath made to such; we must remember the many examples we have of God's gracious assistance towards many in his Word: And lastly we must pray that if we be free from corporal evils, the Lord would be pleased still to preserve a • , and if any evil lie upon us, that he would deliver us.

So on Matthew 25. 25. page 331. this clause is purged out: The Papists say that there is a contrition which ariseth simply and only from the fear of punishment, which is good; and we say, that the fear of punishment at first is profitable, but after the love of God is entered into the soul, all fear of hell and damnation, which breedeth terrors and affrights of conscience is expelled by love; this we confirm from this place thus, The slothful servant saith to his Master, I knew that thou wast an hard man, &c. and therefore I was afraid: Now this servant was not commended for this fear, but blamed and reproved, and cast into utter darkness; for his Master saith, thou evil and slothful servant: and Origen hereof writeth well, non est honus hujusmodi timor, &c. Neither is the fear good, neither doth it deliver from outward darkness, Origen tract. 33. in Matth. Bellarmine replieth hereunto, that to fear God cannot be evil; but they who have this servile fear, do notwithstanding fear God: Ergo. Bellar. de poeuit. lib. 2. cap. 28. First, the devil fears God and trembles, James 2. 12. and yet the Jesuit would blush to say, that there is any good fear in Devils; Secondly, it is false that such as those fear God, for they fear not him but hell; and if there were no hell they would not fear him at all.

30. Passages deleted against Free-will, Resisting grace, &c.

IN Doctor Featlyes Clavis Mystica, page 604. Doctor Bray deleted these clauses: Postremum genus corum est, qui oves Christi pascunt, sed cibo insalubri, quo magis inficiuntur, quam reficiuntur Christi oves agnique; corum dico, qui floribus & fructibus Paradisi aut noxias herb as admiscent, aut flores Adonidis aspergunt; cujusmodi sunt ist a dogmata, Vires liberi arbitrij ab Adami lapsu ad bonum spiritual fract as & debilitat as, non penitus profligat as & amissas, &c. And page 894. I told you before, that this was a wet step, and many have here slipped; for some odiously object, that unlesle we will grant universal grace, and a power in the will of man to resist and frustrate the work of the Spirit in our conversion, and that unless these Jews had sufficient grace offered them to repent them of their sins and thereby prevent this their final overthrow, the prediction of our Savior was to no end and purpose; nay, that his tears over Jerusalem might seem like to those which Julius Caesar shed for Pompey's death, who yet himself procured it, or might have hindered it if he would; did not Christ (say they) foresee and decree the destruction of Jerusalem? how then doth he bemoan it with tears? &c.

Master Ward part 2. page 4. Quest. 2. Why do so few (if those many who are called unto the profession of Christ) persevere unto the end? Answ. Because the gift of perseverance is great, and but given to a few; I say great, because it is greater then the gift of free-will (August. Corrupt & grat. 13.) for first, this was given unto Adam at the first, but not that Adam in his framing being endued with freewill, which he lost by his fall but not with perseverance, for then he could not have fallen. Here there is indeed pride in Religion, when God must be content either to accept of will-worship, and a free-will offering, or else he shall have nothing, &c.

31. A Clause expunged against Flagellant Friars.

IN Doctor Clerks Sermons, page 148. After these words, both sacrifice and Priest, this is expunged, To this end, I think the Friars Flagellant never read this Text, why whip they else themselves, but to heal themselves by their own blood; happily they will not be beholding unto Christ, they will be healed by stripes, but not by his. Thus much for the Physician, &c.

32. That God is not the Author of sin, deleted.

IN Doctor Claks Sermons, page 132. after these words, God's own works, the Licenser hath expunged these lines following; Melanchthon says (Papists, say he says it) and it is sin, then God must cry peccavi too; for that they infer that we make God anther of sin; strange they should study school-divinity so much, as not be able to distinguish between the Action, and the privity of the Action, between Actus and defectus, the Act and deformity: I presume they will not learn of us, we Calvinists are asses, they have all the learning; let Snarez teach them, a Jesuit, that God doth operari Actum peceati, but not malitiam; the Act of Judas his delivery of Christ, that was of God; but the wickedness of his heart in delivering him, that was of Satan and himself: God is Author operis, but not sceleris; Zwingli, distinction, the operation, God's; the aberration ours.

33. Clauses deleted and altered against Universal grace, Universal Redemption and Election, and resisting Grace.

IN Doctor Clerks second Sermon of the Nativity, page 6. after half of one world, instead of this parenthesis (for the Elect are few compared with the Reprobate) the Licenser hath put in the parenthesis (nay not half, for how small an handful is man compared with other creatures?) &c.

Ibidem page 17. after to men only, instead of these words, but not all, the Licenser hath altered the Authors mind, and made him to say, to men only, and to all; then should follow this excellent passage which the Licenser hath expunged: Pelagius the old Heretic, and all that are Minions to Pelagius, hold Christ was both natus & datus both borne, flame and suffered for all men, even for the reprobate, a reprobate, heresy; Paul's place seems pat for them, 1 Tim. 4. 10. God's said to be the Savior of all men, not of believers only: but all orthodox expositors conster a Savior there, to mean but a preserver: No it is Christ there that is called so, but God's preserving providence looks indifferently •• all: And Saint Ambrose expounds it of God's gracious goodness not of his saving health,: God is good to all his creatures: will Grand a petty Papist he so senseless as to say, Christ is the Savior of the brute creatures? yet David saith in the Psalms, that the Lord saveth both man and beast; first, preserveth them; but the main pillar of this Papist paradox is another place of Paul's, who will have Pantas Authopus All men to be saved, 1 Tim. 2. That's their Acchibilleom, they sayunan swerable; but theres no point of popery more curiously and soundly answered then that; yet to man's comfort, and God's glory: we say too in some sense, that the Nobis here means emnibus, the child was borne for all men: but then we mean all men, as the school it self distinguisheth, not fingulos genetum, but genera singulorum, not every several man, but some of every sort, &c.

Ibidem page 17. instead of, to some of all Nations, the Licenser says, admini • um to men of all Nations, &c.

