Canterburys Doom, Branch 1 · Evidence 2 · Section 47 – Section 55
47. Paſſages purged out concerning the Ministers doing their duty in Praying, frequent Preaching of the Word, the peoples diligent hearing of the Word preached, &c.
IN Maſter Ward's Comentary on Matthew page 41. this clauſe is obliterated: Mending their Nets.
Queſt. What is obſervable in theſe Nets?
Anſw. Note here two things in them, viz. Firſt Lead, that is, the ponderous denuniiation and menaces of the law: Secondly, Corke, and that is the ſweet and comfortable promiſes of the Goſpell, teaching us, that the preaching of the Word ſhould be fitted to the capacity and diſpoſition of the hearers, and that in a threefold regard; as firſt in regard of the time, it muſt be preached in ſeaſon and out of ſeaſon, 2 Tim. 4. 2. and ſecondly, in regard of the object, to every creature, Mark 16. 10. &c. thirdly, in regard of the manner, milk muſt be given to Babes, and ſtrong meat to men; the weak muſt be ſtrengthened, the obſtinate reproved; the ignorant inſtructed, the erronious reduced into the way of truth, and the wicked reclaimed from their evil wayes.
Queſt, Wherein muſt the Preachers of the Word, principally labour in the preaching of the Word?
Anſw. In theſe two things: Firſt, to ſink to the bottome the Net with the weight of Lead, by diving, penetrating, ſounding and deſcending into the intrals, bowels and loweſt vaults of the heart, becauſe otherwiſe they cannot catch thoſe who are hid and drowned in the mudde and earth; they muſt reveale and make knowne the wrath of the Lord againſt all iniquity and wickedneſſe of men (Rom. 18.) that ſinfull men by flying from, and forſaking their ſinnes, may avoid the wrath of God.
Secondly, when they have truly humbled their hearers with the judgement pronounced and denounced againſt them for their ſinnes, they muſt then raiſe them up to the top with cork, which brings the upper ſide of the net above water; they muſt be comforted and cheriſhed by the promiſes of the Word, leaſt otherwiſe the ſight of their ſinnes and ſenſe of Gods wrath, drive them to deſpaire: and theſe two, lead and cork, are carefully to be obſerved and handled; for firſt, ſinners muſt be caſt downe, then raiſed up: That Net needs no cork that hath no lead, nor thoſe hearers comfort who never lamented for their ſinnes; and therefore, firſt, Miniſters muſt ſhew the people the anger of God againſt ſinne, Rom. i. 17. 18. then ſecondly, the righteouſneſſe of faith, Rom. 3. 21. Firſt, ordinarily comes the ſpirit of bondage, which ſinks the ſoule to the bottome of ſorrow, and then ſeaſonably is held forth the ſpirit of adoption (Rom. 8. 15.) and the evangelicall promiſes which raiſe up the ſoule from the pit of hell: a… cork without lead, and comfort without lamentation, leads to preſumption, ſo lead without cork loſeth the net in the mudde and earth; and therefore our concord muſt be mixed with diſcord, and our creble with baſes; we muſt in our preaching ſing of mercy and judgement, mixing threatnings with promiſes, and weaving, inter-la… cing promiſes with terrors (as the Lord himſelfe doth through the whole book of the Scripture) if we deſire to fiſh, that we may catch many ſoules for an offering unto the Lord, for he fiſheth in vaine whoſe net wants either lead or cork.
Ibidem on Matth. 13. 55. written copy 261. this is daſhed out.
Queſt. Who are unfit or unworthy to take the calling of the Ministery upon them?
