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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18357	Six sermons now first published, preached by that learned and worthy divine Edward Chaloner lately deceas'd, Dr in Divinity, sometimes Chaplaine in Ordinary to our soveraigne K. Iames, and to his Maiesty that now is: and late Principall of Alban Hall in Oxford. Printed according to the author's coppies, written with his owne hand	Chaloner, Edward, 1590 or 91-1625.; Sherman, Abraham, 1601 or 2-1654.	1629 (1629)	STC 4937; ESTC S107649	98,854	158

current of the greater faction ran the quite contrary way yet they which were of our opinion submitted themselues to the obedience of the Church of Rome which Luther did not So that if any aske where was our Church before Luthers rising I answere it was in Rome and the Romane Iurisdiction perhaps not in the Popes privy chamber yet in his Court amongst his greatest counsellours agents doctours writers prelates Then did Gregorius Ariminensis doubt how any such place as Limbus puerorum might stand with the doctrine of the primitiue Church then did Richardus de Sancto Victore Gerson and Durand deny that distinction of veniall and mortall sinnes then did Scotus Cameracensis and Waldensis refute those merits of congruity and condignity Bernard with others justification by inherent qualities thē did the M. of the Sentences not once mētion transubstantiation Bonaventure doubted of it Cajetan confes'd that though in word most doe affirme it yet in deed many deny it thinking nothing lesse Then did many saith Bacon deny that Purgatory could bee proved by Scriptures Willielmus Altisiodorensis said it was a common opinion of his time that wee neither doe properly pray to Saints nor Saints for vs Then did Mirandula withstand worshipping of images the Sorbonistes the Popes infallibility many his indulgences and pardons and most good men his Iurisdiction in the temporall affaires of princes So that hee which shall seeke reconciliation betweene vs and them because before the Councell of Trent wee jumpt in opinions with many of their men or at lest not greatly swarv'd from them will fight very much without an enemy and forgets that the Papists by the Church which they would vnder paine of damnation binde every man to beleeue vnderstand not the Church which was sixty or an hundred yeares since but the present Church as Bellarmine and their great Doctours doe interpret Secondly wee distinguish of Romane Catholickes whereof as in all religions so in theirs some are more moderate and whether through ignorance of their owne doctrine or through an impartiality of judgement as divers learned men in France or through an accusation of their conscience as most at the time of death especially touching the doctrine of merits doe greatly incline to our tenents others are professed Romanists both in letter and title and swarne not a whit from the determination of the Church The former I leaue in this controversie the demonstration of the probleme shall bee in the latter Thirdly because wee propose the question whether wee and they doe differ not onely in lighter matters but also in those which concerne the foundation of religion lest any should misconceiue our meaning let vs adde a third distinction that a foundation of religion is overthrow'd two wayes either in flat termes when a maine principle of faith is absolutely denyed as the deity and the consubstantiality of the Sonne by Arrius the trinity of the persons by Sabellius and Servetus the resurrection of the body by Hymenaeus and Philetus and the last judgement by S Peters mockers or 2ly by consequent when any opinion is maintained which by just sequell overturneth the truth of that principle which the defendant professeth to hold So the Minaei of whom St Ierome speakes whil'st they vrged circumcision by consequent according to Paules rule rejected Christ so the Pelagians whil'st they defended a full perfection of our righteousnesse in our selues by a consequent overthrew Christs justification Popery comes in the latter ranke it pronounceth the same wordes of the Bible beleeues them it repeates the same Creed Apostolique Nicene and Athanasian and adheres to it but it denyes each article by a consequent because it denyes the true exposition of the article Non enim in verbis sed in sensu fides est saith Bellarmine nec idem symbolum habemus si in explicatione dissidemus Our beliefe stayes not it selfe vpon the words but vpon the sense nor haue wee the same Creed if we differ in the explanation of it The Arrians Novatians Nestorians and almost all heretickes haue ever agreed vpō the same Creed but because they agreed not vpon the meaning of it they therefore consequently may bee said to deny it The state therefore of our position in summe is this That a pure profest Romanist which strictly adheres to the doctrine of the Pope and of the Romane Church since the Councell of Trent doth differ from this reformed Church of ours in such fundamentall pointes that if not directly yet by a consequence wee must needes hold him to deny sundry articles of faith and therefore all hope of reconciliation to be taken away In the proofe of which assertion because I will not stand vpon such differences as perhaps arise betwixt private persons on both sides I will take for the Papists side the Councell of Trent begun in the yeare 1545 celebrated by three Popes Paulus tertius Iulius tertius and Pius quartus received by all succeeding Popes and vnder paine of Anathema or curse enjoyned to be beleeved by all Catholicks For our side I will take the booke of Articles Homelyes and such bookes as to which wee all doe subscribe And that wee may the better proceed in such pointes as may cause a separation from a Church let vs examine those things which the 19th article makes to bee the notes of a Church to wit the pure preaching of the Word and the right administration of the Sacraments Now the controversie betwixt vs the Church of Rome concerning the preaching of the Word are either of the Word it selfe or of the things delivered in the Word Touching the Word wee agree that it is infallible but we differ mainely three manner of wayes first in setting downe what is Scripture and what is not The Councell of Trent in the fourth Session reckons vp all those bookes which we terme Apocrypha to be Canonicall and saith that the Church doth pari pietatis affectu ac reverentiâ suscipere venerari receiue them with the same reverence and affection as it doth the other bookes of the Old or New Testaments Our booke of Articles in the sixth Article saith of these Apocrypha bookes that the Church doth reade them as Hierome saith for example of life and instruction of manners but yet doth not apply them to establish any doctrine So then it doth not receiue them with the same reverence affection as it doth the other Secondly we differ in the interpretation of the Scriptures The Councell of Trent in the same Session forbids any man to interprete the Scripture contra eum sensum quem tenuit aut tenet sancta mater Ecclesia contrary to the sense which the holy mother the Church hath held or doth hold by the Church saith Bellarmine in his 3 booke de verbo Dei and 3 chap. vnderstanding Pontificem cum Concilio the Pope in a Councell in which opinion hee affirmes all Catholickes to concurre Our booke of Articles in the sixteenth art saith that a generall Councell

