Canterburys Doom, Branch 1 · Evidence 2 · Section 37 – Section 39
37. Clauſes obliterated, That we are Justified onelyonly by Faith in Chriſt, not by Workes: That Justification may be loſt, and that Workes merit not.
IN Doctor Clarks Sermons, page 282. l. 41. after that in Chriſt, ſhould be onelyonly, that in Chriſt onelyonly, (we are juſtified) but onelyonly 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 worke, in justification: Rome cannot prove it, non ſi ſe ruperit, if ſhee disputes till Doomſ-day: but, that ſola fides is not ſolitaria; faith never is alone, true ſaving faith, love is faſt linkt unto her, but in that act of Justification ſhee intermeddles not, lets faith work it alone: Love is concomitant, not co-operant; faine would Rome wreſt, (at leaſt) but this from us, that works doe ſave; if not justifie, yet ſave; needs will ſhee have them neceſſary to ſalvation, we yeeld them not that neither; ſome Lutherans doe, but with that distinction, as we may yeeld 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 doe out of the act of our Justification, &c. (viz. exclude works.)
Ibid. page 443. l. 10. after theſe words, a farre 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 bleſſedneſſe 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 ſoules; not that faith merits reward, for faith too is a work, and works merit not; Chriſt ſayes, the Kingdome 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 Paule's Epiſtles; our beloved brother, according to the wiſdome 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 doe 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 owne words in his private conference with me, thus to illuſtrate his meaning and to cleer 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, principall, the Spirit of God. Secondly, inſtrumentall, the faculties of the ſoule 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 Gods wrath, God may be conſidered either, firſt, as a Judge; ſecondly as a Father.
Thirdly, wrath may be appeaſed two manner of wayes: Firſt negatively, by ſubtracting the fuell 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 onelyonly.
Thirdly, the good works wrought through the help of grace, if they be conſidered by themſelves, without relation to Chriſts 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 Gods Spirit, and are improved by the merits and interceſſion of Chriſt, are the meanes and ſecondary cauſes of procuring unto us temporall and ſpirituall 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 unthankfulneſſe and other ſianes, may be ſo farre appeaſed by them, that he will take his ſcourage from them, and beſtow new favours upon them; this anger may be appeaſed both privately, by breaking off their ſinnes, and thereby taking away the cauſe of his diſpleaſure; and alſo poſitively, by faſting, prayer and Almeſdeeds; to conclude, as the flye in Martial, upon which there fell a drop of Amber and incloſed it, grew to be precious, and was ſold at a high rate, not for the flyes ſake, but for the Ambers; ſo the good works of Gods children, which of themſelves (eſpecially ſo farre as they proceed from them) are of little worth, yet confidered, quatincta ſanguine Chriſti, as Beza ſpeaketh, as dyed with Chriſts blood, and covered all over and meloſed in the Amber of his merits, become precious in the eyes of God, and are in a faire ſenſe and conſtruction, both placatoria and improtatoria,
In Maſter Wards Comentary 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 beleeve, but in the time of temptation fall away; and therefore faith may be loſt; for they had faith becauſe they beleeved, they beleeved the Word of God, and yet fell away.
Anſw. The Text expounds it ſelfe, they had no root, and they beleeved but for a while, therefore they had no true faith, for true faith is not without root as appeares 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 mony or mony 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 certaine day refuſing to accept of a Scarlet robe, and an … of gold which were offered unto him when he entred into his chamber, powred forth this phariſaicall 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 bleſſedneſſe is derived unto them from the meere m…rcy and free favour of God, and let their prayers be, that the Lord would be graciouſly pleaſed to count them worthy of this bleſſedneſſe (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 Gods hands at all?
Anſw. It is ſo farre from hindring that it furthers, ſo farre from diſcouraging, that it encourages; ſo farre from leſtening that it encreaſes; and ſo farre from extinguiſhing that it enflames our deſires and endeavours 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 mortall ſ…nne, then they are rather to be called evill 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 evill: Firſt, this phraſe works are abſolutely called good, is Amphibola and doubtfull, ſometimes ſignifying the works which are good, ſimple; and ſometimes thoſe which are good in part. Secondly, works are called good, either firſt, indefinitely, as they are commanded in and by the law; or ſecondly peculiarly, as they are performed by ſome ſingular perſons; as it is one thing to deſire vertue in generall and another the vertue of Alcihiades or Socrates; as it is one thing to commend learning in generall, another the learning of Plato or Cicero: ſo it is one thing to ſpeak of good works in generall, another of the good works of Peter, John or Paul.
