The only rule to walke by guiding Christs ministers, and all his members, how to frame their conuersation in the way to saluation. A sermon preached at a synod, or meeting of ministers in S. Michaels Church in Couentry the second of October. 1615. By S. Gibson, preacher of the word, and pastor in the same city.
yet so farre as we haue attained, whether to more or lesse, let vs walk orderly by one rule or Canon, which is, the word of God and doctrine of the Apostles, which teacheth vs to aime at the glory of God,
yet so Far as we have attained, whither to more or less, let us walk orderly by one Rule or Canon, which is, the word of God and Doctrine of the Apostles, which Teaches us to aim At the glory of God,
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To this exhortation to vnanimitie or agreement in opinion, he addeth another in the seuenteenth verse, to conformitie, or imitation of good examples, where he maketh himselfe the forme or type, to which he would haue them conforme: yet doth he not propound himselfe alone for an example,
To this exhortation to unanimity or agreement in opinion, he adds Another in the Seventeenth verse, to conformity, or imitation of good Examples, where he makes himself the Form or type, to which he would have them conform: yet does he not propound himself alone for an Exampl,
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but hee ioyneth others with him, whom hee would haue the Philippians to imitate also, wherein they walked as hee walked. In the first exhortation there are diuers things worthy to bee obserued and considered of:
but he Joineth Others with him, whom he would have the Philippians to imitate also, wherein they walked as he walked. In the First exhortation there Are diverse things worthy to be observed and considered of:
1. It is remarkable, that he requireth walking by rule: and thence we are taught this point, that we are not left to our selues, to follow our owne way,
1. It is remarkable, that he requires walking by Rule: and thence we Are taught this point, that we Are not left to our selves, to follow our own Way,
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God neuer left man to himselfe to do his owne will, but at the first Adam had his rule giuen him by liuely voyce, and after, the Lord declared his will to the fathers in visions, and at length deliuered his mind in writing: he gaue his word vnto Jacob, his statutes and his iudgements vnto Israel, Psal. 147.19. and that both for their direction in the worship to be done to himselfe, and also for the well ordering of their conuersation, to his will.
God never left man to himself to do his own will, but At the First Adam had his Rule given him by lively voice, and After, the Lord declared his will to the Father's in visions, and At length Delivered his mind in writing: he gave his word unto Jacob, his statutes and his Judgments unto Israel, Psalm 147.19. and that both for their direction in the worship to be done to himself, and also for the well ordering of their Conversation, to his will.
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First, briefly and summarily in two tables, written with his owne finger. Then more largely and amply in other Propheticall bookes, where hee hath set his people a course, and shewed what he requireth of them.
First, briefly and summarily in two tables, written with his own finger. Then more largely and amply in other Prophetical books, where he hath Set his people a course, and showed what he requires of them.
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Deut. 27. And as in the old Testament, so in the new we haue our rules, as for the worship of God both inward and outward, so wee haue our rules also of sobriety and charity, and righteousnesse towards men;
Deuteronomy 27. And as in the old Testament, so in the new we have our rules, as for the worship of God both inward and outward, so we have our rules also of sobriety and charity, and righteousness towards men;
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and to do whatsoeuer hee commandeth vs, and not what pleaseth our selues. 2. It is necessary, that a rule should be giuen vs of God to walke after, in regard of our naturall blindnesse and folly,
and to do whatsoever he commands us, and not what Pleases our selves. 2. It is necessary, that a Rule should be given us of God to walk After, in regard of our natural blindness and folly,
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We see, when in the worship of God men haue followed their owne deuices, and not walked by rule, in stead of honouring the most high God, they haue vilified him with their base manner of seruing of him;
We see, when in the worship of God men have followed their own devices, and not walked by Rule, in stead of honouring the most high God, they have vilified him with their base manner of serving of him;
and the Israelites swaruing from their rule, offended in a high degree, and prouoked the Lord to great wrath against them with their idolatrous seruice:
and the Israelites swerving from their Rule, offended in a high degree, and provoked the Lord to great wrath against them with their idolatrous service:
when we haue run our race and finished our course. Which maketh against all vnruly and lawlesse persons, sons of Belial, that will not submit themselues to bee ruled by the word of God,
when we have run our raze and finished our course. Which makes against all unruly and lawless Persons, Sons of Belial, that will not submit themselves to be ruled by the word of God,
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none more presumptuous this way then our aduersaries of the Church of Rome, who in euery part will haue their owne inuentions, and thereby haue mard all.
none more presumptuous this Way then our Adversaries of the Church of Rome, who in every part will have their own Inventions, and thereby have marred all.