Anſw. Firſt, thoſe who being arrogant and proud for their learning and parts, thi… themſelves worthy to be preferred before others: Secondly, thoſe who make a … of Religion for baſe and worldly reſpects and ends onelyonly: Thirdly, thoſe who are … dued onelyonly with a fox-like wit and craft, and ſubtle policy: Fourthly, thoſe who … light and aiery in their preaching, ſeeking therein nothing more then popular appla… and praiſe: Fifthly, thoſe who doe not preferre the advancement of Religion and pr… pagation of the Goſpel, before all humane things: If the Reader deſire to ſee the… anſwers and particulars amplified and much enlarged, let him read Chemuit. Har… fol. 893.
Ibidem page 38. this is deleted. Thirdly, as the fiſh gaine nothing except they be taken with the hooke, ſo preaching profits not the hearers, except tha… obey what is preched; and therefore great is their miſery who neglect the preaching of the Word; for firſt, from ſuch the Vineyard ſhall be taken away; and ſecondly, th… wrath of God ſhall abide upon, and remaine with them; yea, thirdly, the Word preached, and the empty feats, will riſe up in judgement at the laſt day; and therefore man had better neglect pleaſure, riches, honour, meat, health, yea, life it ſelfe, tha… the preaching of the Word; for what will momentary pleaſure or uncertaine rices or vvorldly honour, or food or health, or life, profit us, if vve loſe our precious ſoul… (of more vvorth then all theſe) eternally. In fiſhers vve muſt conſider, beſides th… knovvledge and diligence, theſe tvvo things, to wit, the place and maine ſcope. Firſ… the place vvhere they fiſh, and herein vve may obſerve, firſt, that they muſt be in many places, for ſometimes fiſhers are in one place or part of the ſea, ſometimes in another, as vve ſee in Chriſt and his Apoſtles, Mark 1. 38. Secondly, there are fiſher… … in the uttermoſt parts of the vvorld; ſo Miniſters muſt follovv Gods cal… though … to goe to forraigne parts, their line vvent through all the vvorld: Thirdly … make long journeys, goe much ground, faile farre in the ſea for a fevv fiſhes: … Miniſters preach long for the vvinning of a fevv ſoules. Secondly, in fiſhes vve may … the maine ſcope; vvherein note, that ſervants fiſh not for themſelves, but for their Maſters; ſo Miniſters muſt wooemen for God, not for themſelves, and labour to gaine ſoules that they may be preſented as pure and chaſt Virgins unto the Lord (2 cor. 11. 2.) as Eleazer vvooed Rebecca for Iſaac not for himſelfe, and continued ſoliciting her untill ſhee conſented to goe with him; ſo the Miniſters of God muſt firſt labour not for an hour, but untill they have gained ſome ſoules unto the Lord their Maſter; and ſecondly, they muſt labour not for their owne ſakes, but for their peoples, yea, for Gods ſake, that is, for Gods glory, and their ſalvation; and thirdly, the Miniſters may be ſaid to labour for their owne ſakes too, for it is true, yee are my Crown and my glory, as the Apoſtle ſaith (Phil. 4. 1. & 1 Theſ 4. 19. 20.) yea, the Epiſtle which is written in our heart (2 Cor. 3. 2.) and if you ſtand faſt, then we live, 1 Theſ. 3. 8.
Ibidem page 40. The Church of God is ſometimes compared to the Sea, and then the Miniſters are the Pilots of the Ship, and the fiſhers in that Sea; and therefore if our names imply labour, and cur calling import induſtry, then Non-reſidents are not to be commended, if they abſent themſelves from their flocks, for their lucre or eaſeſake, and not upon ſome urgent and weighty affaires (for a time) which may be as profitable for the Church of God; Paul laboured night and day, and Chriſt prayed, not that drones and idle perſons, but that labourers might be ſent into his harveſt.
Ibidem page 328. Anſw. 2. Chriſt here onelyonly reproveth the ambitions affectation of the Phariſes, who delighted much to be called Fathers (when the Phariſes ſate in Moſes Chaire, then they might call them fathers; that is, ſo long as they taught the truth) but when they were not directly ſubordinate unto God, and affected that which was due onelyonly to him, then they were not to be counted as Fathers; mark here the oppoſition, call no man your Father, for one is your Father in Heaven: If the earthly Father be ſubordinate to the Heavenly, then ye may call them father; but when they affect that which is due to the heavenly Father, to whom belongeth the Kingdome, the power and the glory; then call them not Fathers.