Ibidem page 69. l. 1. after these words, but to men of grace, the Licenser hath blotted out as followeth: Nor let the Lutheran hold universal grace, this phrase confounds him too: As fides is not omnium, all men have not faith, so all men have not peace, God sendeth it only unto men, benae voluncotis, such as he specially hath called out in Christ; peace is confirmed to faith; many other graces are conferred on all promiscuously, but peace, God's pardon is but sent to some; they are believers: God's reconciliation is their appropriation, whom God hath vouchsafe to be men of his good will. This subject I have handled sometime heretofore; to conclude it and my Text. God doth not prostitute his peace to all, as the Harlot doth her body, who (as the Prophet speaks) openeth her feet to every stranger: Peace it a saving grace, and therefore sent only to them that shall be saved; salvation is proper to the elect alone, and God elected none but whom he loved; God's love and his good will I cannot sever them, for himself couples them, Matth. 3. This is my beloved Son in whom I am well pleased, &c.

Ibid. page 91. l. 6. after these words, no man damned, the Licenser hath expunged these following words: Not all, that is, every; it is not singulis, but omnibus not every several person, but all sorts of men, the term so taken in many other Texts; too tedious to cite: grace hath decreed salvation to all men, that is, as Divines do commonly distinguish, not singulis generum, but generibus singulorum, not to all persons, but to all kinds; the term is to be taken, not individuatly, but generally; these words, but to all men, the Licenser added, &c.

In Master Wards Commentary on Matthew, chap. 20. v. 11. They murmured against the good man of the house: this sentence is expunged.

Quest. To whom may these words be fitly applied, or who are like to these murmurers?

Answ. It may aptly be applied to those who accuse the election and reprobation of God, of injustice, because he gives unequal rewards to equal deservers: they argue thus; he who gives aqual • bus inaqualia, unequal rewards to equal deservers, is unjust; but if all men be equal and alike in Adam, and yet of them God chooseth some, and refuseth others, he thereby giveth unequal rewards to equal deservers; and therefore in so doing is unjust: But the Major proposition here is true only of him who gives unequal rewards to equal deservers of debt, or contrary to his bargain; and therefore it is most false of God, who gives nothing either of debtor against his covenant; we must not say that God is unjust; because he gives freely unto some, riches, honor, power, health, learning, wisdom, and the like, and not unto others, or because he pitieth some and passeth by others, seeing that he is debtor to none: ye • from this Parable it may evidently be proved, that although the Lordelect some unto life, and not others; yet he is injurious unto none: for first, he is not bound to elect any, and secondly, unto those whom he doth elect, he doth more then he needeth, or, is bound to do; and thirdly, because he gives election and life eternal to whom he will; and fourthly, because he is the absolute Lord over all creatures, and therefore he may dispose of men as he pleaseth; and fifthly, because those who jar at the Lord's bounty and mercy, show themselves to be envious, and are indeed injurious both against God and their neighbors, Parens s. fol. 797. a. &c.

Ibidem on Matth. 25. 24. page 331. To him that hath shall be given: this clause is purged out; Some object these words to prove, that God will give greater grace unto him, or bestow greater upon him who hath well used the light of nature. Answ. By these Talents, are here understood the gifts of God, and especially the knowledge of God by the Gospel; which knowledge he is said to hide, who doth detain the truth in unrighteousness, and doth keep in the known truth: that 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 domestical servants: neither by him that hath, is understood a man in his mere naturals, or some heathen man furnished with sufficient grace, but a man furnished with the knowledge of the Gospel, which is given to one for that end that by edifying his Neighbor he might spread that knowledge so far abroad, and like money put out to use, it might be increased with many additions.

And Ibidem on Matth. 23. 37. O Jerusalem, Jerusalem, how gladly would I! &c. Bellarmine objects this place to prove, that God gives to every man sufficient grace to be saved if he will; arguing thus; how often (saith our Savoiur) would I have gathered thy children together, but ye would not? how would God gather the children of Jerusalem? yea so would do it, that he complains of them who would not, if those whom he knew could not will it, he did not so help that they could will it, and therefore they wanted not sufficient grace: A. Our Savior in this place speaks of all the Jews who oppose themselves against him and his Prophets, and there were some amongst them who were not free from blasphemy against the holy Ghost, as Christ himself witnesseth, Matth. 12. 31. which shall never be forgotton: Now none will say that such sinners as those were endued with sufficient grace, except those only who with Pelagius call grace nature: and I will not charge Bellarmine with this, because (Bel • de Grat. primi hom. cap. 6.) distinguishes thus between grace and nature, Peccatis gravissimis amittitur donum gratiae supernaturalis; sed non corrumpitur donum aliquod natural: i. e. By heinous offenses and crimes, a man may lose the gift of supernatural grace, but not any natural endowment or gift; now if there be any sin or state of sin which doth exclude grace, then there were many in Jerusalem who had not sufficient grace: But concerning the true meaning of this verse, I shall speak more by and by.

Obj. 2. This place is further objected to prove, that a man may resist his effectual calling if he will; Hemingius (de Grat. universali page 117.) argues to this end thus; Our Savior faith, O Jerusalem, how often would I have gathered thy children, &c. and thou wouldst not? wherefore if they would, they might have been saved; it is therefore in man's power to resist his vocation.

Answ. First, if men might enjoy Heaven if they would, and wittingly and willingly run unto Hell, they are neither worthy of mercy from God, nor pity from men: But secondly, it is true, that it is not for any defect or want of grace on God's behalf, that many being called believe not, but the defect is in themselves; there is no defect properly in God, for his calling is sufficient unto all,; but that it is effectual to some and not to others, cometh of their own corruption and evilness of nature, which God taketh away and healeth in whom he pleases, and suffereth the rest to remain in their hardness of heart: Thirdly, there is a sufficient calling for all, when God offereth the external means of salvation, whereby all might come thereunto if they had grace; Now this calling may be resisted by men whom God justly leaveth unto themselves: There is also an effectual calling, when as God worketh inwardly by the efficacy of his spirit, drawing his elect, and of unwilling, maketh them willing to obey their calling: and thus only the elect are called, and this calling cannot be resisted, as appears by these words of our Savior's, Many are called; namely, sufficiently on God's behalf; but few are chosen; that is, effectually called, as the elect only are: Now the first of these callings was offered to Jerusalem: Fourthly, that God's effectual and gracious calling of election cannot be resisted, is clear from Scripture; No man (saith the Apostle) hath resisted God's will: but as the Psalmist saith, Whatsoever pleased him, that did he in heaven and earth: whom it pleased God therefore to save and call by his grace they shall be saved and called, &c.

