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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

labourer of the vineyard from his censure of standing here Secondly there may be extrinsecall impediments which may admit of a dispensation of absence as persecution so that the two rules which St Austine requireth in his 18 epistle to Honoratus bee observ'd the first is that the persecution bee not generall but personall not generall that is of all pastours or of the flocke as well as pastours for if he then leaue his station he is compared by our Saviour to an hireling who seeth the wolfe comming and leaveth the sheepe and the wolfe catcheth them and scattereth the sheepe Ioh. 10. and this persecution of cleargy and lay-people together is likened by that Father to the equall danger of marriners and merchants in the same shippe in a great tempest now God forbid saith he that the marriners or specially the master of the shippe leaving his passengers behind should saue himselfe by a boate or by swimming and commit the vnwealdy vessell to the mercy of the vnmercifull waues But the persecution must bee personall and proper not to pastours onely but to that pastour or some pastours only and in this case Elias fled from Iesabell 1. King 19. Peter left the Church of Hierusalem to escape Herods furie Act. 12. Paul left the Church of Damascus when some particularly sought to kill him Act. 9. and Christ wish't his disciples when they were persecuted in one citie to flie into another Mat. 10. The second rule which St Austine sets downe is that the necessary offices of the pastour which is fled bee supplied by others and therefore Paul when he fled the persecutours left not Damascus voide of a necessary ministerie nor Athanasius left the Church of Alexandria destitute of other teachers when hee fled from Constantius the Emperour as the same Father well noteth Thirdly I deny not but that a labourer from his speciall place or a pastour from his particular flocke may be absent and yet not come vnder the Husband-mans lash of Why stand you here and this may be qualitate negotij when the businesse about which hee goeth is to the profite either of the vniversall Church or of some particular Naclantius Campegius Mosconius and others which write vpon this subject do reduce to this title the going to generall or particular Synods and helping to establish other Churches the like in which cases they agree that a pastour may leaue his flocke for a time so that the time be not very long and the place not vnprovided of a sufficient substitute for so we reade of Timothy to whom Paul had committed the Church of Ephesus and Tytus who was Bishop of Crete how the one was sent to establish the Church in Dalmatia the other both promised to the Philippians also vpon an occasion sent for to come to Rome 2. Tim. 4. but yet so that neither Titus his flocke were left vnprovided of many instructors which before he had ordained there nor Ephesus as Calvin well noteth wāted a Tychicus which was sent vnto them to supply Timothie's roome But these former exceptions may be applyed to all Churches in generall there are some other alleadged by our men which cōcerne our Church of England more particularly for first there is a liberty of absence graunted to some that their knowledge may be increased in the Vniversity their labours by that meanes be made afterwards the more profitable secondly to others lest the houses of great men should want that daily exercise of religion wherein their example availeth as much yea many times peradventure more then the lawes thēelues with the cōmon sort thirdly to others which are men of quality that as their services are in weight for the publicke good so likewise their rewardes encouragements should be the more lest it might here be verified which we reade in the first of Iob that the oxen should be only plowing and the asses feeding But because it is controversed with no small fervency on both sides what are the true limits without which it is not lawfull to stray in this point for as much as it cannot be imagined that all circūstances are so perspicuously delivered in the Scriptures concerning this as that moe doubtes like Hydra's heads shall notrise vp a new to continue the fight for mine own part I could wish that mē would but first practise on all parts that which may be certainely determined by the word of God Fourethings we find plainly expressed in the Scriptures concerning the duty of a Pastour First that he is to imploy his talent to the best advantage of the Church lest the grace bestowed vpon him be in vaine 1. Cor. 15. Secondly that hee hath a particular calling to take heed to to feed that flocke of God ouer which the Holy Ghost hath made him ouerseer Act. 20. Thirdly that his hirelings negligence shall not excuse him if the wicked be not warned from his way but that the bloud of that man God will require at his hands which is the true watchman Ezech. 