Clero-laicum condimentum. Or, A sermon preached at a visitation in Saint Nicholas Church in Bristoll, April 16. an. D. 1644. By Richard Standfast Master of Arts, rector of Christ-Church, and one of His Majesties chaplains.
IN the former Verses Saint Marke doth relate a certain conference, which our Saviour had with his Disciples in a house at Capern•um; In the beginning whereof he teacheth them humility, taking the occasion of his discourse from a dispute, that fell out among the Disciples in the way,
IN the former Verses Saint Mark does relate a certain conference, which our Saviour had with his Disciples in a house At Capern•um; In the beginning whereof he Teaches them humility, taking the occasion of his discourse from a dispute, that fell out among the Disciples in the Way,
or Foot, v. 43 which work of Mortification, being a work so unpleasing to Flesh and Blood, our Blessed Saviour declares the necessity thereof in the verse before my Text. Saying, Every man must be salted with Fire,
or Foot, v. 43 which work of Mortification, being a work so unpleasing to Flesh and Blood, our Blessed Saviour declares the necessity thereof in the verse before my Text. Saying, Every man must be salted with Fire,
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and every sacrifice must be salted with Salt, which is, as if he had said, Whosoever will escape that Fire that never goeth out, must be salted with the Spirit of God, by whose holy fire he may be purified from his drosse, and cleansed from his corruption;
and every sacrifice must be salted with Salt, which is, as if he had said, Whosoever will escape that Fire that never Goes out, must be salted with the Spirit of God, by whose holy fire he may be purified from his dross, and cleansed from his corruption;
And whosoever will offer up himself unto God, a living sacrifice holy and acceptable unto him, must be powdered with the word of God, which is of the nature of Salt in efficacy and operation,
And whosoever will offer up himself unto God, a living sacrifice holy and acceptable unto him, must be powdered with the word of God, which is of the nature of Salt in efficacy and operation,
and hereupon follow the words of my Text, wherein Christ makes both ends of his discourse to meet, summing up both the beginning and the end of it in a double precept;
and hereupon follow the words of my Text, wherein christ makes both ends of his discourse to meet, summing up both the beginning and the end of it in a double precept;
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and though they were both uttered by our Blessed Saviour to his Disciples, yet being now to speak to a mixt Assembly of Clergy and Laity. I shall crave leave to direct my speech to both,
and though they were both uttered by our Blessed Saviour to his Disciples, yet being now to speak to a mixed Assembly of Clergy and Laity. I shall crave leave to Direct my speech to both,
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and makes it savoury to the taste, and in regard of this double quality diforetion and wisdom is compared to Sals, Col. 4.6. which words carry this sense, let your speech be seasoned with grace as with Salt, for this grace of Christian wisdom is of the nature of Salt, preserving our communication from corruption and making our discourse to tend to edification, and to Minister grace to them that hear it, according to that of the Apostle Ephes. 4.29.
and makes it savoury to the taste, and in regard of this double quality diforetion and Wisdom is compared to Sals, Col. 4.6. which words carry this sense, let your speech be seasoned with grace as with Salt, for this grace of Christian Wisdom is of the nature of Salt, preserving our communication from corruption and making our discourse to tend to edification, and to Minister grace to them that hear it, according to that of the Apostle Ephesians 4.29.
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In this respect also the Ministery of the word is compared to Salt, because it mortifies and workes out our corruptions, which make us noysome in Gods Nostrills,
In this respect also the Ministry of the word is compared to Salt, Because it Mortifies and works out our corruptions, which make us noisome in God's Nostrils,
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in regard of their Doctrine, for to them is committed the Ministery of reconciliation and the dispensing of the mysteries of God and by Preaching of the word they do besprinkle their Auditors,
in regard of their Doctrine, for to them is committed the Ministry of reconciliation and the dispensing of the Mysteres of God and by Preaching of the word they do besprinkle their Auditors,
and season them, as with Sall whereby to destroy their lusts, and to make them pleasing unto God, who without this seasoning would be but as unsavoury theat, yea, like stinking Carrions.
and season them, as with Shall whereby to destroy their Lustiest, and to make them pleasing unto God, who without this seasoning would be but as unsavoury theat, yea, like stinking Carrions.
In this place Salt doth not fignifie the Ministery of the word, but that inward seasoning which is wrought in our hearts by the power of that Ministery,
In this place Salt does not signify the Ministry of the word, but that inward seasoning which is wrought in our hearts by the power of that Ministry,
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and if these words be spoken to the Clergy, then they require, that they whose office it is to season others by their Doctrine should have their own hearts 〈 ◊ 〉 by the power thereof:
and if these words be spoken to the Clergy, then they require, that they whose office it is to season Others by their Doctrine should have their own hearts 〈 ◊ 〉 by the power thereof:
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if they be applyed to the Laity, then they require, that men do not content themselves with a form of godinesse, but that they labour also for the power thereof, that so their hearts may be thorowly seasoned, and their corruptions mortified.
if they be applied to the Laity, then they require, that men do not content themselves with a from of godinesse, but that they labour also for the power thereof, that so their hearts may be thoroughly seasoned, and their corruptions mortified.