In Doctor Jones his Commentary on the Hebrews, this clause is raced out, in the copy, page 283. But whose sins did Christ remit in his offering? The sins of many, not of all; Some deliver this peremptory doctrine, that he died as well for Cain as Abel, for Saul as David, for Judas as Peter: Indeed the distinction of the School-men is not wholly to be rejected, that Christ died, quoad efficaciam, only for the elect, quoad sufficientiam, for all; yet properly to speak, he died properly for the sins of the elect, for the Scripture is evident, that the benefit of Christ's death reacheth to the faithful alone; to as many as believed in him, he gave this power to be called the sons of God; that whosoever believeth in him should not perish; the cup of the New Testament, shed for many; I pray for them, I pray not for the world; and do you think that he would shed his blood for the wicked of the world? If we will have any comfort by the passion of Christ let us examine ourselves whether we have any fruit of it or not; canst thou say with Job, I know that my Redeemer liveth; with Paul, I live, yet not I but Christ in me? then Christ was offered for thy sins, then all thy sins were nailed to his cross, and not one of them shall be laid to thy charge at the day of judgment. This may be a singular comfort to God's chosen children: in many things we sin all, The just man falleth seven times a day; but here is our comfort, Christ hath taken away our sins; Cain cried out, my sin is greater then I can bear; we need not take up that lamentable cry, for Christ hath taken away our sins: O death where is thy sting? thanks he to God that giveth us victory through Jesus Christ, &c.

Ibidem page 269. Many are called by the Word preached, but are not called by the Spirit, &c.

34. Passages deleted concerning hearing God's word.

In Master Wards Commentary on Matthew, written copy, page 235. this is expunged: The hearing of the Word is necessary unto the knowledge of God: It may here be objected, we can learn this knowledge nostro Marte, by our own reading and study, and comparing one thing with another, and therefore the preaching of the Word is not necessary. Answ. First, certainly by those means men may learn the principles of Religion, and the propositions of faith and obedience: Secondly, but the knowledge of God and Christ is a greater thing, yea a spiritual thing, which is only revealed from Heaven, Matth. 16. 17. which revelation Christ promises in the ministry of the Word, 2 Cor. 3. 6. Thirdly, they that know not the Gospel, are ignorant of the power, virtue and wisdom of God: and therefore the greatest Scholars in the Universities, and the wisest in the Court, or Temples, or Inns of Court, should hear willingly (without contempt, derision and scorn) the Sermons of the meanest Scholars or gifted Ministers (that are called by God to the work of the Ministry, as Aaron was) because in the preaching of the Word, God hath promised to make known his power, &c.

Ibidem written copy, fol. 227. this is likewise crossed out.

Quest. What is required here of no?

Answ. First, we must take heed of all evil hearing, that is, restrain and keep our ears from wicked councils, persuasions, allurements and provocations unto sin, Prov. 1. 10. Dout. 13. 1. &c. Xenocrates Amphotidus did rather choose to persuade children then men, because the manners of the men are so corrupted that he had no hope to peswade or prevail with them (Plutarch de Instit. liber:) but the children being free from evil habits, were more easily persuaded and drawn to embrace moral 〈◊〉 ; so the way for the ear to receive and entertain good words, yea God's good Word, i • to preserve, keep and stop it from hearing all evil words whatsoever as much as in no lieth: Secondly, we must accustom ourselves to hear that which is good, Prov. 4. 20.

Quest. How may we know whether Christ hath opened our ears and cured the deafness of our souls or not?

Answ. First, some hear amiss; as for example: First, some dislike and distaste Sermons, either because they are so common and ordinary, or because they are sometimes something long: Secondly, some love not preaching, neither desire it, and therefore hear it with a great deal of tediousness and weariness: Thirdly, some desire it amiss, or affect it for some evil end, or base or by respect: Fourthly, some carp at the word they hear: Fifthly, some deride the word they hear: Sixthly, some hear only for some table-talk: Seventhly, some hear that they may learn by some wrested argument or other to maintain or defend their sins: Eighthly, some hear that they may be delighted, that is, they desire rhetoric, wit, eloquence, strong lines, near, acute, polished phrases, that thereby their itching ears might be tickled, and delighted, Ezek. 33. 32. but non delectent verba sed prosint, Senec. words should profit rather then please. Secondly, good hearing hath many properties whereby it may be known; as namely, First, an earnest desire to hear, as Act. 13. 42. like one who having been deaf desires the sense of hearing; Secondly, a renewed understanding when we hear, as Mary did, who pondered in her mind that which she heard: and this understanding of what we hear is so necessary, that Chrysostom tells us, that the Deacon prayed for the Catechumenoi, that they might understand what they heard: Thirdly, a trembling and fearful heart, because we have offended our God, and so long neglected to serve him, and thereby have caused him to separate himself from us: Fourthly, joy and delight in the Word, Act. 8. 38, 39. & 13. 48. Fifthly, when the Word penetrates deep into the heart, making therein deep furrows: Sixthly, when we lay up what we hear as a treasure, hoarding it up against the time of need, Matth. 13. 52. never departing from the Word without some profit thereby: and Seventhly, meditating continually upon the Word of God, Psal. 119. 2. 3. Certainly if these things he in us in truth, we may then assure ourselves, that Christ hath begun to cure the deafness of our souls.

35. Passages purged out against God's Hardning and Obduration of men.

THese clauses are expunged in Master Ward's Commentary on Matthew 11. ver. 25. 26. Quest. 2. Whom doth the Lord thus blind or harden? Answ. First, he blinded or hardened Pharaoh, Exod. 7. and why? first, because he persecuted and oppressed the godly, Exod. 5. and Secondly, because he condemned and despised the Lord and his Message, Exod. 5. 2. and Thirdly, because he drove away and banished Moses the Messenger of the Lord from him, Exod. 10. 28. And secondly, he hardened and blinded those who sought salvation by the Law, and not by faith in Christ, Rom. 9. 32. And thirdly, those who defile themselves by wallowing in the filthy puddle of iuiquity, Isa. 59. 7. 9. Rom. 1. 24. 25. And fourthly, those who are drowned in sleep and overwhelmed in security, Rom. 11. 8. And fifthly, those who still retain the veil over their hearts, and abide in willful and affected ignorance, 2 cor. 3. 14. And therefore if we desire that the Lord should discover the hidden mysteries of the Gospel unto us, and not hide them from us, then we must take heed of these things; to wit, First, we must take heed of persecuting or oppressing of the children of God: and Secondly, of concernning or despising either God or his Word: and Thirdly, of banishing or putting away from us his Ministers and Messengers: and Fourthly, of seeking salvation by works: and Fifthly, of sin, security, presumption and ignorance, &c.