Ibidem printed book, fol. 170. written copy, fol. 82. They miſ-apply the Word, who, firſt, ſow pillowes under mens elbowes; ſecondly, but principally, they who make ſad the hearts of thoſe by their preaching, whom God hath not made ſad: ſuch are thoſe at this day, who have ſmooth tongues, in reſpect of ſinne, and yet are full of bitter invectives againſt the better ſort; ſome hate the preaching of the Word, and therefore hate and abuſe the Preachers thereof; whence it comes to paſſe, firſt, that ſome Miniſters are partly fearfull, and ſo forbeare preaching, that by ſo doing they may decline hatred, perſecution, and reviling ſpeeches: Secondly, ſome are partly weary, &c.
Ibidem printed booke, fol. 178. written copy fol. 79. Quest. How muſt we ſo preach that God may gaine glory thereby?
Anſw. It is done three manner of wayes (viz.) either firſt, by preaching the glorious works of God, and that either firſt, his eternall works or decrees which were from all eternity; as namely, firſt, the creation of the Univerſe; ſecondly the predeſtinating of ſome unto ſalvation, from the corrupt maſſe of man-kind fallen in Adam; thirdly, our redemption by Chriſt; fourthly, the preparation of celeſtiall glory: Secondly, his works done in time; which are either firſt, temporall; as firſt, the preſervation of the whole world; ſecondly, the protection of man, leaſt he ſhould lack any good thing, or be harmed by any evill thing, &c.
Ibidem printed book, fol. 490. written copy fol. 298. A knowing Miniſter can better direct people to come out of their ſinnes, &c.
Page 29. book fol. 9. written copy 262. They being converted, muſt convert their brethren the Gentiles. Anſw. 8. The finall cauſe why the Apoſtles were ſent unto Iſrael was, that ſo their obſtinacy and hard-heartedneſſe might be perfected and ripened unto judgement; and therefore although the Samaritanes were more ready to hear and embrace the Goſpell then the Jewes (as appeares by John 4. & Act. 8) yet Chriſt ſends it to thoſe who are moſt backward and difficultly perſwaded (yea who will not be perſwaded) to embrace it, that ſo their ſinnes may be full and mature unto harveſt: Hence obſerve, that the preaching of the Word is often ſent unto many for their deſtruction; this evidently appeares thus, to wit, firſt from theſe places, Jer. 7. 27. Ezek. 2. 35. & 3. 6. &c. Matth. 24. 34. John 15. 22. 24. Act. 13, 46. & 7. 22. & 1 Theſ. 2. 15. Secondly, becauſe thus the juſtice and anger of God is juſtified, 2 (hron. 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly, becauſe it is the nature of the Word to harden as well as ſoften, like the Sunne which hardens mire, as well as ſoftens wax; for the Word is a light, and therefore where that ſhines men cannot ſinne in darkneſſe; and when men ſinne againſt light and conſcience, then judgement is neer, even at the doore, &c.
