Canterburys Doom, Branch 1 · Evidence 2 · Section 25 – Section 28
25. Paſſages deleted concerning Election, that it is not of foreſeen workes or faith, but onelyonly from Gods free grace: That there is no Ʋniverſall Election, &c.
IN Doctor Clarks ſeventh Sermon, page 63. after theſe words, But of Gods vouchſafeing, the Licenſer hath expunged theſe words following: Not ex praeviſione, but ex dilectione; not by foreſeeing ought in us, but by foreknowing us in Chriſt; peace here againe proud Papiſt, and thruſt not upon God thy works to obtaine this peace; it is ſent to men of good will, not of good works, this peace, &c.
A whole Sermon of his touching election of free grace, not of works or foreſeen faith, on Rom. 9. was rejected by the Licenſer, and not ſuffered to be printed with his other Sermons.
In Maſter Wards Comentary on Matthew, 25. 14, 15. printed book, fol. 326. this paſſage is deleted by the Licenſer.
Bellarmine objects this place to prove, that Election or Predeſtination unto life eternall Obſ.is from a foreſight of good works, becauſe the Text ſaith, That the Lord gave unicuique ſecundum propriam virtutem five facultatem, to every one according to his owne ability.
Firſt, this place proves not the poynt, for theſe talents which are given to every one foreign, according to his owne ability, doe not ſignifie life eternall: Anſw.and the reaſons hereof are plaine, namely; firſt, becauſe theſe talents were diſtributed and communicated to all the ſervants, both to good and bad, profitable and unprofitable, which cannot be affirmed of life eternall: Secondly, becauſe theſe ſervants were to give an account of theſe talents disburſed unto them, which cannot (without great abſurdity) be affirmed of life eternall: Thirdly, becauſe a reward was given to theſe ſervants who had well imployed their talents after their rendring an account of the imployment thereof; but no reward is to be hoped for or expected after life eternall: and therefore this place proves nothing for ſalvation from a foreſight of works, &c.
Secondly, Maldonate thinks theſe words (according to every mans ability) to be added onelyonly for the making up and perfecting of the Parable, not having any ſignification in the Parable, nor any thing intended thereby; now if Maldodates expoſition of this place be true, then Bellarmines argument is falſly founded hereupon.
Thirdly, by Talents temporall graces may be meant, which God communicates both to good and bad, wicked and righteous; and thus not onelyonly Saint Paul had an externall vocation unto the faith, but alſo Simon Magus; not onelyonly Peter was called to the Apoſtleſhip, but alſo Judas Iſcariot; and hence Fricius expounds this place, Haec Parabola de Talent is docet, dona mortalibus a Deo conceſſa, &c. i. e. This Parable teacheth us, that the gifts which are given by God unto men, if they be be carefully imployed and exerciſed, then they will encreaſe and be confirmed in them, but if they be neglected, they will be loſt and utterly extirpated: whence Saint Paul exhorts Timothy, to ſtirre up and exerciſe the gifts of God in him; and therefore from hence, ſalvation from a forefihgt of works cannot be proved.
Fourthly, Janeſenius by theſe Talents underſtands thoſe gifts, which are called gratiae gratis datae and not thoſe which are called gratiae gratum facientes: and therefore (if he ſay true) Bellarmines argument is grounded upon a falſe foundation.
Fifthly; Ferus expounds theſe words thus, Unicuique ſecundam propriam virtutem, neque enim omnia omnibus conveniunt, &c. to every one according to his proper faculty, becauſe all things are not fit for all men; the body hath many members, and every member his ſeverall office; now if all were an eye, then where ſhould the hand or the foot be? thus he; and his meaning is, that God diſtributes not his Talents, i. e. ſpirituall gifts to all in the ſame meaſure, but in a divers and different, according to their faculty and ability, which is divers, and not in all the ſame; neither is this faculty or ability from thoſe in whom it is, but from him who diſtributes the Talents unto them, and therefore nothing can be concluded from hence for a foreſight of works: If any Reader would ſee a more full expoſition of this verſe, then let him read Doctor Mayer who is large upon it, page 291. 292. 293. if he would ſee a more full anſwer to the Objection, then I referre him to Doctor Sharp, Curſ. Theolog. de Praedeſt. page 28. obj. 15.