Thirdly, theſe things premiſed, we grant, that works are abſolutely called good taken indefinitely and as they are commanded; yea this verſe proves it, which ſpeaks not of works done by any particular perſon, but of thoſe which men ought to doe; there is none of ſound judgement can deny or doubt, but that we are ſo debters unto the Law, that we ought not onelyonly to begin, but alſo to perfect that which the Law preſcribes as perfectly good, and in all the parts thereof abſolute; but he were of unſound judgement that hence would conclude, becauſe it is our duty to doe it, therefore we doe it, for Saint Paul confeſſeth, that he doth not onelyonly the good which he ought, but which he would doe: Thus I ſay, if we conſider the works as they are enjoyned, it is true that they may be called abſolutely good; but if we underſtand particularly the works of this or that man, then we deny that ever the Scripture cals them abſolutely good, neither doth the Cardinall prove this, becauſe (as was ſaid before) this place ſpeaks not of what is done, but of what ought to be done, Chamier, T…n. 3. fol. 360. 1. 2. 3. de Imperfect. Op. lib. 11. cap. 23.
Fourthly, our work which we doe are called good in Scripture; Non ſecundum perfectam justitiam, ſed hanc quae bumanae fragilitati competit (Hier. Dialog, 1. Contr. Pelag.) not according to perfect righteouſneſſe, but as it is agreeable to our humane frailty; or, they are good in part, though not perfectly. Becanus yet urgeth this place for the proofe of this opinion of perfection of works; diſputing thus: The Apoſtles are commanded ſo to ſhine before men, that they may ſee their good works, and glorifie their Father which is in Heaven: But how ſhall men ſee their good works, if they all be damnable? or how ſhall their heavenly Father be glorified, if all they doe be contaminated and defiled with ſinne? Anſw. We muſt diſtinguiſh between humane and divine judgement; men ſee mens works as they are outwardly, and can goe no further, they onelyonly perceive what is obvious to their ſenſes, and can neither ſee the heart, nor know whether that which is done be done according to all the circumſtances that are required thereunto. Now true righteouſneſſe is proper unto the heart, and it is the circumſtances that make the work more or leſſer, good or bad: and therefore although men ſee the good works of the righteous, which outwardly they ſhew forth and glorifie God for them, yet it followes not hence, therefore thoſe works are in Gods ſight perfectly good, &c.
Ibidem fol. 185. this is croſſed out: The morall law was a bond of ſalvation unto Adam Rom. 2. 13. and of death, Gal. 3. 10. but is now abrogated by Chriſt, in regard of the conditions, we being now justified onelyonly by faith.
Ibidem on Matth. 12. ver. 27. written copy page 251. this diſcourſe is obliterated: By thy words thou ſhalt bo justified.
Queſt. What is the matter or materiall cauſe of our juſtification?
Anſw. Firſt, ſome ſay that the onelyonly act of mans heart in beleeving is the matter of it. Secondly, ſome ſay that partly faith and partly Chriſts obedience is the matter of our righteouſneſſe. Thirdly, ſome ſay that the works of the law done by man, are the matter of our righteouſneſſe. Now all theſe three opinions are ſufficiently refuted by Maſter Forb's of Justification, cap. 22. page 77. to whom I referre the Reader. Fourthly, we ſay that onelyonly Chriſt in his obedience, is the whole matter of our righteouſneſſe, and that nothing in Heaven or in earth, in man or without man, is the matter of mans righteouſneſſe before God, except onelyonly Chriſt; this being amply handled and proved by Forbes, cap. 23. 24. and his book being in Engliſh and eaſie to be had, I referre the Reader thereunto, &c.
Ibidem written copy page 68. this is croſſed out by the Licenſer:
Thirdly, the Lord having converted and regenerated us, we are onelyonly able to bring forth good works, for non precedunt juſtificandum, ſed ſequentur juſtificatum, Aug. good works march not before as cauſes of our juſtification, but follow as fruits or ſigns of our ſanctification, &c.
And page 336. Anſw. 1. They (good works) are the way and meanes unto this Kingdome, but I doe not give or grant this and that; Firſt, becauſe that which is but onelyonly a meanes, is not at all a ſufficient cauſe: and Secondly, becauſe if we ſhould grant this then the Papiſts would have what they deſired; for they ſay, that good works are neceſſary to ſalvation. Non modo neceſſitate preſentiae, ſed neceſſitate efficienciae, Bellarm. de Juſtific. lib. 4. cap. 1. The way which leads to London, is indeed a meanes of comming to London, but not the efficient cauſe, Neque enim facit ſed patitur, ut quis veniat Londinum; for when a man comes thereunto, the way doth nothing but onelyonly ſuffers, and therefore …he way thereunto is more rightly called cauſa ſine qua non, Parens ſ. fol. 848. b. &c.