Ibidem written copy page 214. The Lord is active in reprobates two manner of ways; namely first, Praedestinando, by determining and appointing of them unto a just doeth; but this is remote from our present purpose: Secondly, Obdurando &c. And a little after before Quest. 6. This last is most proper to our present purpose and institution, for if it be demanded, How doth the Lord blind the mind, or harden the heart? I answer, by not giving a blessing unto his Word, or not co-operating therewith or not enabling men to apprehend and conceive or understand the Gospel and the truths therein contained.

36. Passages blotted out against Holy-days dedicated to Saints.

IN Master Wards Commentary on Matthew, written copy page 358. this sentence is expunged: The Papists hold, that Holy-days may be dedicated unto Saints, for their honor and worship: as Christpromised this charitable work of Mary Magdalene wrought upon him should be recorded and remembered, whereby (say they) we learn; that the good works of Saints may be recorded to the Honor of Saints in the Church, whereof arise their commemorations and Holy-days, Rhemist. annot. Matth. 25. sect. 1.

First, the good works of Saints may be remembered to the honor of God, without their Holy-days and commemorations; Christ instituted no holy-day of Mary Magdalene, neither commanded any image of her fact to be made, but only a memory of her in the preaching of the Gospel: Secondly, we grant that Christian solemnities may be kept as things indifferent, which the Church may retain or abrogate, as it shall seem best for edification, if they • e not observed of necessity as a part of God's worship neither consecrated to the honor of Saints, seeing all divine worship is wholly to be reserved to God, and not to be given to any other. For times and seasons, the Scripture saith, the Lord hath put them only in his own power, therefore he only is to have the honor of them. Thirdly, what honor is due unto Saints, Saint Augustine showeth; Colimus Martyrs eo cultu dilectionis & societatis, que in hac vitacoluntur sancti homines Dei, we do honor Martyrs-with the service of love, and fellowship as the holy men are honored in this life; but it is not lawful to consecrate days and times to holy men living; therefore neither to Saints departed, for one and the same honor is due to them both. &c.

37. Clauses obliterated, That we are Justified only by Faith in Christ, not by Works: That Justification may be lost, and that Works merit not.

IN Doctor Clerks Sermons, page 282. l. 41. after that in Christ, should be only, that in Christ only, (we are justified) but only is blotted out, &c.

Ibid. page 419. l. 29. after verse 8. should follow this excellent passage, which was expunged by the Licenser: Surely faith justifieth; faith ONLY; works have no doing in the work, in justification: Rome cannot prove it, non si se ruperit, if she disputes till Dooms-day: but, that sola fides is not solitaria; faith never is alone, true saving faith, love is fast linked unto her, but in that act of Justification she intermeddles not, lets faith work it alone: Love is concomitant, not co-operant; fain would Rome wrest, (at least) but this from us, that works do save; if not justify, yet save; needs will she have them necessary to salvation, we yield them not that neither; some Lutherans do, but with that distinction, as we may yield it too, necessitate praesentiae, not efficienciae, works are where salvation is, but they are not cause of salvation; they are in salvando, but have not vim salvandi, all that are saved must have them, but not any are saved by them, &c.

Ibid. page 419. l. 3. after our conversation, should follow these words, as we do out of the act of our Justification, &c. (viz. exclude works.)

Ibid. page 443. l. 10. after these words, a far off, this clause is deleted: Justification by works; Saint James is flat for that; ex operibus justificatur homo: As for the distinction of declarative, it was but some Calvmist that invented it, &c.

Ibidem page 570. l. 15. these lines are expunged: The other part of the spirit's exposition of the blessedness of the dead, is the reward of their faith, for that is meant by these words, and their works follow them: Works (as often elsewhere) put by figure for reward, the reward of our faith is the salvation of our souls; not that faith merits reward, for faith too is a work, and works merit not; Christ says, the Kingdom of Heaven is a gift, Luke 12. 31. and we have it not ex facto, but ex pacto, not of doing ought, but of the Covenant; God hath promised it on his gracious promise, faith only is enabled to lay hold; and because it is the nature of faith to be operative to bring forth fruits, which are good works, it pleased the holy Ghost in his place, and many other to use the phrase here; It is, &c.

In Doctor Featlies Clavis Mystica, these clauses and distinctions were deleted: page 444. In this argument this grave and learned Divine expatiated through his whole discourse: of which I may say as Saint Peter doth of Saint Paul's Epistles; our beloved brother, according to the wisdom given unto him, thus spake of these things (in divers passages of his Sermon) in which some things are heard to be understood, which that the unlearned and unstable might not wrest, as they do the sayings of the most orthodox Divines: I hold it requisite partly out of the writings of this most learned speaker, partly out of his own words in his private conference with me, thus to illustrate his meaning and to clear the truth, good works may be considered.

First, in regard of the person, who is either, first, in state of grace; secondly, or out of it.

Secondly, in regard of the cause: First, principal, the Spirit of God. Secondly, instrumental, the faculties of the soul and organt of the body.

Thirdly, in regard of their adjunct: First, either as they are considered alone by themselves. Secondly, or together with the merits and intercession of Christ.

Secondly when we speak of the appeasing of God's wrath, God may be considered either, first, as a Judge; secondly as a Father.

Thirdly, wrath may be appeased two manner of ways: First negatively, by subtracting the fuel thereof. Secondly positively, by extinguishing, as it were, the flame thereof, with something else cast upon it.

According to these distinctions, the truth in this point may be delivered in these succeeding insertions.

First, no work done by any person out of the state of grace, produceth any of the effects above mentioned.

Secondly, works done by men in state of grace, as they proceed from themselves, are not without some flaine, nor are they simply approved of God, but in some respect only.

Thirdly, the good works wrought through the help of grace, if they be considered by themselves, without relation to Christ's merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects.

Fourthly, works done by men in grace, as they proceed from God's Spirit, and are improved by the merits and intercession of Christ, are the means and secondary causes of procuring unto us temporal and spiritual blessings.

Fifthly, God's wrath, as he is an angry Judge, can be appeased by nothing but by the blood of Christ and his infinite sacrifice, which alone satisfieth his justice.