33. Fourthly that the feeding of his flocke is to be preferr'd before any worldly respect be it either honour or wealth and therefore we are commanded to take the ouersight thereof not for filthy lucre but of a ready minde 1. Pet. 5. and indeede our lawes never intended that the outward pompe of the Church should bee advanced with any prejudice to the inward growth of it as some thinke who take the Church to be of the Spanish humour could be content to haue it's belly pinch't rather then it 's backe vngarded These things I take may be sufficiently strengthned by many texts in holy writ if any will pretend that they can practise these by substitutes or can supply in effect by proxies what these challenge let others take vp the first stone I should bee here silent for mine owne part I came not hither to lay any aspertion of negligence vpon those reverend pillars of our Church whose assiduous and frequent visiting of their flockes besides other worthy labours consumed in higher places might serue to brande our rurall sluggards with perpetuall ignominy only for those whose flocke as St Paul termes it haue scarce seene their face in the flesh nor others in the pulpit which abusing the scope of the statute provided no doubt to a good end thinke they may goe safely therein as farre as the very letter of the law will giue them leaue I know not what to judge vnlesse they are perswaded that before Gods tribunall they shall bee proceeded against by the common law or else that they hope they shall bee allowed a Counseller to plead their case at that day In the meane time leaving the deciding of the question to others let vs apply to our selues but those foure points which before I mentioned and consider therein the duties which God exacteth at our hands the first which concernes the imployment of our talent yeelds a caveat both to those who having spent

of mysticall disputes where they taught Now how vaine were the imaginations of these Doctours who as Antipheron Orietes in Aristotle thought that every where hee saw his owne shape and picture going before him so did these in all partes of Scripture where they walked perswade themselues that they saw the image of their owne conceits and what gaue occasion to this vainenesse in them was it not that they forsooke the pathes and ancient formes of teaching which their Samuels and Eliah's and Elisha's had in their schooles of the Prophets children left vnto them and their Rabbies being train'd vp as it appeares by Philo in the phylosophy of Pythagoras Plato which was much symbolicall and aenigmaticall would shew whose disciples they were in the pulpit and attire Sarah in the garments and weedes of Hagar the bond-woman I doe not here deny the vse of Phylosophy in divine matters it is a footestoole to the pulpit and as Laban when hee gaue Rachel vnto Iacob hee gaue also Bilhah to bee her maide so in this latter age of the world when it pleased God to restore the light of his word so plentifully vnto vs hee gratiously hath adorn'd it with the service and attendance of phylosophy and humane learning but yet we must remember that phylosophy is but the hand-maid she must not prescribe lawes and rules to her mistresse When some sought to examine the truth of the word by the dictates of philosophers and the speculation of humane reason the Apostle in 2d of the Col. bid's them beware lest any man spoyle them through philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ By which saying Tertullian obserues that hee concondemnes all hereticks of which the phylosophers were the Patriarchs for whence did Valentinus faine his formes and trinity in man but from Plato Marcion the coeternity of matter with God but from the Stoicks that God was mortall but from the Epicures that hee was of a fiery substance but from Heraclitus whence arose the impious conceits of the Artemonites but from this as Eusebius in his fifth booke of Ecclesiasticall history confesseth that they more were addicted to Aristotle Theophrastus and Gallen then to the Scriptures Whence grew the errours of Origen but from this as Epiphanius witnesseth that hee triumphed too much in the disciplines of the Philosophers cōtented not himselfe with the simplicity of the Apostles whence sprang the heresie of the Arrians but from this as Ambrose on the 118. Psalme obserues that they examined the divine generation of Christ according to the grounds of Aristotle and the vse of this world Thus by preferring their owne fancies and the sandy foundation of humane wisdome before the sure foundation of the Prophets and Apostles they detain'd the truth in vnjustice and became vaine in their imaginations The Fathers were as Hiperius notes for the most part Platonists and I know not if some of them may not else-where bee sayd to relish of his precepts certainely if in any thing this age of ours may cōtend with theirs or else out-strippe it it is there where in their commentaries in imitation of him they drench the literall sense too much with Allegories as Andradius confesseth S. Hierome a man not too easily brought on to acknowledge the errours of his writings amongst those few things which he doth retract censures nothing so