In Doctor Jones his Comentary on the Hebrewes, page 58. theſe clauſes are purged out: By grace you are ſaved, not by works; any kind of way, let us not part ſtakes with the Lord, and give halfe to our ſelves, and halfe to the Lord, as the Papists doe.
Page 208. Our beſt works are defiled with ſinne, ſaith the copy; too often defiled, ſaith the Licenſer, &c.
Page 247. Our praying, preaching, hearing of Sermons, and beſt works are unprofitable to bring us to the Kingdome of Heaven; they may be ſeales of our election, but no cauſes of our ſalvation.
Page 253. The old Covenant depended on working; doe this and live; the new requireth nothing but faith, &c.
Page 339. Here we may behold what reckoning is to be made of the works of the unregerate, though they ſeeme never ſo glorious to the eyes of the world: God ſets not a ſtraw by them, no more then he did by the ſacrifices of the Pagans; nor their works be not meritorious, becauſe they proceed from an heart void of faith: yet they affirme them to be good works, and ſuch as pleaſe God: truly they be as pleaſing to him as the ſacrifice of Caine was, they are no better then fine gliſtering ſinnes; they want faith, therefore they cannot pleaſe God; nothing that we doe without faith hath any acceptance with God: It is ſaid of the ancient Iſraelites, that the Word profited them not, becauſe it was not mingled with faith, nor ſacrifice; in the time of the Law nothing was good unleſſe there were ſalt in it, ſo no work is good if it be not ſeaſoned with faith; therefore let us entreat the Lord to give us a true faith in Chriſt, that ſo our ſpirituall ſacrifices may be accepted of him.
And page 410. though the blind Papiſts will not ſee it, but we affirme, that our beſt works are defiled with ſinne; our preaching, our praying, our giving of almes hearing of Sermons, yea martyrdome, which is the moſt glorious work of all, may have ſome contagion of ſinne in it, our bearing of ſickneſſe may have ſome infirmities, we may curſe God in it, as Job's Wife perſwaded him to doe: and if God ſhould mark what is done amiſſe, who could ſtand? But here is his goodneſſe, he ſaw a lye in the work of Rahab, yet he commends it for a good work; he ſeeth imperfections in all that we doe, yet he paſſeth them over, and becauſe we be in Chriſt, he accepteth of that we doe; as a child may faile in doing his fathers errand, he may faile in ſome circumſtances; yet becauſe the ſubſtance of it is done, the father praiſeth him; ſo will our heavenly father us; well done thou good and faithfull ſervant; therefore let this encourage us to well doing &c. And page 101. We are not to ſeek ſalvation by the obſervation of the Law, as Papiſts doe.
38. A Paſſage expunged againſt the Churches Infallibility.
IN Maſter Ward's Comentary on Matthew page 294. this is deleted.
Object. The Doctrine of the Church is in all things infallible.
Anſw. Firſt, this was a perſonall promiſe, made onelyonly to the Apoſtles, and ſo cannot be extended to all the Church, if we will ſpeak according to the words properly, according to their immediate ſenſe.
39. Paſſages deleted againſt the Impoſitions, Tyranny and Diſſimulation of Kings (ſee Arbitrary power, &c. page 289.)
IN Doctor Clarks Sermons, page 224. inſtead of legall imposts, the Licenſer hath put, peaceable impoſts.
Ibid page 225. inſtead of Subjects are not Tributaries, the Licenſer hath altered it to, good ſubjects need not to be Tributaries, &c. And inſtead of not that in Samuel, he puts, if not that in Samuel.
Ibidem, after jus Regis, the Licenſer hath blotted out theſe words; A plea abuſed to corrupt good Kings. Ibidem, Not Samuel's Tollet, is made, If not Samuel's Tellet.
Ibidem page 336. l. 4. theſe words, at all, are added by the Licenſer, and theſe that follow; Or if you will, not lawfull in a compulſory way, but in a conſultory: it wils due respect and diſcretion: The Author wrote thus; Kings are uncontrolable; who will ſay (ſaith Job) to a King thou art wicked? that ſhewes that it is not ſafe to cenſure them, not 'tis not lawfull, men may doe that they dare not doe, &c.
And page 452. after unto another, this is expunged; It was a King, a moſt Chriſtian King, that taught his ſonne happily all the Latine that he had, Qui neſcit diſſimulare, neſcit regnare, he cannot reigne that cannot faigne, &c.
In Maſter Wards Comentary on Matthew, page 145. written copy, this ſentence …s expunged: Subjects are not actively to obey Kings, when they command what God forbids in his Word.