Ibidem written copy. fol. 354. on Matth. 25. 34. this clauſe is expunged: Bellarmine Obj.objects this place to prove, that both election and reprobation is from a foreſight of works; arguing thus; God at the day of judgement will no otherwiſe determine of thoſe things which then ſhall be, then as he ha… decreed from all eternity becauſe his decree is immutable, James 1. 17. Iſa. 43. 13. & 46. 10. But at the laſt judgement, in the execution of Gods decree, he will ſay, come ye faithfull: Therefore from eternity God hath decreed, i. e. elected and reprobated for theſe things.
Firſt, the propoſition is true concerning the matter and ſubject of Gods decree, becauſe Anſw.the decree is immutable, but not concerning the forme, becauſe there was one forme of the decree, and there ſhall be another of the execution thereof.
Secondly, if the meaning of the propoſition be, that God will change nothing in the decree, but as he hath decreed all and every thing, ſo according to that decree ſhall the execution of every thing be; then the propoſition is true, but ſo underſtood the argument concludes nothing (viz. againſt us) this onelyonly thence following; therefore as he hath decreed from all eternity to ſave for faith, and to damne for unbeliefe, ſo ſhall the execution of the decree be; which is true, but concernes not the Queſtion in controverſie.
Thirdly, is followes not, Chriſt will ſay, come ye faithfull, &c. come for faiths ſake as for the meritorious or impulſive cauſe: for faith is the onelyonly inſtrumentall cauſe and he intimates the impulſive cauſe, when he ſaith Benedictos patris, ye bleſſed of my Father; where is ſhewne, that their ſalvation did proceed from the free ſavour of God, becauſe God the Father of his free grace hath loved them in Chriſt.
Fourthly, if the Kingdome of God be an inheritance, then it comes or fals unto us, becauſe we are the ſonnes of God by a free adoption: But it is called an inheritance, for he ſaith here, Hereditatis jure poſſidete, poſſeſſe this Kingdome by right of inheritence: Therefore it fals not unto us for our works ſake, but becauſe we are the adopted children of God in Chriſt.
Ibid page 358. on Matth. 25. 39. this ſentence is purged out: It is queſtioned between Queſt.us and the Papiſts, whether election or predeſtination on to life eternall be from Gods free grace, or a foreſight of mans good works and faith?
Firſt, it is agreed upon betwixt us and them, that there are ſome elected and predeſtinated, Anſw.and this is cleere from Mat. 20. 16. & 22. 14. & 24. 31. Rom. 8. 30. Epheſ. 1. 4.
And Secondly, it is agreed betwixt us alſo, that thoſe who are elected and predeſtinated, are elected to an eternall Kingdome, as is plaine from Luke 12. 32. And
Thirdly, it is agreed upon betwixt us, that thoſe who are elected unto life eternall ſhall infallibly and certainly be ſaved, and this is proved from Mat. 24. 22. 24. John 6. 29. & 10. 21. Rom. 8. 24. & 11. 29. This was aſſented unto by the beſt eſteemed Divines in the Councell of Trent, and thought to be catholike, becauſe it was conſonant to the opinion both of Thomas, Scotus, and the moſt School-writers, and alſo to the doctrine of Saint Paul, and Catharinus himſelfe could not deny it; reade the History of the Councell of Trent, lib. 2. page 211. 212. Yea, Bellarmine himſelfe doth affirme as much plainly, De grat. & lib. arbit. lib. 2. cap. 10. which is worth obſerving becauſe elſewhere he contradicts himſelfe, teaching, that the elect may fall from faith and ſalvation, and utterly and eternally loſe both.
Fourthly, the Papiſts affirme, that faith and works foreſeen were the impulſive and moving cauſe of the decree of election unto life everlaſting.
Fifthly, we ſay, that the impulſive, and moving cauſe of the decree of election is only the foreign and good will, and free grace of God, and this we confirme from theſe places, Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Epheſ. 1. 6, &c.
Ibid. page 305. on Matth. 20. 8. Every man received a penny, &c.
The Rhemiſts (upon Rom. 9. 2.) alleage theſe words to prove, That Predestination and Election is from a foreſight of works; they argue thus; the Maſter ſaith, call the labourers Obj.and give them their reward; therefore God from all eternity hath ordained, to give the kingdome of Heaven to thoſe whom he foreſaw ſhould bring forth good fruits and works.