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But first, they haue broken this rule, and then they haue put it out of their Catechismes, and will not haue it mention'd with the rest of the commandements;
But First, they have broken this Rule, and then they have put it out of their Catechisms, and will not have it mentioned with the rest of the Commandments;
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great image-makers, and image-worshippers they are, after the manner of the heathen they haue turned the glory of the incorruptible God into the similitude of a corruptible man, and of birds, picturing God the Father like an old man, the holy Ghost like a Doue: vnder pretence of such appearances,
great image-makers, and Image worshipers they Are, After the manner of the heathen they have turned the glory of the incorruptible God into the similitude of a corruptible man, and of Birds, picturing God the Father like an old man, the holy Ghost like a Dove: under pretence of such appearances,
Substantial bread they haue turned to little round wafers of vnsolid frothy stuffe, and wine they haue taken from the Lords people, notwithstanding the rule of Christ, Drinke ye all of this, which the primitiue and auncient Churches constantly kept.
Substantial bred they have turned to little round wafers of unsolid frothy stuff, and wine they have taken from the lords people, notwithstanding the Rule of christ, Drink you all of this, which the primitive and ancient Churches constantly kept.
some giuen too much to their pleasures, and to the pampering of the flesh, passe beyond the bounds of sobrietie: and others carryed with passion in cases of wrong are very irregular, and will not be kept within compasse, by the good rules that our Sauiour hath giuen to all Christians of patience and meekenes: but specially in things that concerne their profit: we see many professors break square,
Some given too much to their pleasures, and to the pampering of the Flesh, pass beyond the bounds of sobriety: and Others carried with passion in cases of wrong Are very irregular, and will not be kept within compass, by the good rules that our Saviour hath given to all Christians of patience and meekness: but specially in things that concern their profit: we see many professors break square,
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but this cannot stand with that integrity which religion requireth, neither will it serue the turne in some things to be conformable and obedient to the lawe of Christ,
but this cannot stand with that integrity which Religion requires, neither will it serve the turn in Some things to be conformable and obedient to the law of christ,
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Wherefore, to dra•• to a conclusion of this point, let all of vs, as we would be sure to go the rig• way, which leadeth to life, learne to haue due respect to the Canon and rule giuen vs of God in all things:
Wherefore, to dra•• to a conclusion of this point, let all of us, as we would be sure to go the rig• Way, which leads to life, Learn to have due respect to the Canon and Rule given us of God in all things:
and in our carriage towards all sorts, whether superiors or inferiors, rich or poore, frie••s or enemies, in our words and in our w •kes, in those things that concerne o• profit or pleasure, as well as in other things:
and in our carriage towards all sorts, whither superiors or inferiors, rich or poor, frie••s or enemies, in our words and in our w •kes, in those things that concern o• profit or pleasure, as well as in other things:
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in all things let vs haue an eye to th• rule which is giuen vs. For he only walketh safely, that walketh by rule, and hee that followeth his own way, goeth out o• the way: out of the way to heauen, o•t of the way to Euerlasting life. And •hus much for the first point, touching •he Canonical obedience we owe to God.
in all things let us have an eye to th• Rule which is given us For he only walks safely, that walks by Rule, and he that follows his own Way, Goes out o• the Way: out of the Way to heaven, o•t of the Way to Everlasting life. And •hus much for the First point, touching •he Canonical Obedience we owe to God.
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And thence this doctrine ariseth, that there is but one rule onely for ••e whole Church of Christ and all Ch•istians to follow: one rule of faith, ar• one rule of life; let vs walke by the same rule.
And thence this Doctrine arises, that there is but one Rule only for ••e Whole Church of christ and all Ch•istians to follow: one Rule of faith, ar• one Rule of life; let us walk by the same Rule.
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And this point is plentifully set forth in Scripture. To the lawe and to the testimonies, Esa. 8.20. They haue Moses and the Prophets, Luk 16.29. and it is written, sayth our Sauiour, when he contended with Satan, Mat. 4.7. and when questions were asked him, What is written, how readest thou? Luke 10.26. and wee may not presume aboue that which is written, 1. Corin. 4.6. Hence hath the Scripture the honourable title of Canonical appropriated to it:
And this point is plentifully Set forth in Scripture. To the law and to the testimonies, Isaiah 8.20. They have Moses and the prophets, Luk 16.29. and it is written, say our Saviour, when he contended with Satan, Mathew 4.7. and when questions were asked him, What is written, how Readest thou? Luke 10.26. and we may not presume above that which is written, 1. Corin. 4.6. Hence hath the Scripture the honourable title of Canonical appropriated to it:
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and proper it is thereunto to bee giuen by inspiration; & so, that alone is the sure rule that cannot deceiue vs. Neither is there any need of any other rule, this is so perfect and complete of it selfe,
and proper it is thereunto to be given by inspiration; & so, that alone is the sure Rule that cannot deceive us Neither is there any need of any other Rule, this is so perfect and complete of it self,
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and wil bring the religious follower thereof directly to eternall life, as 2. Tim. 3.15. It is able to make vs wise to saluation, and is profitable to teach, to improue, to correct, to instruct in righteousnes, that the man of God may be absolute and perfect to euery good work.
and will bring the religious follower thereof directly to Eternal life, as 2. Tim. 3.15. It is able to make us wise to salvation, and is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolute and perfect to every good work.
and hence let all be warned to take heed of the false and counterfait rules of our aduersaries, which they haue brought in, to the dishonour of the diuine Canon and of the author of it.
and hence let all be warned to take heed of the false and counterfeit rules of our Adversaries, which they have brought in, to the dishonour of the divine Canon and of the author of it.