Sixthly, the anger of God, as he is a Father, and sometimes severely chasteneth his children for their unthankfulness and other sianes, may be so far appeased by them, that he will take his scourage from them, and bestow new favors upon them; this anger may be appeased both privately, by breaking off their sins, and thereby taking away the cause of his displeasure; and also positively, by fasting, prayer and Almesdeeds; to conclude, as the fly in Martial, upon which there fell a drop of Amber and enclosed it, grew to be precious, and was sold at a high rate, not for the flies sake, but for the Ambers; so the good works of God's children, which of themselves (especially so far as they proceed from them) are of little worth, yet considered, quatincta sanguine Christi, as Beza speaketh, as died with Christ's blood, and covered all over and melosed in the Amber of his merits, become precious in the eyes of God, and are in a fair sense and construction, both placatoria and improtatoria,

In Master Wards Commentary upon Matthew, written copy page 259. this passage is expunged: Matth. 13. 20. 21. The stony ground, &c.

Obj. Bellarmine (de justif. lib. 3. cap. 14.) produceth these two verses to prove, that faith and the grace of justification may be lost; arguing thus; these receive the word with joy, but they have no root; yea for a while believe, but in the time of temptation fall away; and therefore faith may be lost; for they had faith because they believed, they believed the Word of God, and yet fell away.

Answ. The Text expounds it self, they had no root, and they believed but for a while, therefore they had no true faith, for true faith is not without root as appears by Saint Paul's prayer for the Ephesians, 3. 17. I pray that Christ may dwell in your hearts by faith, that being rooted and grounded in faith &c. and therefore true faith hath a root.

Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out.

Qu. Why may not we ascribe some merit unto our works?

Answ. Because that were to derogate from God and his good will, who so graciously invites us to come and buy grace of him without money or money worth, Isa. 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto • s from God for our works, as Saint Elzear • us did (Staplet. aestist. fol. 141. initio) who upon a certain day refusing to accept of a Scarlet robe, and an 〈◊〉 of gold which were offered unto him when he entered into his chamber, poured forth this pharisaical prayer unto God: Ta mihi Domine Deus in paradiso debes contum auriuncias & duos pannos coxincos: O Lord remember how thou art indebted unto me (when I come into Heaven) two Scarlet robes, and one hundred ounces of gold: Thus Papists proudly arrogate much unto themselves, and derogate greatly from God both in their prayers and opinions; but let the opinion of the Protestants be, that blessedness is derived unto them from the mere m • rcy and free favor of God, and let their prayers be, that the Lord would be graciously pleased to count them worthy of this blessedness (2 Thes. 1. 11.) and that they may find mercy of the Lord at the last day, 2 Tim. 1. 18.

Obj. Will not this hinder and discourage men from working, to remember that all their works merit nothing at God's hands at all?

Answ. It is so far from hindering that it furthers, so far from discouraging, that it encourages; so far from lestening that it increases; and so far from extinguishing that it enflames our desires and endeavors to be rich in good works, &c.

Ibidem on Matth. 5. 18. page 96. this is castrated: Your good works: The Papists produce this place to prove the works of the righteous to be perfect, and Bellarmine (lib. 4. de justif. cap. 5.) argues thus; The Scripture calleth the works of the righteous absolutely good works, as in this verse (that they seeing your good works:) But if all the good works of the righteous be mixed with mortal s • nne, then they are rather to be called evil then good works: This he proves from another (viz. ex Areopag • a quarto de divinis nominibus, Quia malu • dicatur opus absolte nisi integre fic bonum: because except a work be perfectly good, it is absolutely called evil: First, this phrase works are absolutely called good, is Amphibola and doubtful, 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 virtue in general and another the virtue of Alcihiades or Socrates; as it is one thing to commend learning in general, another the learning of Plato or Cicero: so it is one thing to speak of good works in general, 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 do; there is none of sound judgment can deny or doubt, but that we are so debtors unto the Law, that we ought not only 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 judgment that hence would conclude, because it is our duty to do it, therefore we do it, for Saint Paul confesseth, that he doth not only the good which he ought, but which he would do: Thus I say, if we consider the works as they are enjoined, 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 calls them absolutely good, neither doth the Cardinal prove this, because (as was said before) this place speaks not of what is done, but of what ought to be done, Chamier, T • n. 3. fol. 360. 1. 2. 3. de Imperfect. Op. lib. 11. cap. 23.

Fourthly, our work which we do are called good in Scripture; Non secundum perfectam justitiam, sed hanc quae bumanae fragilitati competit (Hier. Dialog, 1. Contr. Pelag.) not according to perfect righteousness, but as it is agreeable to our human frailty; or, they are good in part, though not perfectly. Becanus yet urgeth this place for the proof 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 glorify 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 do be contaminated and defiled with sin? Answ. We must distinguish between human and divine judgment; men see men's works as they are outwardly, and can go no further, they only 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 righteousness 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 show forth and glorify God for them, yet it follows not hence, therefore those works are in God's sight perfectly good, &c.

Ibidem fol. 185. this is crossed out: The moral 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 only 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 material cause of our justification?

Answ. First, some say that the only act of man's heart in believing is the matter of it. Secondly, some say that partly faith and partly Christ's obedience is the matter of our righteousness. Thirdly, some say that the works of the law done by man, are the matter of our righteousness. Now all these three opinions are sufficiently refuted by Master Forb's of Justification, cap. 22. page 77. to whom I refer the Reader. Fourthly, we say that only Christ in his obedience, is the whole matter of our righteousness, and that nothing in Heaven or in earth, in man or without man, is the matter of man's righteousness before God, except only Christ; this being amply handled and proved by Forbes, cap. 23. 24. and his book being in English and easy to be had, I refer 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 only 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 means unto this Kingdom, but I do not give or grant this and that; First, because that which is but only a means, 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 means of coming 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 only suffers, and therefore • he way thereunto is more rightly called causa sine qua non, Parens s. fol. 848. b. &c.

In Doctor Jones his Commentary on the Hebrews, 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 half to ourselves, and half to the Lord, as the Papists do.

Page 208. Our best works are defiled with sin, 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 Kingdom of Heaven; they may be seals of our election, but no causes of our salvation.

Page 253. The old Covenant depended on working; do 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 seem 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 affirm them to be good works, and such as please God: truly they be as pleasing to him as the sacrifice of Cain was, they are no better then fine glistering sins; they want faith, therefore they cannot please God; nothing that we do 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 unless 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 spiritual sacrifices may be accepted of him.