Firſt, our Rhemists doe not prove the poſition controverted between us and them; for the Queſtion is not, Whether God have ordained to give Heaven to thoſe whom he foreſaw ſhould bring forth good works? for this we doubt not of, becauſe the Scripture Anſw.plainly declareth it, Rom. 2. 6. 10. & 1 Cor. 2. 9, 10. but the Queſtion is this, Whether this foreſight of good workes were the cauſe of predeſtination and election? for this we deny, and this if they would doe any thing they ſhould prove.
Secondly, this place ſpeaks not of predeſtination, but of the execution of predeſtination: Now it followes not, works goe before the execution of predeſtination, therefore before predeſtination it ſelfe: Now that our Saviour ſpeaks here of the execution of predeſtination, is plaine from the very words: for firſt, it is ſaid, that ſome of the Labourers were hired in the morning, and ſome at other houres; and then afterwards, when it was night, the Lord of the Vineyard ſaid to his Steward, Call the Workmen: Now this can no way be underſtood of predeſtination, which was long before the firſt houre of the day.
Thirdly, this place ſheweth, that good workes are the way to Heaven, wherein we muſt walk; but not that the decree of life hath reſpect to good works, for good works goe before the poſſeſſion of Heaven, but not before the decree and ordination.
Fourthly, Saint Ambroſe out of this place frameth a ſtrong contrary argument, proving thereby, that election is altogether of grace, without any reſpect to works, ſee before 2 Anſw. to Obj. 1. fol. 258. a. the laſt line, &c.
Ibidem page 302. this is deleted: Fourthly, the Papiſts are faulty here, who affirme that the decree of ſalvation came from the foreſight of works, and ſo they make them primus Motor.
Ibidem in the written copy, fol. 245. Although we know not the reaſon why the Lord doth it: but more particularly, firſt, we muſt acknowledge the Lord to be juſt in the election of the godly; now the order of election is laid downe, Rom. 8. 29, 30. & Epheſ. 1. 11. from whence and ſome other places, the order may be expreſſed thus, to wit, Firſt, God decreed to make Chriſt the head of his Church, Epheſ. 1. 22. then ſecondly, he ordained and decreed that there ſhould be a Church; and here, firſt, he decreed to create man; ſecondly, to permit him to fall; and thirdly, to repaire and recover ſome from their fall; and fourthly, to endow them with grace and ſaving faith. Secondly, we muſt acknowledge the Lord to be juſt in the reprobation of the wicked. Becauſe the diſſention of Divines is great in this point, I will ſpeak ſparingly thereof, and only lay downe the order of it, as I conceive it to be, and ſo leave it. Firſt, God decreed to create man; and ſecondly, God foreſaw that although man were created pure and immaculate, yet if he were left unto himſelfe, he would fall; and thirdly, God leaves man unto himſelfe, and permits him to fall; and fourthly, determines to offer the meanes of riſing againe, namely, Chriſt, and mercy in him, which he foreſaw would be flighted, and by many not received; then fifthly, for this contempt he juſtly reprobates them.
Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by ſome, that there is a univerſall election, againſt which we urge this plaine place; Many are called, but few choſen; which place ſheweth, that although the externall meanes of ſalvation be offered to many, yet not all of them, but ſome onelyonly 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 Kingdome of God, and outwardly profeſſe obedience; and ſecondly, there is a ſpeciall election, which is of thoſe who obey their calling, and indeed perſevere and continue in the faith unto the end; his meaning is, that few are elected, not in reſpect of any election and ſeparation made in the counſell and decree of God, but becauſe ſome amongſt many perſevere to the end.
Firſt, there can be no ſuch generall election, for what choice is there when all indifferently are received? An election therefore implyeth a receiving of ſome, and a refuſing of others: all therefore cannot be elected: Secondly, this were to confound vocation and election, and to contradict Chriſt, many are called but not many are choſen: to ſay therefore that all or many are choſen, when Chriſt ſaigh, that but ſome, yea few onelyonly are choſen, were to contradict his words: Thirdly, if the ſpeciall election depend upon mans perſeverance and continuance, and not this, rather upon thee (that if ſome are ſaid to be elected, becauſe they perſevere, and not rather to perſevere becauſe they are elected) then are men the cauſe of their own election, and they chuſe God firſt: but this is contrary to the Scriptures, Mat. 20, 15. & i Cor. 4. 7. & 1 Iohn 4. 20. the election therefore, of none dependeth upon their owne will, but upon the good will and pleaſure of God, &c.