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Not to speake of their ridiculous Monasticall rules, which seuerall sectes keepe so precisely, which are nothing but foolish and vaine prescriptions of superstitious men about idle matters, which are aduerse to Gods pure seruice and to Christian liberty.
Not to speak of their ridiculous Monastical rules, which several Sects keep so precisely, which Are nothing but foolish and vain prescriptions of superstitious men about idle matters, which Are adverse to God's pure service and to Christian liberty.
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and magnifie the Fathers, and Councels, and Traditions, and the Church specially, and the Popes definitiue sentence ex cathedra, making that to bee the maine infallible rule of Faith.
and magnify the Father's, and Counsels, and Traditions, and the Church specially, and the Popes definitive sentence ex cathedra, making that to be the main infallible Rule of Faith.
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Tertullian a Montanist, Iustin Martyr a Chiliast or millenary; Eusebius halfe an Arrian. And others had their seuerall errors. And therfore there's no building vpon them.
Tertullian a Montanist, Justin Martyr a Chiliast or millenary; Eusebius half an Arrian. And Others had their several errors. And Therefore there's no building upon them.
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After, Sergius the third disanulleth what Formosus and Iohn had done, and reestablished the acts of Stephen. Here's Pope against Pope, and one contrary to another:
After, Sergius the third disannulleth what Formosus and John had done, and Reestablished the acts of Stephen. Here's Pope against Pope, and one contrary to Another:
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5 As for the Church; the Catholike Church sometimes is inuisible: and as for any particular Church, it is subiect to erre and fall away, as did Israel, where the chaire of Moses was, and the Churches of Asia, to which the Spirit spake,
5 As for the Church; the Catholic Church sometime is invisible: and as for any particular Church, it is Subject to err and fallen away, as did Israel, where the chair of Moses was, and the Churches of Asia, to which the Spirit spoke,
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1 In the Apostles time there was no praying in an vnknowne tongue there, as now there is, hee flatly condemneth it. 1. Cor. 14. 2 In the Apostles time the people were not forbid to read the scriptures, as now they are:
1 In the Apostles time there was no praying in an unknown tongue there, as now there is, he flatly Condemneth it. 1. Cor. 14. 2 In the Apostles time the people were not forbid to read the Scriptures, as now they Are:
the Beraeans are commended for it, Acts 17.11. and Timothy was brought vp in them from a child. 2. Tim. 3.15. 3 In the Apostles time Mariage was honourable among all men, Heb. 13.4. and Peter himselfe had a wife, Luke 4.38. Math. 8.14.
the Bereans Are commended for it, Acts 17.11. and Timothy was brought up in them from a child. 2. Tim. 3.15. 3 In the Apostles time Marriage was honourable among all men, Hebrew 13.4. and Peter himself had a wife, Lycia 4.38. Math. 8.14.
because they marrie; for which, by the way, they may be answered, as S. Ierome answered a dissolute adulterer that condemned Carterius a married Bishop. For vs it is written, Mariage is honourable among all men, and the bed vndefiled: but for them it is added, whoremongers & adulterers God will iudge.
Because they marry; for which, by the Way, they may be answered, as S. Jerome answered a dissolute adulterer that condemned Carterius a married Bishop. For us it is written, Marriage is honourable among all men, and the Bed undefiled: but for them it is added, whoremongers & Adulterers God will judge.
5 In the Apostles time they had the Communion in both kindes, all the Lords people both eat and drunke at the Lords Table, according to the order appointed by the Lord of the Sacrament: now, only a little w•fer is pop't by the Priest into their mouthes;
5 In the Apostles time they had the Communion in both Kinds, all the lords people both eat and drunk At the lords Table, according to the order appointed by the Lord of the Sacrament: now, only a little w•fer is poped by the Priest into their mouths;
For 1. There wee are sure is no error. 2. There is no opposition, but a sweet harmony betweene Moses and the Prophets, Christ and the Apostles. 3. That is euer the same without any alteratiō: though Churches vary, that is euer the same. 4. Whereas it may be more questionable, which is the Church; whether the Greek or Latine, or Protestant, euery one challēging the name.