sharpely as the mistake of his youth in this kind thinking it one of the greatest sinnes of his youth that being carried away through an inconsiderate heate in his studies of Scripture hee adventured to interpret Abdias the Prophet Allegorically when as yet hee knew not the historecall meaning I will not deny Allegories Tropologies Anagogies as severall applacations of one sense I will not deny more then one literall sense so that one be subordinate to the other but to make all places as the Papists would haue them liable to as many senses as wit is able to faigne to draw the Pope's temporall sword out of Peter's scabbard or to fish for his vicaredge with Peter's net this I leaue to the limbeckes of the Iesuites and aske if my text fits not right to them that detaining the truth in vnrighteousnesse they became vaine in their imaginations Gerson in his tract of Astrology tell 's vs that it was a custome in the Vniversity of Paris that whosoever was licenciated in the arts should take an oath to determine his Philosophy problemes alwayes agreeable to the Articles of faith and that they would dissolue the reasons of the Philosopher brought to the contrary this was an excellent course to giue liberty to the truth of the Scriptures whilst the dreames of Philosophers kept it not in subjection but hee which shall read the Sorbornes determinations in Theologie would guesse that they had taken another oath to determine their questions in Divinity according to the precepts of Aristotle's Philosophy and to dissolue the authorities of the Apostle's brought to the contrary And may not wee here see my text well verified that these Schoole-men detaining the trueth in vnrighteousnesse first in their exposition of the Scripture by keeping the literall sense from the view of the world and distasting those witnesse the sundry apologies of Caietan who betooke themselues to the literall sense as knowing inwardly that their positions were not sufficiently grounded and that this kind of teaching opened a gappe vnto the world to discry their palpable abuses Secondly in their positions relying first as Daneus shewes vpon Austine afterwards as Popery more strengthened it selfe vpon Aristotle and lastly vpon the Tridentine Councell and vncertaine traditions that these I say should not else-where in their vnprofitable questions and more ridiculous resolutions bee seene as my text saye's to become vaine in their imaginations perhaps their prayer for the dead their pilgrimages vowes and ceremonies may seeme to come from a foolish ignorant zeale and herein though their imaginations cannot scape the lash of vaine yet they may be more pardonable But to teach that colours may subsist without a subject that a man may be at the same time at home in his bed and fighting against the Turkes that one may equivocate and dissemble to a good end that one may do evill that good may come thereof that the rights of lawes and nations do lye vnder the Popes girdle why this Philosophy was never taught by Aristotle or Plato or Cicero but as I guesse when Hermolaus Barbarus questioned the divell for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee added some further instructions to be delivered the Iesuites touching these matters for the defending their tenents And truly I am perswaded that it is neither the wheele of fortune nor chaine of destiny nor craft of Sathan that hath brought our adversaries to beleeue such shamefull doctrines but it is God in his divine providence which hath permitted them even there where the light of nature is most apparent so to

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

for as much as it is but an assembly of men whereof all are not governed with the Spirit and Word of God may erre and sometime hath erred even in things pertayning to God And therefore it holdeth not with the Church of Rome that the Church much lesse the Pope in a Councell is the infallible expositor of Scriptures which none may vpon any ground whatsoever gainesay Thirdly wee differ concerning the perfection of the Scriptures The Councell of Trent in the same Session supposing the Scriptures not to containe perfectly all things necessary to salvation enjoynes the world to embrace with like respect as wee doe the Scriptures traditiones sine scripto tum ad fidem tum ad mores pertinentes vnwritten traditions pertayning as well to faith as to manners Our Articles in the 6 Art saith that the holy Scripture contayneth all things necessary to salvation so that whatsoever is not read therein nor may bee proved thereby is not to bee required of any man that it should bee believed as an article of faith or bee thought requisite or necessary to salvation well then whereas it is required that every rule should be knowne first what it is otherwise it cannot without much vncertainty direct secondly how it is to be vnderstood otherwise wee cannot vse it thirdly that it be perfect and sufficient otherwise it will not serue the turne why then see that wee and the Church of Rome differ in the rule it selfe in the interpretation