And printed book, fol. 129. written copy, fol, 49. 50. this is raſed out:
Queſt. 2. Whoſe ſinnes doth Chriſt cure?
Anſw. The ſinnes of all men who are elected: for if any of them ſinne, Chriſt will mediate for them, 1 Iohn 2. 1, 2. becauſe he dyed for their ſinnes and ſakes, 2 Cor. 5. 15. (here note that in the two following Queſtions which are let ſtand, the word Elect is foure times obliterated.) Anſw. It appeares that Chriſt purgeth the elect from all ſin, becauſe he doth nothing imperfectly; fruits of holineſſe are to be added, out non Agunt, they are not Agents; Chriſt onelyonly working both the will and the deed, Phili 2. 12. &c.
26. Paſſages againſt Equivocation and Popiſh Writers, expunged.
IN Doctor Clarks tenth Sermon, page 396. the Licenſer hath deleted theſe lines the Authors concluſion of his Sermon: Man ſtrives to give God gifts, many a man, eſpecially the man of ſinne: not the Pope onelyonly, but of the Popes many; many an one labours too be liberall, builds Abbies, Churches, Hoſpitals, ſicut delictum, ita donum. gives bountifully, profuſely to ſatisfie for ſinne; Quis iſta? Who hath required theſe things at their hands? give God what God asks: He askes not thy goods, not thy lands, but thy heart; he cares not for ſacrifice; the Pſalmiſt ſayes, not thouſands of Rammes, not ten thouſand Rivers of Oyle; 'tis the ſacrifice of prayer; the ſpirituall ſacrifice of prayer that pleaſeth him; Hoſea bids offer him the Calves of our lips, that it, prayer and thankſgiving, and yet he cares not for them neither, unleſſe the fire that muſt make them a burnt-offering be kindled from the heart.
To end this, 'tis a marvaile if the falſe equivocating Papiſt takes no hold of this Text, to patronize his perjury; for what is the meaning of his mentall reſervation, but da mihi cor, onelyonly to reſerve his heart unto God; be it never ſo falſe, he ſweares 'tis but juravi lingua, he hath ſinned but with his tongue, but lapſus lingue, his heart aſſented not unto the lye; God craves the heart here, not the tongue; God has his heart, 'tis well: but I feare he equivocates here too, meanes his Lord God the Pope; elſe cozening the Magiſtrate who executes Gods judgement, and ſits upon Gods Throne, and gives him Gods Oath, he but cozens God too; Saint Peter tels him that his Lord Gods predeceſſors, Acts 5. 4. non hominibus ſed Deo, he hath not lyed unto men, but unto God, and ſo conſequently hath given his heart not unto God, but unto the Devill, &c.
27. Paſſages expunged againſt labouring to encreaſe Faith.
IN Maſter Wards Comentary on Matthew, written copy, page 475. this clauſe is deleated.
Queſt. 3. We ſhould labour for faith and encreaſe thereof; faith is our feale and ſpirituall Unction, whereby we are aſſured of pardon, reconciliation, adoption, juſtification (and after death) of glorification, 1 cor. 1. 21. Now a weak faith cannot aſſure us of theſe; wherefore if we deſire to be certaine of them, we muſt labour to grow up and encreaſe in faith. The next words after Queſt. 3. who are blame-worthy in this particular? Anſw. two ſorts of people; namely, firſt, thoſe who neglect faith, and ſecondly, the Papiſts, with other large ſentences to this effect are obliterated.
28. Paſſages deleted againſt popiſh Fasting.
IN Maſter Wards Comentary on Matthew, written copy, page 289. this clauſe was obliterated.
Let us avoyd all popiſh errours: Thirdly, they promiſe alſo, who bind themſelves by a vow, not to eat fleſh upon ſome certaine dayes, and upon ſuch dayes have no other …are then to abſtain from fleſh onelyonly.