For 1. There we Are sure is no error. 2. There is no opposition, but a sweet harmony between Moses and the prophets, christ and the Apostles. 3. That is ever the same without any alteration: though Churches vary, that is ever the same. 4. Whereas it may be more questionable, which is the Church; whither the Greek or Latin, or Protestant, every one challenging the name.
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That the scripture is the Word of God, is out of question amongst vs, and all agree that that conteineth the Truth, and nothing but the Truth. And therefore, let vs walke by this rule: it is wisdome for vs to make that the onely rule of our faith, and to cleaue fast thereunto;
That the scripture is the Word of God, is out of question among us, and all agree that that Containeth the Truth, and nothing but the Truth. And Therefore, let us walk by this Rule: it is Wisdom for us to make that the only Rule of our faith, and to cleave fast thereunto;
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Now of the maine exhortation, to vvhich the former vvas but subordinate, Bee of one minde, or, Minde one thing: which (as appeareth by the former verses) is rather to bee referred to the iudgement then to the affection. For, he desired before their consent in opinion, and still hee vrgeth the same thing:
Now of the main exhortation, to which the former was but subordinate, be of one mind, or, Mind one thing: which (as appears by the former Verses) is rather to be referred to the judgement then to the affection. For, he desired before their consent in opinion, and still he urges the same thing:
hee sawe there was difference amongst them, & some were in an error, of whom notwithstanding he speaketh like himselfe in the spirit of meeknes fauourably, charitably, hopefully, God will reueale: yet still calling vpon them to leaue their priuate opinions, and to ioine with the Church of God in the truth without opposition or dissent. Be of one mind.
he saw there was difference among them, & Some were in an error, of whom notwithstanding he speaks like himself in the Spirit of meekness favourably, charitably, hopefully, God will reveal: yet still calling upon them to leave their private opinions, and to join with the Church of God in the truth without opposition or dissent. Be of one mind.
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as there should be correspondency in affection, so likewise agreement in iudgement amongst vs. This he most instantly and vehemently perswadeth the Philippians vnto with all sweet termes of loue, Cap. 2.1. &c. If there be any consolation in Christ, if any comfort of loue,
as there should be correspondency in affection, so likewise agreement in judgement among us This he most instantly and vehemently Persuadeth the Philippians unto with all sweet terms of love, Cap. 2.1. etc. If there be any consolation in christ, if any Comfort of love,
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if any fellowship of the spirit, if any bowels and mercies, fulfill my ioy, that ye be like minded, hauing the same loue, being of one accord, of one minde: and 1. Cor. 1.10. There's his most earnest request vnto them for the same.
if any fellowship of the Spirit, if any bowels and Mercies, fulfil my joy, that you be like minded, having the same love, being of one accord, of one mind: and 1. Cor. 1.10. There's his most earnest request unto them for the same.
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Then marke how affectionately he desireth it of them. 1. Vsing a lowly obsecration, I beseech you. 2. A louing compellation, Brethren. 3. An earnest adiuration, by the name of our Lord Iesus Christ.
Then mark how affectionately he Desires it of them. 1. Using a lowly obsecration, I beseech you. 2. A loving compellation, Brothers. 3. an earnest adjuration, by the name of our Lord Iesus christ.
And in his second Epistle to the same Church, Chapter 13. Verse 11. when in conclusion he giueth them the Vale, hee giueth them a speciall charge for this, to be of one minde, and liue in peace. All which sheweth, that it is a matter of great importance, that there should bee concord in iudgement:
And in his second Epistle to the same Church, Chapter 13. Verse 11. when in conclusion he gives them the Vale, he gives them a special charge for this, to be of one mind, and live in peace. All which shows, that it is a matter of great importance, that there should be concord in judgement:
Of olde this turned many from the true faith, NONLATINALPHABET, the dissonancie and diuersitie of opinions that was amongst learned men, was the cause that many would not NONLATINALPHABET, embrace the Christian Religion.
Of old this turned many from the true faith,, the dissonancy and diversity of opinions that was among learned men, was the cause that many would not, embrace the Christian Religion.
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And such pretences at least haue bin made by some, that haue forsaken our Church, and proued Romane Proselytes: they haue pretended that the hearing of one Preacher, to contrary that which another taught, was the cause of their turning.
And such pretences At least have been made by Some, that have forsaken our Church, and proved Roman Proselytes: they have pretended that the hearing of one Preacher, to contrary that which Another taught, was the cause of their turning.
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Well, this sheweth, there had need be great heede how we differ. 2. Vpon difference of iudgement, ordinarily followeth difference in affection, and so contention arising betweene the Pastors, much mischiefe must necessarily follow.
Well, this shows, there had need be great heed how we differ. 2. Upon difference of judgement, ordinarily follows difference in affection, and so contention arising between the Pastors, much mischief must necessarily follow.