prophane there it is are any of your servants disorderly or negligent there it is are any of your children disobedient or dissolute why there it is Say not as the wicked do it is in the wildernesse it is in the desert it is in Spaine it is in Rome no but examine your owne hearts if you find there written the God of the world then be bold to say lo here is Christ s cause here I must fight valiantly to destroy the kingdome of Satan and to vanquish Christ's enemy No sacke of a citty is so lamentable as when the divell entreth into a soule and when hee cryes downe with an heart and sinkes the whole man into ruine and perdition Come on therefore decre Christians you which stand for Christ's name haue a strong cause why haue you faint hearts I confesse that there be Cananites which must bee expulsed before we can obtaine the land of promisse and Schons and Oggs gyants of monstrous stature to appale affright vs but doth not the matter stand just so with the affaires of this world Can one obtain any thing here amongst men but he must get it by violence seeke we thē with the same violence the things in heaven with which wicked men do seeke the things of this world Here wee can get nothing without labour watching trouble venture fight do but the same and see heaven is offered how much difference in the ends and see the meanes are both one And so I passe à gravitate rei from the greatnesse of the thing which the Apostle was ready to vndergo ad Qualitatē causae the nature of the cause which comes in the last place to be treated of For the name of the Lord Iesus Wee read in histories how prodigall some haue beene of their liues honour ease devotion shame want paine any thing served them for a reason not only to forsake themselues or to expose themselues to vnevitable dangers but also to bee their owne executioners Gellius in his fifteenth booke and twentieth ch tell 's of the women of a certain towne that in wantonnesse had brought it vp for a fashion to kill themselues Next to them seem'd to be those in the Primitiue Church which invented new wayes of martyrdome with hunger wherewith they were so transported that some of them taught that vpon conscience of sin to kill ones selfe was by this act of justice a martyrdome vpon which ground Petillian against whom S Austine writes canonized Iudas for a Martyr The rage and fury of the Circumcellians in extorting this imagined martyrdome brought them first to sollicite and importune others to kill them and if they failed in that suite they did it themselues and another sect prospered so farre in heaping vp nūbers of martyrs that their whole sect as Epiphamius tell 's vs was called Martyriani Diverse therefore contributing their Helps to the preservation and tranquillity of states employed their best inventions to remedy these inconveniences and to divert men from such precipitate courses Aristotle in the 3. of his Ethickes and 7. chap. to correct the opinion of getting honour by that act taught that nothing was more base and cowardly then to kill ones selfe became sayth hee men did it not either for henesties sake or for the good of the common-weale but onely to bee freed from some inconveniences which they thought might molest them The Spaniards in the Indies had another policie when they found a generall inclination and practise in the inhabitants to kill themselues to avoid slavery they had no way to reduce them but by some dissembling and outward counterfeiting to make them beleeue that they also killed themselues and so went with them into the next world and afflicted them more there then they did in this Princes likewise haue inflicted forfietures and infamous mulcts vpon them which should so slay themselues and the Church by her Canons hath denyed them buriall Thus in sundry times placet sundry meanes haue beene thought of to prevent and disswade men from such inconsiderate actions But Almighty God who disposeth all things sweetely hath beene so indulgent to our nature and the frailty thereof that hee hath afforded vs a meanes how to giue away our life and yet so as it shall bee pleasing to him which is by delivering our selues to martyrdome so that it bee for the testimony of his name and the advancing of his glory For in this wee restore him his talent with profit our owne soule with as many more as our example workes vpon and winnes to him This is that which S. Paul implies in the words of my text declaring that hee was ready not to bee bound onely but also to dye at Hierusalem But because martyrem non facit poena sed causa as S. Austine tell 's vs it is not the punishment but the cause which makes a martyr the Apostle would not so leaue vs in a doubt as if to dye simply were good or desirable and as if it were lawfull in any occasion to be profuse and prodigall of ones bloud but intimates the quality of the cause which makes true martyrdome not to be fame or honour or any worldly respect but onely the name of the Lord Iesus from which example of our blessed Apostle may it please you to inferre with mee this conclusion That that cause which warrants true martyrdome is to bee the maintaining of Christ's truth and the defending of his name The wicked and the godly may both haue the same punishment but not the same cause Christ was crucified and the theeues were crucified but quos passio jungebat causa separabat saith Austine whom the passion did joyne the cause did sever which he sweetly thus presseth from those words of the kingly Prophet Psal 35. Arife and wake to my judgement even to my cause my God and my Lord not to punishment saith the Father but to my cause not to that which the theife hath common with mee but to that which the blessed onely can challenge who suffer persecution for righteousness sake Mat. 5. Now that wee may the better know what is to bee vnderstood by the name of Christian in this place and in what respects it may truely be tearmed martyrdome which one sustaines in the defence of it wee must note that all true martyrdome for Christs sake is grounded vpon one of these three pretenses and claimes The first is the sealing with our bloud the profession of some morall truth which though it be not directly of the body of the Christian faith nor exprest in the articles thereof yet it is some of those workes which a Christian man is bound to do Such was the martyrdome of S. Iohn Baptist when hee was beheaded for telling Herod that it was not lawfull for him to haue his brothers wife Mat. 14. The second is the maintaining with losse of life the integrity of the Christian faith and not suffering any part thereof to perish and corrupt Such were the