And page 410. though the blind Papists will not see it, but we affirm, that our best works are defiled with sin; our preaching, our praying, our giving of alms hearing of Sermons, yea martyrdom, which is the most glorious work of all, may have some contagion of sin in it, our bearing of sickness may have some infirmities, we may curse God in it, as Job's Wife persuaded him to do: and if God should mark what is done amiss, who could stand? But here is his goodness, he saw a lie in the work of Rahab, yet he commends it for a good work; he seeth imperfections in all that we do, yet he passeth them over, and because we be in Christ, he accepteth of that we do; as a child may fail in doing his fathers errand, he may fail 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 faithful 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 do.

38. A Passage expunged against the Churches Infallibility.

IN Master Ward's Commentary on Matthew page 294. this is deleted.

Object. The Doctrine of the Church is in all things infallible.

Answ. First, this was a personal promise, made only 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 Clerks Sermons, page 224. instead of legal 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 lawful in a compulsory way, but in a consultory: it wills due respect and discretion: The Author wrote thus; Kings are uncontrollable; who will say (saith Job) to a King thou art wicked? that shows that it is not safe to censure them, not 'tis not lawful, men may do that they dare not do, &c.

And page 452. after unto another, this is expunged; It was a King, a most Christian King, that taught his son happily all the Latin that he had, Qui nescit dissimulare, nescit regnare, he cannot reign that cannot fain, &c.

In Master Wards Commentary on Matthew, page 145. written copy, this sentence • 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 Original sin as well as Actual.

IN Master Ward's Commentary 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 own 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 do perfectly fulfill it. Secondly affirmatively, the Law is impossible for man to fulfill: First, the judgment of the mind is so depraved, that we know not how to do any spiritual or moral work aright, so as we ought to do it: and Secondly, because the affections are so corrupted, that we are not able to govern them, or to curb or restrain the malice and depravation of them.

Quest, 2. Why are so many, or any damned perpetually?

Answ. Not only for their actual sins, but even also for their original 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 actual sins. But Secondly, they shall also have verbera, stripes, eternal condemnation and torments (though not equal with the former) who never committed actual sin, but only died in their natural estate, their original 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 ways of God, and to work his work, for Christ doth give unto all those whom he calls power (in some measure) to obey him; for he gives not only velle, power to will and desire, but also posse, power to do that which he commands, Phil. 2. 13.

Quest. 3. How doth this appear, for none seem (and that especially to themselves) more weak then the children of God?

Answ. It most evidently appears 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 calls, shall from him receive grace and power to perform good works. Secondly, because Religion is the path-way to Heaven, and therefore undoubtedly those whom the Lord calls unto that inheritance he will enable in some measure to walk in the ways of Religion, and to give 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 calls) 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 again, and to return love for love; and although we cannot love him in that measure and degree that he loveth us (his love to us being perfect, ours to him imperfect) yet we labor and desire to love him above all things in heaven and earth: Hence secondly, we desire to do all things which are pleasing unto him yea and to perform them cheerfully and with delight. Thirdly, the love of God of the holy spirit which assures us thereof, doth teach us how to obey God; namely in sincerity of heart, yea with our whole heart and life, and that for the Lord's sake only, not for any base or by ends of our own; and in faith, hoping that our works shall be acceptable unto God for Christ's sake, &c.

Ibidem on Matth. 19. 18. page 289. manuscript Copy, this discourse is purged out by the Licenser.

Quest. Whether is the moral Law of God possible to be kept, or perfectly to be obeyed with, or by an actual obedience?

Answ. First, the Law is possible to be obeyed, in regard of that relation which is betwixt our nature or out mind, or the faculties of the soul, and the actions themselves, which are enjoined in the law, for whatsoever is commanded in the law, whether internal or external, may be performed by the faculties and parts of our bodies and souls; yea the obedience which is there required of us is to be performed by those faculties: The Lord in his law doth not require of us impossibilia, impossible things; either first, in se, in themselves; or secondly, respectu facultatum, in regard of the faculties of the soul; that is, the Lord in his law doth notcommand us to raise the dead, or to remove mountains with, or by our words, for these are impossible things in themselves for us to do; neither doth he command us to fly in the air or to walk upon the water because these are impossible in regard of us and our faculties; but he commands such things as our faculties are capable of.

Secondly, the obedience of the law is impossible in regard of some circumstances; that is, first, respectu extentionts, in regard of the extension; for first, although we might perform someone particular action commanded in the law, yet not all and every such action which is therein enjoined, and yet this the law requires of us: and secondly, although we might perform someone action or other, which the law enjoines, yet we are not able always to abide firm and immovable in this our obedience, and yet the Lord threatens us with a curse, if we both do not do all, and abide therein always, Gal. 3. 10. and thirdly, although we might perform many duties which the law commands, yet we could not perform them all always in that sufficient degree, and ample, and perfect measure which the law enjoins; and thus Andradius himself confesseth, that the first Commandment cannot be kept, we cannot love God in that manner, measure and degree which the law commands.

Secondly, respectu intentionis, in regard of the intention, because we can do nothing with a perfect mind, for whatsoever is not of faith is of sin, Heb. 11. 6. and therefore without saith, no true or acceptable obedience.

Thirdly, respectu infirmitatis, in regard of the infirmity of our nature, because all the gifts and faculties of our nature are vitiated and corrupted, Job 4. 8. 19. & 15. 15. 16. Rom. 3. 10, &c. Psal. 14. 12. Chrysostom (sup. Matth. fol. 614.) saith That by nature we are blind, lame, taken with the palsy and incarcerated, and therefore no wonder, Legem non esse possibilem, if the law be unpossible unto us.

Quest. 2. Is not this unjust for God to require of us that which is impossible unto, or for us to do?

Answ. No not at all: God may justly command a blind man to walk, if his blindness come from himself: if maliciously, he hath plucked out his own eyes: A man may justly require his debt of a Prodigal: Rent is due unto the Land-lord, though the Tennant have wasted all his estate and substance; and God may justly require that obedience of us, which once from and by him we had power to perform, although now by our sins we have lost that power.

Quest. 3. What may we learn from hence?

Answ. First to acknowledge that the duties enjoined by the law are possible in themselves; and Secondly, that they are become impossible unto us by sin, and the infirmity of the flesh, Rom. 8. 3. and Thirdly, to confess that God is true, and we liars, he just, but we wicked.