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In ancient Churches there haue been prodigious quarrels hereupon, and sometimes murthers haue been committed, as wee may see in Ecclesiasticall Histories.
In ancient Churches there have been prodigious quarrels hereupon, and sometime murders have been committed, as we may see in Ecclesiastical Histories.
And therefore there had need be great care in euery one to maintaine vnity, and to forbeare opposition. This then is to be applyed against all of what sort so euer, that affect singularity in opinion,
And Therefore there had need be great care in every one to maintain unity, and to forbear opposition. This then is to be applied against all of what sort so ever, that affect singularity in opinion,
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Sometimes, amongst the people, wee shall see some that loue to bee singular (and not contenting themselues to differ from the Church, in such things as some of the grauer and learneder sort contend about) they wil be sure to haue some trick by themselues aboue all the Ministers in towne and country, of one sort or other,
Sometime, among the people, we shall see Some that love to be singular (and not contenting themselves to differ from the Church, in such things as Some of the graver and Learneder sort contend about) they will be sure to have Some trick by themselves above all the Ministers in town and country, of one sort or other,
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this argueth a great deale of vanity in their minds, and is against that modesty which the scripture cōmendeth to Christians, and which is to bee found in men better sanctified. Quis ego sum (sayth learned Zanchius) qui quod tota Ecclesia approbauit, improbem? Who am I, that I should disallow that, which the whole Church hath allowed? A worthy patterne of humble modesty, and may make more ignorant ones ashamed of their malepert insolency. Against this rule of the Apostle it is directly,
this argue a great deal of vanity in their minds, and is against that modesty which the scripture commends to Christians, and which is to be found in men better sanctified. Quis ego sum (say learned Zanchius) qui quod tota Church approbauit, improbem? Who am I, that I should disallow that, which the Whole Church hath allowed? A worthy pattern of humble modesty, and may make more ignorant ones ashamed of their malepert insolency. Against this Rule of the Apostle it is directly,
But the greatest blame will lye vpon those Teachers that transgresse this Apostolicall rule, and with their Paradoxes and singular opinions trouble our Israel, and are instruments of euill.
But the greatest blame will lie upon those Teachers that transgress this Apostolical Rule, and with their Paradoxes and singular opinions trouble our Israel, and Are Instruments of evil.
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I will now deale particularly, onely against those that hole and broach errors, tending to Popery or prophanenesse. For these are the most pestilent members:
I will now deal particularly, only against those that hold and broach errors, tending to Popery or profaneness. For these Are the most pestilent members:
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for they would proue that he is not that Antichrist, and iustification by workes, is not onely taught in Rome, but in the Church of England also by some corrupt Rabines, though it bee against an article of our Religion.
for they would prove that he is not that Antichrist, and justification by works, is not only taught in Room, but in the Church of England also by Some corrupt Rabines, though it be against an article of our Religion.
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These would either be made to be of one minde with our Church, or els it were to bee wished they were sent to Rhemes, or S. Omers, or Ʋalladolyd in Spaine,
These would either be made to be of one mind with our Church, or Else it were to be wished they were sent to Rheims, or S. Omers, or Ʋalladolyd in Spain,
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Others speake disgracefully of preaching, specially of often preaching. There is an idle position of late set on foote, which the drones of the Church are very ready to harken to, that forsooth reading is preaching; I deny not but in a large sense it may bee so tearmed,
Others speak disgracefully of preaching, specially of often preaching. There is an idle position of late Set on foot, which the drones of the Church Are very ready to harken to, that forsooth reading is preaching; I deny not but in a large sense it may be so termed,
But what should anie goe about to confound those parts of Gods seruice, which the holy Ghost and the Church hath euer distinguished? In the Scripture, where preaching is required of the Minister of the Gospell, it is meant hee should open and apply the Word aright.
But what should any go about to confound those parts of God's service, which the holy Ghost and the Church hath ever distinguished? In the Scripture, where preaching is required of the Minister of the Gospel, it is meant he should open and apply the Word aright.
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Thence are wee taught to pray, that those which haue the place of spirituall Shepheards and Pastors in the Church, may diligently feede the flock of Christ.
Thence Are we taught to pray, that those which have the place of spiritual Shepherds and Pastors in the Church, may diligently feed the flock of christ.
