Canterburys Doom, Branch 1 · Evidence 2 · Section 34 – Section 36
34. Paſſages deleted concerning hearing Gods word.
In Maſter Wards Comentary 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 learne this knowledge nostro Marte, by our owne reading and ſtudy, and comparing one thing with another, and therefore the preaching of the Word is not neceſſary. Anſw. Firſt, certainly by thoſe meanes men may learne 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 ſpirituall thing, which is onelyonly revealed from Heaven, Matth. 16. 17. which revelation Chriſt promiſes in the miniſtery of the Word, 2 Cor. 3. 6. Thirdly, they that know not the Goſpell, are ignorant of the power, vertue and wiſdome of God: and therefore the greateſt Schollers in the Univerſities, and the wiſeſt in the Court, or Temples, or Innes of Court, ſhould heare willingly (without contempt, deriſion and ſcorne) the Sermons of the meaneſt Schollers or gifted Miniſters (that are called by God to the work of the Miniſtery, as Aaron was) becauſe in the preaching of the Word, God hath promiſed to make knowne 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 evill hearing, that is, reſtraine and keep our eares from wicked councels, perſwaſions, allurements and provocations unto ſinne, Prov. 1. 10. Dout. 13. 1. &c. Xenocrates Amphotidus did rather chooſe to perſwade children then men, becauſe the manners of the men are ſo corrupted that he had no hope to peſwade or prevaile with them (Plutarch de Inſtit. liber:) but the children being free from evill habits, were more eaſily perſwaded and drawne to embrace morall …; ſo the way for the eare to receive and entertaine good words, yea Gods good Word, i… to preſerve, keep and ſtop it from hearing all evill words whatſoever as much as in no lyeth: Secondly, we muſt accuſtome our ſelves to heare that which is good, Prov. 4. 20.
Queſt. How may we know whether Chriſt hath opened our eares and cured the deafneſſe of our ſoules or not?
Anſw. Firſt, ſome heare amiſſe; 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 heare it with a great deale of tediouſneſſe and wearineſſe: Thirdly, ſome deſire it amiſſe, or affect it for ſome evill end, or baſe or by reſpect: Fourthly, ſome carp at the word they heare: Fifthly, ſome deride the word they heare: Sixthly, ſome heare only for ſome table-talk: Seventhly, ſome heare that they may learne by ſome wreſted argument or other to maintaine or defend their ſinnes: Eighthly, ſome heare that they may be delighted, that is, they deſire rhetorick, wit, eloquence, ſtrong lines, near, acute, poliſhed phraſes, that thereby their itching eares 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 heare, as Act. 13. 42. like one who having beene deafe deſires the ſenſe of hearing; Secondly, a renewed underſtanding when we heare, as Mary did, who pondered in her mind that which ſhee heard: and this underſtanding of what we heare is ſo neceſſary, that Chryſoſtome tels us, that the Deacon prayed for the Catechumenoi, that they might underſtand what they heard: Thirdly, a trembling and fearfull heart, becauſe we have offended our God, and ſo long neglected to ſerve him, and thereby have cauſed him to ſeparate himſelfe 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 furrowes: 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 our ſelves, that Chriſt hath begun to cure the deafneſſe of our ſoules.
35. Paſſages purged out againſt Gods Hardning and Obduration of men.
THeſe clauſes are expunged in Maſter Ward's Comentary 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 baniſht 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 overvvhelmed in ſecurity, Rom. 11. 8. And fifthly, thoſe vvho ſtill retaine the vaile over their hearts, and abide in vvilfull and affected ignorance, 2 cor. 3. 14. And therefore if vve deſire that the Lord ſhould diſcover the hidden myſteries of the Goſpell unto us, and not hide them from us, then we muſt take heed of theſe things; to wit, Firſt, vve 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 vvorks: and Fifthly, of ſinne, ſecurity, preſumption and ignorance, &c.
Ibidem vvritten copy page 214. The Lord is active in reprobates two manner of vvayes; 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 Goſpell and the truths therein contained.
36. Paſſages blotted out againſt Holy-dayes dedicated to Saints.
IN Maſter Wards Comentary on Matthew, written copy page 358. this ſentence is expunged: The Papiſts hold, that Holy-dayes may be dedicated unto Saints, for their honour and worſhip: as Chriſtpromiſed this charitable work of Mary Magdalen wrought upon him ſhould be recorded and remembred, whereby (ſay they) we learne; that the good works of Saints may be recorded to the Honour of Saints in the Church, whereof ariſe their commemorations and Holy-dayes, Rhemiſt. annot. Matth. 25. ſect. 1.
Firſt, the good works of Saints may be remembred to the honour of God, without their Holy-dayes and commemorations; Chriſt inſtituted no holy-day of Mary Magdalen, neither commanded any image of her fact to be made, but onelyonly a memory of her in the preaching of the Goſpell: Secondly, we grant that chriſtian ſolemnities may be kept as things indifferent, which the Church may retaine or abrogate, as it ſhall ſeem beſt for edification, if they …e not obſerved of neceſſity as a part of Gods worſhip neither conſecrated to the honour 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 owne power, therefore he only is to have the honour of them. Thirdly, what honour is due unto Saints, Saint Augustine ſheweth; Colimus Martyres eo cultu dilectionis & ſocietatis, que in hac vitacoluntur ſancti homines Dei, we doe honour Martyrs-with the ſervice of love, and fellowſhip as the holy men are honoured in this life; but it is not lawfull to conſecrate dayes and times to holy men living; therefore neither to Saints departed, for one and the ſame honour is due to them both. &c.