Ibid, on Mat. 11. 29. The Papists generally object this place to prove the possibility of the laws fulfilling; What is this light burden and sweet yoke (say the Rhemists) but the Commandments of God? and therefore they are possible to be kept, Bellarmine de justify. lib. 4. cap. 11. and Vasques, and Alphonsus, and Salmeron, and the Trent Council: and Becauus urgeth this place to prove, that actual obedience to the whole law is not only possible, but also very easy to the regenerate and justified person: They argue thus:

That burden which is light may be carried without shrinking under it, that yoke which is easy is worn without pain, and those Commandments which are not burdensome, may be observed without difficulty: But such is the moral law, My Yoke saith Christ here, is easy and my burden light; therefore the moral law may be easily observed.

I will for the satisfying of this Objection, give only a double answer, viz. First answer to the point which they endeavor to prove, and then to the place which they allege for their proof.

First, to the substance or matter, or subject matter of the Objection, viz. That the law is possible and easy to be observed by the regenerate: I answer; the law of God is impossible to be kepr in such perfection as God requireth, and therefore no man can be justified by the works of the law, Gal. 2. 16. & 3. 11. Here observe these particulars, to wit, First, the old Pelagians did wrest this and the like places for this end, to prove the possibility of the fulfilling of the law, as appears by Jerome (adverse. Pelagian lib. 1. cap. 1. & lib. 2. cap. 2. & 4.) and Augustine (de Perfect. Justific. contra Coelestium, & de Natura & Gratia contra Pelagian cap. 69.) and therefore we may note by the way, from whence the Papists and those amongst us, who hold this erroneous tenet, took or learnt it, &c.

Ibid. on Mat. 19. 21. If thou wilt be perfect, &c. this is purged out; The Papists hold that a man may perfectly obey, and fulfill the Law of God, and for the proof hereof argue thus. If a man may do more then the Law requires, then certainly he may do as much. But a man may do more then the Law requires; therefore he may do as much. The minor Bellarmine proves by the example of this young man, who telling Christ, that he had observed all the Commandments, and that from his youth, our Savior bid him do one thing more, and then he should be perfect (if thou wilt be perfect, go sell that thou hast and give it to the poor, and follow me.) Now if the young 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 himself; Hac omnia servavi a juventute, All these things have I observed from my youth up &c.

First, this word More, may two manner of ways 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 do any one thing which is not enjoined by the Law, then he may do anything which the Law enjoins and commands; this follows 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 Son which was bidden to go into the Vineyard, went not, and yet might at that time be doing some household work. Adam brake the Commandment given unto him, and yet sewed fig-leaves to cover his shame, which he was not commanded to do. Secondly, this word More may signify 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 do over and above some other good work which is not prescribed. Now in this sense we grant the Major, but as absolutely fall we deny the Minor, viz. That a man may perform 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 self a moral good work, but it is good if it be done for the love of God, and for the hatred of sin, or both, which are commanded in or by the Law. And therefore it is utterly false, That a man may perform a greater good work then the Law enjoins. Secondly to the proof of the Minor, we answer two things: first, the young man speaks of a part not of the whole Law; that is, of the second Table, not of the first, as appears by the text: He demands of Christ, What he must do to be saved? Christ answers, keep the Commandments, verse 17. He demands again, Which? Christ answers, These, ver. 18. and recites the precepts of the second Table only; 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 follows not therefore he fulfils the whole Law, for he may fail in his duty towards God; and he only fulfils the Law, who performs his duty absolutely both to God and Man. Secondly, the Cardinal plays 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 proof we neither can nor may believe it, either upon the Jesuits or Pharisees word: We (I say) do not believe the testimony of this vain young man touching his own righteousness, who boasted of keeping the second Table in the outward duties thereof, when as yet he wanted inward charity towards his neighbor, and love towards his God; He avouched that he had kept all perfectly, and fulfilled that Commandment, Thou shalt love thy neighbor as thyself: and thereupon is so bold as to ask Christ what lack I yet? Christ to convince him of his pride and wants, puts him thus to the trial, If thou hast such perfect charity towards man, then certainly if God command thee to bestow, not a part, but all thy goods upon the poor, upon promise of better things to thyself, thy duty unto God, and thy singular charity unto men will make thee do so; Go then sell all that thou hast and give to the poor, &c. upon which special command his covetous mind shows it self: nay, it is plain, he loved not his neighbor so well as his riches, neither is so dutiful to God, or charitable to the poor, as for either of their sakes to part with his possessions; by which he proclaim his heart to be full of covetousness, and void of faith in God and true charity towads his neighbor; and consequently was far from the observation of the whole Law.

41. Passages deleted against the Constancy of God's Love and friendship to his Children.

IN Doctor Jones his Commentary 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 anymore. Strange, that such a passage should be obliterated as heterodox.

42. Passages expunged against the Popish Mass, Transubstantiation, adoring the Hoast.

IN Doctor Clerks Sermons, page 155. l. 4. this is blotted out by the Licenser: I think indeed we prosper never the better for the Mass, never came blessing upon Israel by Baals Priests, &c. Admirable that such a passage as this could not pass our Presses without a purgation, unless the resolution of these Inquisitors were to usher in Mass and Mass-Priests again without opposition.

In Mr. Wards Commentary on Matthew, p. 179. there is this deleatur: There is a satisfaction to God of atonement, which is unwarrantable, because Christ by his death hath done this; hence then the Mass is an abomination, not an oblation, Heb. 10. 18.

P. 339. Thirdly, we know not how to serve God aright, nor when we do well; so the Papists being ignorant of the way unto salvation, sometimes run unto the Mass, sometimes undertake some long and weary pilgrimage, sometimes flee unto the Popes Bulls, 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 blindness? &c.

In Doctor Jones his Commentary on the Hebrews, chap. 9. ver. 28. these notable passages are purged out, page 282. This Chapter may well be called the cut-throat of the Mass; it is strange that the Papists reading it, are not ashamed to uphold that Idol; for as no man dies but once, so Christ was to be offered but once for the expiation of our sins: It is the most gross and fantastical assertion that ever was heard of, most repugnant to Scripture and reason.

First, Heaven must contain the body of Christ till all things be fulfilled: Ergo, it cannot be on the earth.