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But this diligent preaching (they think) would hinder learned preaching, and they rather ascribe diligence to themselues that come with elaborate discourses,
But this diligent preaching (they think) would hinder learned preaching, and they rather ascribe diligence to themselves that come with elaborate discourses,
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I answere, it is better for the poore people that a man preach to them often and plainly, then seldome and obscurely: and I am sure a great deale of paines is taken by some to preach vnprofitably, and they should haue more comfort in the day of Christ, if they would condescend more to the capacity of the simpler sort,
I answer, it is better for the poor people that a man preach to them often and plainly, then seldom and obscurely: and I am sure a great deal of pains is taken by Some to preach unprofitably, and they should have more Comfort in the day of christ, if they would condescend more to the capacity of the simpler sort,
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and seeke themselues lesse, and Gods glory more, in the handling of the Scripture. Wherefore, let them not scornefully inueigh against those that are profitable instruments in the Church,
and seek themselves less, and God's glory more, in the handling of the Scripture. Wherefore, let them not scornfully inveigh against those that Are profitable Instruments in the Church,
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for that which is rather to be cōmended in them, and wherein they are to be imitated. It were more credit for Preachers to bend their speech rather against loyterers, then against religious and industrious men, that labour in the Word and Doctrine faithfully and fruitfully.
for that which is rather to be commended in them, and wherein they Are to be imitated. It were more credit for Preachers to bend their speech rather against loiterers, then against religious and Industria men, that labour in the Word and Doctrine faithfully and fruitfully.
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The last most impious paradoxe that I will now name, is concerning the Sabboth: some think the day may be changed, and some giue out that men may take their pleasure, and haue their pastimes vpon that day,
The last most impious paradox that I will now name, is Concerning the Sabbath: Some think the day may be changed, and Some give out that men may take their pleasure, and have their pastimes upon that day,
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But where now is Zanchies modestie? Quis ego, &c. quis tu? Who art thou, whosoeuer thou art, that thou shouldest presume to call that into question, which was neuer before called vnto question by any orthodoxe, Church,
But where now is Zanchies modesty? Quis ego, etc. quis tu? Who art thou, whosoever thou art, that thou Shouldst presume to call that into question, which was never before called unto question by any orthodox, Church,
and Atheisme? for from the beginning of the world, the hallowing of the Sabbath hath bin the vpholder of religion & godlinesse, and once take away the Sabbath, and the sanctity thereof,
and Atheism? for from the beginning of the world, the hallowing of the Sabbath hath been the upholder of Religion & godliness, and once take away the Sabbath, and the sanctity thereof,
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but if no other considerations will preuaile with the Antisabbatist; let me put him in mind, that as herein he is against the Catholike Church in all ages,
but if not other considerations will prevail with the Antisabbatist; let me put him in mind, that as herein he is against the Catholic Church in all ages,
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and withall hath added a prayer for the people, that presently vpon the hearing of their dutie in that respect, they should lift vp their hearts and voices to heauen, that God would incline their hearts to keep that lawe.
and withal hath added a prayer for the people, that presently upon the hearing of their duty in that respect, they should lift up their hearts and voices to heaven, that God would incline their hearts to keep that law.
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and require their prayer for the same purpose, and in the pulpit teach them that they neede not doe it? here is saying and vnsaying, teaching and vnteaching by one and the same man.
and require their prayer for the same purpose, and in the pulpit teach them that they need not do it? Here is saying and unsaying, teaching and unteaching by one and the same man.
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These are dangerous errors, and as you see, not onely against the Scripture, and against the Truth, and against Gods ordinance, and against Religion, but against the Church also, whereof wee are members: that of iustification by vvorkes is against one of the Articles of our Religion;
These Are dangerous errors, and as you see, not only against the Scripture, and against the Truth, and against God's Ordinance, and against Religion, but against the Church also, whereof we Are members: that of justification by works is against one of the Articles of our Religion;
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and against one of the late Canons: that against the Sabbath is against one of the ten Morall Commandements, and against the Commandement of the Church, that appointeth that Law to bee read with the rest;
and against one of the late Canonas: that against the Sabbath is against one of the ten Moral commandments, and against the Commandment of the Church, that appoints that Law to be read with the rest;
Such therefore are not to be suffred as maintaine such poynts, but either they are to be reformed or made examples; this should be the care of those in authority, that according to the rule of the Apostle, wee should be of one minde. And those that hold singular Opinions, are to be censur'd.
Such Therefore Are not to be suffered as maintain such points, but either they Are to be reformed or made Examples; this should be the care of those in Authority, that according to the Rule of the Apostle, we should be of one mind. And those that hold singular Opinions, Are to be censured.
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Cassander spake to the purpose, when he told his great masters before the Councell of Trent, that the chiefe cause of the destruction of the Church in his time, was to be imputed to them that beeing puft vp with their Ecclesiasticall power, proudly and disdainefully contemned and repelled those that modestly admonished them.
Cassander spoke to the purpose, when he told his great Masters before the Council of Trent, that the chief cause of the destruction of the Church in his time, was to be imputed to them that being puffed up with their Ecclesiastical power, proudly and disdainfully contemned and repelled those that modestly admonished them.
This is one speciall vse of Synods. Nazianzene spake bitterly, when speaking of greater Synods then these, hee sayd hee neuer saw any good end of them.