48. Paſſages deleted againſt Murther in Magistrates, Princes, and others.
IN Doctor Clerks Sermons in the Sermon on Innocents day, page 81. l. 5. After theſe words, but onelyonly Malefactors, ſhould follow this deleted clauſe: Theſe were not; nay, ſlay they may not any man, that terme is odious; justice loveth no ſlaughter: capitall offenders Kings may put to death, but they may not ſlay men; I may not be peremptory before ſo learned hearers, who can judge better then I; I will not ſay certainly, but I will ſay happily, the Evangeliſt uſed this word of purpoſe to make the act the more erronious: Murther in a Magiſtrate, in a King to ſlay: Uriahs death plotted by David, David's ſelfe blood, Pſal. 51. Blood and murther are ſynonimous; the Prophet expreſly cals Ahab a murtherer, 2 King. 6. for Naboths death: The ſword of juſtice ſmites it ſlayes not in Scripture phraſe: Nay, a King may not ſlay, not a delinquent; if in his paſſion either himſelfe, or his men at his command, ſhall ſhed his blood, it is flat homicide; he might have ſentenced him to dye, but his private ſword may not kill any; Sauls Javelin throwne at Jonathan or David, had it kild either it had been murther, yea though they had been treſpaſſers, and their crime never ſo capitall.
In Maſter Wards Comentary on Matthew fol. 110. this is expunged: There is an excuſeable homicide, which is either caſuall, &c. or ſodaine and ſtrange: Now this is gathered from Numb. 35. 17, 18. where the Lord ſaith, if he ſmite him with throwing a ſtone (whereby he may dye) and he dye, &c. and if he ſmite him with an hand weapon of wood (wherewith he may dye) &c. as if he would ſay, if he chance to kill him with a ſtone or a peice of wood, which there was no feare or likelihood would kill him, then he ſhould be quit and not dye: But here is a threefold doubt or ſcruple will ariſe, which I confeſſe I am not able to reſolve; viz. Firſt, whether ſuch indulgence, pardon, or exemption from puniſhment, be altogether to be granted to him who thus unexpectedly killeth his Neighbour, or whether this execution can be collected out of this place? Secondly, if ſuch a freedome from puniſhment be here to be underſtood, then whether the blow wherewith the party was killed, be to be underſtood of a ſtroke that was given in anger or in jeſt? Thirdly, whether by the blow which was given, be underſtood a ſtroke not mortall for the preſent, but a blow whereof the party long languiſheth, and at laſt dyes?
49. That Chriſt is our ſole Mediatour, not Saints and Angels, and againſt prayer to Saints, deleted.
IN Doctor Clerks Sermons, page 191. l. 24. after theſe words hath it often, ſhould follow this expunction: This provideth too againſt popery; God hath made Chriſt the only Mediatour, the ſole meanes of grace, of all his gifts whatſoever; Papists adde to him too more, merits of men, and interceſſion of Saints; horrible ſacriledge to rob Chriſt of his right; he is our Interceſſor; if not, yet blasphemy to diſable him, he belike is unſufficient, they put into his office the Saints, as Coadjutors: they be his fellow advocates; he is weake alone, or they thinke him very proud: He is our Mediator, but they muſt make meanes to him, his Mother muſt entreat him: Entreat? command her ſonne; jure Matris impera: they are not worthy the anſwering; what prayer is not made in his name is ſin.
And page 200. l. 19. After theſe words Saint Peter to his Maſter, ſhould follow. Proteſtants, ſome like not of the Liturgie; they ſay tis Popery: ſurely they miſtake: tis a wonder the Papiſt cenſure it not rather, that they call it not Calviniſme, or the Teregamus Domine: and Chriſt have mercy upon us; becauſe we pray in it immediately to Chriſt.
50. That Nature uſed well and improved, is a meanes to obtaine Grace, and greater graces then before. Expunged.
IN Maſter Ward's Comentary upon Mat. 25. 14. p. 355. Object. Some object theſe words to prove, That God will give greater graces unto him, or beſtow greater upon him, who hath well uſed the light of nature. Anſw. By thoſe Talents are here underſtood the gifts of God, and eſpecially the knowledge of God by the Goſpell; which knowledge he is ſaid to hide, who doth detaine the truth in unrighteouſneſſe, and doth keepe in the known truth. This Talent therefore cannot be that ſufficient grace, which (they ſay) doth happen to Infidels and unregenerate perſons; but that grace which God doth beſtow upon his domeſticall ſervants. Neither by him who hath, is underſtood a man in his meere naturals, or ſome heathen man, furniſhed with ſufficient grace; but a man furniſhed with the knowledge of the Goſpell, which is given to me for that end, that by edifying his neighbour he might ſpread the knowledg far abroad, and like monie put to uſe, it might be increaſed with daily additions.