Secondly, if the bread that Christ gave to his Disciples, were turned into his own body, he must of necessity have two bodies, the one held in the hand of the other. Their distinction of a bloody and unbloody sacrifice will not serve the turn, for without blood there is no remission of sins: and if his body were offered for our sins in the Supper, then why was it offered after on the Cross? either it was a perfect oblation, or imperfect; if they say imperfect, O horrible blasphemy! if they say perfect, then why was not another made? for as bono nil melius sic perfecto nil perfectius. The Apostle calls the Gentiles fools, prosessing themselves wise they become fools; for they turned the similitude of the incorruptible God into the similitude of Beasts, Birds and creeping things; much more may we call the Papists fools, that turn the similitude of God into the similitude of a piece of bread: If the Egyptians are worthily to be derided for worshipping a Cat for God, then justly may we laugh at the Papists, for worshipping a wafer cake for God: If the Angel in the Revelation would not have John to worship him, O do not so, worship God, how much more doth it grieve the Angels to see a piece of bread worshipped for God; wherefore let us spit at this abominable sacrifice, and never give entertainment to it: Doctor Taylor was angry with the Priest that began to say Mass at Hadley in Queen Mary's days; thou Devil, who made thee so bold as to enter into this Church of Christ, and to profane it with this abominable Idolatry; the people pulled down the Altar; you that have been seasoned with his wholesome doctrine, tread in his steps: Let no Mass-monging Priest, that will take upon him without Commission to offer up Christ forty or a hundred times, be admitted into our Church; remember that Christ can be but once offered to take away the sins of the world. The deleting of such a notable passage as this, discovers a professed design to bring in Popery among us again, without the least opposition: But this is not singular, but seconded with others.

Ibid. page 305. Whereas they say the Mass is but a commemorative and applicatory Sacrifice, to bring to our remembrance the sacrifice on the Cross, and to apply it to us; that needeth not; a sufficient commemoration and representation of it is to us in the Supper, 1 cor. 11. 26. and it is applied to us by faith, Rom. 3. 25, 26. Act. 18.

Page 244. No mortal man can offer up Christ, as the popish Priests blasphemously presume.

Page 292. Here we have a club to beat down the Mass.

Page 417. If the Martyrs in Queen Mary's days, would have gone to Mass, if they would have acknowledged Mass with mental reservation to themselves, the real presence of Christ in the sacrifice, they might have been delivered; but they would not; they had rather have irons on their legs, then the intolerable burden of an evil conscience in their souls; they had rather have bodies in prison then souls in prison; they had rather endure the pains of a material fire for a time, then the torment of hell fire or ever; this was greatly to be admired.

Page 418. We may scoff at the Idolatry of the Papists; a woman said unto a Priest in Queen Mary's days, that came to buy a Capon; man canst thou make God Almighty, and canst not make a Capon?

Ibid. page 263. When Christ saith, do this in remembrance of me, If the Mass be a remembrance of Christ, as they say it is comemorativum sacrificium, then Christ is not there himself.

P. 270. Obj. although Christ's death was necessary, for the full confirmation and accomplishment of the New Testament, yet it was begun to be declared in the sacrifice of his last Supper, Matth. 26. 28, whereby it is plain, that the blessed Challis of the Altar hath the very sacrificall blood in it that was shed on the Cross, in and by which the New Testament was dedicated and doth consist. Answ.

The New Testament was ratified by the blood of Christ at his death, as appeareth by the whole discourse, for the Testament is of no force till the Testator be de dead: Ergo it could not be ratified at all by the Sacrament of his blood.

Page 291. there are sixteen lines crossed to the same matter, that the Mass is no commemorative nor propitiatory sacrifice, and may well be spared.

Judge then by these purgations, what was intended by this Arch-Prelate and his confederates.

43. Passages blotted out in defense of Priests marriage.

IN the Sermons of Doctor Clarke page 205. after as our Apostles, this is obliterated; The Papists except, that marriage is a clog to Christians, and an encombrance to the practice of religions duties; Saint Chrysostom controles that; it is (saith he) no hindrance unto heavenly things, yet doth the Pope condemn it.

And in Master Wards Commentary on Matthew, fol. 1. this is deleted: Honorable marriage is to be preferred before dishonorable whoredom: and therefore, ex ungue Leonem, we may easily conjecture without breach of Christian charity, what to think of Popery, that to all or any of their Clergy doth allow a dispensation for fornication, but denies unto them the lawful remedy of marriage.

In Doctor Jones his Commentary on the Hebrews, chap. 12. v. 14. this is deleted: Saint Paul strains holiness to marriage, this is an holy bed, Heb. 13. 4. men may be holy and honest men though they be married.

44. Passages dashed out, that the Virgin Mary was not without sin, original and actual: brake not the Serpents head: is not to be prayed to, &c.

In Doctor Clerks ninth Sermon of the Nativity, these words are deleted: theres a woman too, Papists say: without sin, Christ's Mother; for her, why calleth she then her son her savior? &c.

Ibidem page 338. l. 20. after never any son, should follow, One woman only is exempt from sin, but only by the man of sin, &c.

And p. 336. l. 20. after the right Puritan, the Licenser hath deleted these lines: 'tis a hard posse that never comes in esse, if one may live without sin, 'tis marvel never any did; still they urge Christ's Mother; she lived without sin, was borne without it, some say conceived without it too: that they say is not de fide, and indeed it is not fit that every John Duns should increase the Churches creed, for he was the first that forged that paradox: But if Christ's Mother, why not his Father too? was he not the son of David? then had the Psalmist spared this speech, and I my pains at least in this point; he might have in the people's name said, our sin, not my sin; in earnest sooth, the Papist must correct Magnificat, or grant our Lady was a sinner; for calleth she not her son her savior? My spirit (saith she) rejoiceth in God my Savior; Christ was called so, the Angel saith, because he should save his people from their sin; Christ was not Mary's Savior if Mary had no sin.

In Doctor Jones his Commentary on the Hebrews, chap. 11. v. 32. page 414. this sentence is blotted out: the Virgin Mary had him in her womb that had no sin, yet she had sin in herself, and was reproved by our savior.

And page 292. after will be like God, this clause is blotted out: Pardon the Papists that mount Christ's Mother above the Angels; she hath deserved it, she bare God, 'tis fit she should sit beside her son: Mater jube filium, she may command him too; School-men were not first founders of this pride, 'twas long before them, what God's propriety.

45. Passages expunged against Popish Monkery Vowes, Stews, and Incontinency of their Monks and Clergy.

THese clauses are deleted in Doctor Clerks Sermons page 341. with Papists Oratio, is Aratio, they work as at the Plough; men pray almost all day, Monastery rise in the night too.

Ibid. page 371. What meant that Monk that said Rominizare, was Sodomizare, Rome was turned Sodom, the whole city.

Ibidem, page 218. Answ. 1. But the Monkish life is not persecution (except thus, because the Locusts, which are no other but Monks and Friars) Revel. 16. do bite and sting like Serpents, that is, do secretly wound men's consciences. And four lines after