This is one special use of Synods. Nazianzene spoke bitterly, when speaking of greater Synods then these, he said he never saw any good end of them.
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as that those may grow to knowledge and acquaintance one with another, that bee vnder the same iurisdiction, and to maintaine Loue and amitie amongst vs,
as that those may grow to knowledge and acquaintance one with Another, that be under the same jurisdiction, and to maintain Love and amity among us,
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If this bee put in practice, no doubt wee shall see good come of Synods. Well, let euery one in his place doe his part that this Apostolicall Rule may be kept.
If this be put in practice, no doubt we shall see good come of Synods. Well, let every one in his place do his part that this Apostolical Rule may be kept.
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And then, ecce quam bonum, &c. a ioyfull sight it is to GOD and men and Angels, when brethren in the Ministery liue together in vnity, it is the ornament of the Church, and the honour of Religion. And thus much of the first exhortation to Ʋnanimity.
And then, ecce quam bonum, etc. a joyful sighed it is to GOD and men and Angels, when brothers in the Ministry live together in unity, it is the ornament of the Church, and the honour of Religion. And thus much of the First exhortation to Ʋnanimity.
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Now a little briefely giue me leaue to adde concerning the other part, because it doth much also concerne vs. In the next place the holy Apostle would haue all to be followers of him,
Now a little briefly give me leave to add Concerning the other part, Because it does much also concern us In the next place the holy Apostle would have all to be followers of him,
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Where 1. it is to be obserued, that he taketh it for granted, that as his Doctrine was sound, so his example was also good, so was it with others also of the same Faith.
Where 1. it is to be observed, that he Takes it for granted, that as his Doctrine was found, so his Exampl was also good, so was it with Others also of the same Faith.
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Whence our lesson is, that the life and practice of teachers and professors ought to be answerable to their doctrine and profession: it is a thing much prest vpon al Christians, that they walk worthy of their vocation, Ephes. 4.1. and that they haue their conuersation honest and vnreproueable, 1. Pet. 2.12. and specially of Ministers of the Gospell, wee find it required:
Whence our Lesson is, that the life and practice of Teachers and professors ought to be answerable to their Doctrine and profession: it is a thing much pressed upon all Christians, that they walk worthy of their vocation, Ephesians 4.1. and that they have their Conversation honest and unreprovable, 1. Pet. 2.12. and specially of Ministers of the Gospel, we find it required:
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Be thou an example in conuersation, &c. saith Paul to Timothy, 1. Tim. 4.12. And shew thy selfe a patterne of good workes, to Titus, Chapter 2.7. And of all Elders this is required, 1. Pet. 5.3. to be types or examples to the flocke: necessary this is;
Be thou an Exampl in Conversation, etc. Says Paul to Timothy, 1. Tim. 4.12. And show thy self a pattern of good works, to Titus, Chapter 2.7. And of all Elders this is required, 1. Pet. 5.3. to be types or Examples to the flock: necessary this is;
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because the common sort look as much, if not more, to a mans doings as to his doctrine, and to his practice as to his profession. For they know it is an easie matter to talke of holinesse and righteousnesse,
Because the Common sort look as much, if not more, to a men doings as to his Doctrine, and to his practice as to his profession. For they know it is an easy matter to talk of holiness and righteousness,
and the practice vniust, it maketh them conclude, that their profession of such strictnesse is but in hypocrisie, and in stead of beeing drawne to religious courses, they are the more hardned, and moued the more to abhorre the way of godlinesse to their owne destruction.
and the practice unjust, it makes them conclude, that their profession of such strictness is but in hypocrisy, and in stead of being drawn to religious courses, they Are the more hardened, and moved the more to abhor the Way of godliness to their own destruction.
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Though it bee but the sinne of some particular persons to giue this scandall; yet from particulars the world is apt to conclude a generall, and the worst way euer;
Though it be but the sin of Some particular Persons to give this scandal; yet from particulars the world is apt to conclude a general, and the worst Way ever;
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and that those that seeme more holy then others, liue without offence, that so the mouthes of the vngodly may be stopt, and the Gospell adorned, and their calling approued to be of God,
and that those that seem more holy then Others, live without offence, that so the mouths of the ungodly may be stopped, and the Gospel adorned, and their calling approved to be of God,
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The application concerneth all, but my exhortation at this time is specially to my brethrē of the Ministry, that they would haue a religious care, that they make not their holy Doctrine of none effect by their mis-liuing. As we teach godlinesse and sobriety,
The application concerns all, but my exhortation At this time is specially to my brothers of the Ministry, that they would have a religious care, that they make not their holy Doctrine of none Effect by their misliving. As we teach godliness and sobriety,
let vs neither despise that holinesse in any which wee teach others, nor giue incouragement to any to do what they ought not to doe, by our example, lest it bee thought that wee vnderstand not what wee say,
let us neither despise that holiness in any which we teach Others, nor give encouragement to any to do what they ought not to do, by our Exampl, lest it be Thought that we understand not what we say,
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and to eschew what is there forbidden. Nay, God giue vs repentance if idle words proceede out of our mouths. For, of euery idle word men shall giue account in the day of Iudgement.
and to eschew what is there forbidden. Nay, God give us Repentance if idle words proceed out of our mouths. For, of every idle word men shall give account in the day of Judgement.