of it and in the perfection of it now they which are so diverse in describing the principles and very rule of their faith I much marvaile if they agree in the substance of it But let vs come now to the thing delivered in the Word it is necessary for every Christian which would be restored to the glorious liberty of the sonnes of God to haue a two-fold knowledge the one in what miserable an estate he is in the other how and by what meanes he may be freed from this misery if I know not my disease I shall not seeke to the physitian for reliefe and if I know not how to vse and apply my physicke I am yet in the same case of despaire To omit lesser differēces let vs see whether in those pointes which are necessary to the knowledge of these things the Church of Rome and we doe so farre differ as that a moderate spirit may not reconcile vs and make vs one To begin with our state and misery The Councell of Trent doth sundry wayes lessen our miserable state condition first by curtelling originall sin making concupiscence no part of it the words in the 5 Session are these hanc concupiscentiam quam aliquando Apostolus peccatum appellat sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellari c this concupiscence which sometimes the Apostle calls sinne the holy Councell doth declare that the Catholicke Church never vnderstood it to be call'd a sinne as if it were truely properly a sinne in the regenerate but only because it came frō sinne doth incline to sinne Againe the Councell pronounce than Anathema or curse to those which affirme that by the grace which is conferr'd in baptisme non tolli totum id quod veram propriam rationem peccati habet that whatsoever hath the nature of sinne or may be so term'd in originall sinne is not taken away Wee yeelde that in those which are baptised and are regenerate originall sinne is taken away in respect of the guilt so that it be not imputed to vs and in respect of that absolute rule which before it had in vs because though it be as St Paul saith a law in our members warring against the law of our minde yet hath it not that full sway in vs after regeneration which it had before by reason that it is suppressed greatly by the grace of God But that concupiscence is no parte of it or that it remaineth not vnder the title of sinne after baptisme our booke of Articles flatly denies both in the ninth Article where it saith And this infection of nature namely originall sinne doth remaine yea even in them that are regenerate whereby the lust of the flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some doe expound the wisedome some sensuality some the affection some the desire of the flesh is not subject to the law of God and although there is no condemnation to them that belieue are baptised yet the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne so as for originall sinne you see our tenents are contrary and can no way be reconcil'd secondly the Councell of Trent lessens our estate of misery not only in diminishing that which is malum culpae an evill as the Schoolemen say of sinne but also in patching vp other defects which are term'd malum poenae an evill of punishment to wit by attributing to the soule free will Wee graunt first that wee haue a freedome of will in all respects as free imports as much as not constrayned or compelled for God compells vs not to any thing contrary to our minde but moues and sollicites as it were our mindes with his grace to will willingly what hee would haue vs to will secondly we graunt that in naturall and morall and bad actions we haue a freedome of will as freedome is taken for a power even before regeneration and in supernaturall and divine actions after regeneration though somewhat imperfectly and thus farre the Papists and we agree The question is what freedome the will hath in respect of supernaturall good workes either in generall before regeneration or more particularly in the worke of regeneration As for these workes in generally the Councell of Trent in the 6 Session and 7 Can. saith that whosoever affirmes that all workes which are done before justification howsoever they are done to be truely sins or to deserue the hatred of God let him be accursed Our 13th Article saith contrary workes done before the grace of Christ and the inspiration of the spirit are not pleasant to God for as much as they spring not of faith in Christ Iesus yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but that they haue the nature of sinne Our Article is directly oppos'd to their Canon As for the worke of regeneratiō the Councell of Trent hath provided for that in the 4th and 5th Can. and puts downe that whosoever affirmes the will of man to be extinct or as dead meerely passiue in these actiōs let him be accursed whereas our 10th Article allowes the will no strength nor power to do any good thing till it be as it were revived by the grace of God prevēting vs. Wherevpon say some of our league-makers the difference betweene the Papist and Protestant in Freewill is onely this they both compare a man after the fall of Adam