51. Paſſages deleated concerning Originall Sin.
IN Maſter Ward's Comentary on Mat. 3. ver. 10. this is expunged, written copy, fol. 21, Every tree therefore that bringeth not forth good fruit is hewen downe and caſt into the fire. Argum. The Papiſts ſay that for originall guilt onelyonly, we are not guilty at all of Hel-fire; and therefore Infants dying before the commiting of actual ſinne ſhall not be damned or puniſhed, poena ſenſue, with any ſenſible puniſhment. Now againſt this, theſe words may be thus aptly objected; Every tree which bringeth forth not good fruit, it hewen down and caſt into the fire; but Infants vvho are vvithout the Covenant, are trees obnoxious of originall ſinne, vvhichwhich brings forth no good fruit; therefore Infants that are without the Covenant, being guilty of originall ſin, ſhall be cut down and caſt into the fire, &c.
The Papiſts ſay, that thoſe vvho are onelyonly guilty of originall ſinne, ſhall not be puniſhed poena ſenſue, vvith any ſenſible torments after this life. Againſt vvhichwhich Tenet this Text is thus aptly objected, All Chaffe is to be burnt with eternall fire, vvhichwhich is a ſenſible torment; but whoſoever are poluted vvith originall ſinne, and not purged by the blood of Chriſt, are chaffe; therefore they ſhall be burnt with eternall fire, which is a ſenſible torment. The major propoſition is proved from this verſe, He will burne up the chaffe with unquenchable fire. The minor propoſition is confirmed thus: It is neceſſary that ſuch as are poluted with originall ſinne, and not purged by the blood of Chriſt are either Chaffe or Wheat (and this the Papiſts I hope will not deny:) but they are not Wheat, becauſe they are not gathered into the Garner) for they ſay that ſuch as dye before Baptiſme, are not made partakers of the joyes of Heaven:) and therefore they are Chaffe prepared for the fire.
52. Deleted clauſes againſt the Oath ex Officio and forced Oaths.
IN Maſter Ward's written Comentary on Mat. p. 138. this Diſcourſe is purged out: Faulty, they are faulty here, who injuriouſly conſtraine men to ſweare: and this is two-fold, namely, firſt, when men are forced to ſweare againſt themſelves: this is injurious, no man being bound to betray himſelf; In criminalibus, licet in contractibus, not in criminall offences, but in contracts and bargaines: for an oath may lawfully be adminiſtred and given unto a man, to anſwer whether he made any ſuch bargain or covenant (as is aledged) or not; but it never uſed to a thiefe or murderer: for in criminall offences witneſſes muſt come in againſt a man, or he is acquitted by Law, and is never put to his oath to accuſe himſelfe. Secondly, Men are injuriouſly conſtrained to take an oath, De rebus ignotis, to anſwer they know not to what. This was altogether diſliked and diſalowed by that famous Martyr John Lambert, in his anſwer to the Biſhops fourteenth Article, Fox fol. 1119. whereunto I referre the Reader. Fiftly, all raſh ſwearers, &c. Fol. 139. Swear not at all. Object. Sixtus Senenſis, and ſome other Papiſts ſay, that Chriſt here ſets downe a councell of perfection, not forbidding all ſwearing, but rather wiſhing that men could ſo live in faith, love and truth, that there might be not uſe of an oath. Anſw. 1. Firſt, this is falſe, becauſe Chriſts words are not perſwaſory, but prohibitory, expreſly forbidding ſwearing. Ibid. fol. 239. b. fine. Que. 4. Whether it be lawfull to force one to ſwear? Anſw. 1. Firſt, a Magiſtrate may impoſe an oath, with theſe (three) limitations: firſt, if the thing be weighty: ſecondly, if otherwiſe it cannot be known: thirdly, if it be not a ſnare to catch a mans ſelfe, or a trick to make him accuſe himſelfe. Anſw. 2. Secondly, Magiſtrates ſhould be very wary how they enforce or conſtraine men to ſweare; becauſe, firſt, oftentimes they thus adde fuell unto the fire of Gods wrath, by making men forſwear themſelves; and therefore here it ſhould be conſidered, if it were not better to loſe the thing in queſtion, then to hazard the loſſe of our Brothers ſoule, by making him to perjure himſelfe. Paul would rather never eat fleſh while he lived, then offend his brother; and therefore he is far from Paul his charity, vvho for a thing of ſmal value or moment, vvill drive his brother to perjury. Secondly, if thou beleeve him when he ſweare, vvhy vvilt thou not beleeve him, if he take ſome ſolemn proteſtation? An honorable perſon being called into the Senat at Athens to depoſe touching ſome matters, the Senators vvould not have him to take the accuſtomed oath, knowing him to be a vertuous and honeſt man, Cicero orat. pro Balto. Thus except the matter be of very vveighty importance, vve ſhould conſider, Firſt, if he vvhom we deſire ſhould be put to his oath, fear the Lord, then he dare no more lye then forſwear himſelfe, Secondly, if he fear not the Lord, then how vvill he fear to forſwear himſelfe? And thus both Magiſtrates, and thoſe vvho are vvronged ſhould be very carefull not to conſtrain any offendor to ſwear, if by any other meanes the matter may be known or decided.
53. A Paſſage obliterated againſt popiſh Pardons, Indulgences and Purgatory.
IN Mr. Ward's Comentary on Mat. p. 179. vvritten copy, this is croſſed out as hetrodox. We have no need of a ſecond purging. (How derogatory then are the Papiſts to the ſufferings of Chriſt, vvho aſcribe more to the Pope… pardons, then to Chriſts pangs? Antichriſt by his Indulgences, can both deliver and preſerve from Purgatory, and ſend the ſoule ſtraight unto heaven; but they vvill dye in the quarrell, before they vvill grant ſuch or ſo much power and efficacy to be in the death, bloodſhed and merits of Chriſt, &c.
54. The very name of Papiſts expunged, with a paſſage againſt the Popes power.
IN Doctor Clerke's Sermon upon Candlemas day, page 95. line 14. The Papiſts ſay. page 166. l. 7. let Papiſts hold, &c. p. 171. l. 7. This Manuel, but the Papiſts take advantage of that. page 200. l. 16: Papiſts hold it. p. 224, l. 38. A Papiſt, p. 299. l. 5. 9. Papiſts ſay; Papiſts make. p. 330. l. 16. even by Papiſts, who extenuate ſinne, are blotted out▪ The like is frequently done in Doctor Jones his Comentary on the Hebrews, and in M. Ward's Com. on Mathew; vvhere p. 395. there is this notable paſſage purged out; Chriſt ſaith, unto me is given all power: therefore (Antichriſts imp) Carerius ſaith, The Pope hath power over Infidels. All power vvas given to Chriſt, therefore to the Pope, is a blaſphemous Antichriſtian conſequence, diſplaying the Pope in his colours to be the Whore, in making himſelfe, or ſuffering himſelfe to be made equall vvith Chriſt.
55. A Clauſe expunged againſt Popiſh Penance.
IN Maſter Ward, page 34. this clauſe is obliterated. Fiftly, Bellarmines Argument followes not, as appeares by this inſtance; Papiſts ſay, their Penance is the ſecond table after ſhipwrack; now ſhe that ſinneth not needs not this Penance; but the Adultereſſe is admitted unto it; is therefore the Adultereſſe better then the Innocent, becauſe ſhe is made partaker of the ſecond Table, which the other is not? No more is ſhe for the ſecond Husband.