This was the holy care of the Apostle, as his doctrine was pure, so his life was such, that hee durst propound himselfe for a patterne to all Christians.
This was the holy care of the Apostle, as his Doctrine was pure, so his life was such, that he durst propound himself for a pattern to all Christians.
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but as good guides wee are to go before them, and leade them on the way to life, that wee may with our obedient hearers be rewarded in the day of CHRST,
but as good guides we Are to go before them, and lead them on the Way to life, that we may with our obedient hearers be rewarded in the day of CHRIST,
Why was that? Not so much because he was a good Preacher, as because hee was a good man. Herod feared Iohn, knowing that hee was a iust man and an holy,
Why was that? Not so much Because he was a good Preacher, as Because he was a good man. Herod feared John, knowing that he was a just man and an holy,
and reuerenced him, &c. And this made him be more honourd of the people, though homely attyred, then all the Prelates of Ierusalem, with all their pompe and Ornaments.
and reverenced him, etc. And this made him be more honoured of the people, though homely attired, then all the Prelates of Ierusalem, with all their pomp and Ornament.
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the word is pure, though the preacher be impure, and the Pharises sitting in Moses chaire were to be heard, and their good Doctrine was to be followed.
the word is pure, though the preacher be impure, and the Pharisees sitting in Moses chair were to be herd, and their good Doctrine was to be followed.
I should in the next place shew how good examples being giuen, are to be followed and imitated, that the Apostle requireth in this exhortation, Be followers, &c. But the time being past, I must heere breake off.
I should in the next place show how good Examples being given, Are to be followed and imitated, that the Apostle requires in this exhortation, Be followers, etc. But the time being passed, I must Here break off.
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•xod. 20.4 •ee popish Ca•ech. •n•ituled: The Christi•n Doctrine, 〈 ◊ 〉 manner of a Dialogue, be•ween the Ma•er and the dis•iple. God •eepe the chil•ren of Chri•ians from ••ch masters.
•xod. 20.4 •ee popish Ca•ech. •n•ituled: The Christi•n Doctrine, 〈 ◊ 〉 manner of a Dialogue, be•ween the Ma•er and the dis•iple. God •eepe the chil•ren of Chri•ians from ••ch Masters.
Licet Christ• instituerit sub utra { que } specie, & licet in primitiua ecclesia reciperetur à fidelibus sub vtra { que } specie, &c. Concil. Const. sess. 13
Licet Christ• instituerit sub utra { que } specie, & licet in primitiua Church reciperetur à fidelibus sub vtra { que } specie, etc. Council. Constantinople sess. 13
Regulae monasticae nihil aliud sunt, quam stultae, & inanes hominum superstitio for ū• praescriptiones circa res l•dicras &c. Festus Hom. disp. 29.
Regulae Monasticae nihil Aliud sunt, quam Foolish, & inanes hominum Superstition for un• praescriptiones circa Rest l•dicras etc. Festus Hom. Disp. 29.
A noble challenge is made them by Dr. White, p. 154. where he offereth to proue, that there is no point wherein they differ frō vs, but they differ among thēselues.
A noble challenge is made them by Dr. White, p. 154. where he Offereth to prove, that there is no point wherein they differ from us, but they differ among themselves.
Nullam ecclesiae firmam pacē sperandam puto, nisi qui Ecclesiasticae gubernationi praesunt de nimio illo rigore aliquid remittant, ac multorum piorum votis & monitis obsequentes manifestos abusus ad regulam diuinariū literarum & veteris ecclesiae, corrigant. haec ille.
Nullam ecclesiae firmam pacē sperandam puto, nisi qui Ecclesiastical gubernationi praesunt de nimio illo Rigore Aliquid remittant, ac multorum Piorum Votis & Monitis obsequentes manifestos Abusus ad regulam diuinariū Literarum & veteris ecclesiae, corrigant. haec Isle.
Cal. in 1. cor 11. verse. 16. Nunquam co•tentionum eri• finis, si certan• do velis hominem pugnacen• vincere, quia• centies victus• nunquam fat• gabitur, lege •tiam prudēti•
Cal. in 1. cor 11. verse. 16. Never co•tentionum eri• finis, si certan• do velis hominem pugnacen• vincere, quia• Centuries victus• Never fat• gabitur, lege •tiam prudenti•