We whose worke it is to season others should be seasoned our selves, the power of that word which we preach unto others, must work upon our own hearts, that so there may be an harmonious agreement between our Doctrine and our Conversation.
We whose work it is to season Others should be seasoned our selves, the power of that word which we preach unto Others, must work upon our own hearts, that so there may be an harmonious agreement between our Doctrine and our Conversation.
we cannot repro•e with that boldnesse that we should, if our life be not answerable to our Doctrine; he is not easily induced to strike, that must hit himself,
we cannot repro•e with that boldness that we should, if our life be not answerable to our Doctrine; he is not Easily induced to strike, that must hit himself,
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and they to be sons of consolation, who have themselves been in distresse, Saint Paul having found comfort himself knew the better how to comfort others, and having himself obtained mercy, he knew the better how to preach it unto others;
and they to be Sons of consolation, who have themselves been in distress, Saint Paul having found Comfort himself knew the better how to Comfort Others, and having himself obtained mercy, he knew the better how to preach it unto Others;
Blurrs will never be well cleansed with blotted fingers, and men are hardly drawn to be vertuous by those, whose lives are vicious; or perswaded by their good words, whose deeds are evill.
Blurrs will never be well cleansed with blotted fingers, and men Are hardly drawn to be virtuous by those, whose lives Are vicious; or persuaded by their good words, whose Deeds Are evil.
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we ought not to say with the Donatists, Factor legis tantum debet audiri our Blessed Saviour hath taught us otherwise, Math. 23.2, 3. Shewing, that the Scribes and Pharises, who said and did not, yet sitting in the Chair of Moses, i. e.
we ought not to say with the Donatists, Factor Legis Tantum debet audiri our Blessed Saviour hath taught us otherwise, Math. 23.2, 3. Showing, that the Scribes and Pharisees, who said and did not, yet sitting in the Chair of Moses, i. e.
This is our duty, but yet, unlesse our hearts be seasoned with the more grace, the unworthinesse of the Messenger, will much impair the credit of the Message,
This is our duty, but yet, unless our hearts be seasoned with the more grace, the unworthiness of the Messenger, will much impair the credit of the Message,
And therefore (brethren) let us lay this to heart, that so, as we speake we may do, as we preach we may practise, lest having opened the door unto others, we our selves be shut out.
And Therefore (brothers) let us lay this to heart, that so, as we speak we may do, as we preach we may practise, lest having opened the door unto Others, we our selves be shut out.
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and to make us speechlesse to be deservedly questioned in the words of the Apostle Rom. 2. Thou that teachest another, teachest not thou thy self? &c. v. 21, 22. It cannot but prick us at the very heart, to be examined by our Master in the words of the Psalmist, what hast thou to do to declare my Statutes,
and to make us speechless to be deservedly questioned in the words of the Apostle Rom. 2. Thou that Teachest Another, Teachest not thou thy self? etc. v. 21, 22. It cannot but prick us At the very heart, to be examined by our Master in the words of the Psalmist, what hast thou to do to declare my Statutes,
and to take my Covenant in thy mouth, seeing thou hatest instruction, and hast cast my words behind thee? Psal. 50.16, 17. These are all working passages, if duly thought upon:
and to take my Covenant in thy Mouth, seeing thou Hatest instruction, and hast cast my words behind thee? Psalm 50.16, 17. These Are all working passages, if duly Thought upon:
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secondly, the sin of the Priest becomes an occasion of the peoples sin, for where it is said v. 3. If the Priest sin according to the sin of the People, the sense is thus rendred by some,
secondly, the since of the Priest becomes an occasion of the peoples since, for where it is said v. 3. If the Priest since according to the since of the People, the sense is thus rendered by Some,
If the Priest sin in reatum populi (that is) so that the people sin, for many times it comes to passe, that the people are incouraged to sin by the example of the Priest;
If the Priest since in Guilty People (that is) so that the people since, for many times it comes to pass, that the people Are encouraged to sin by the Exampl of the Priest;
as if it were, to shew that the sin of the Priest is as great as the sinne of the whole Congregation, at least it argues that the sins of the Priest, are more heynous then the sins of other men.
as if it were, to show that the since of the Priest is as great as the sin of the Whole Congregation, At least it argues that the Sins of the Priest, Are more heinous then the Sins of other men.
shining as a light in the world, holding forth the word of life, and burning in being blamelesse, and harmlesse, and without rebuke in the midst of a crooked and perverse Nation, according to that of Saint Paul Philip. 2.15.
shining as a Light in the world, holding forth the word of life, and burning in being blameless, and harmless, and without rebuke in the midst of a crooked and perverse nation, according to that of Saint Paul Philip. 2.15.
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A Minister that is neither burning nor shining, what is he better then a stinking snuffe in the bottom of the Candle-stick? He that is a shining, and not a burning light, is but like a Glow-worm, or as rotten wood:
A Minister that is neither burning nor shining, what is he better then a stinking snuff in the bottom of the Candlestick? He that is a shining, and not a burning Light, is but like a Glowworm, or as rotten wood:
The Ministers of the Gospell are the Salt of the earth, but when their life and Doctrine are at variance then the Salt becomes unsavoury, and unsavoury Salt is good for nothing,
The Ministers of the Gospel Are the Salt of the earth, but when their life and Doctrine Are At variance then the Salt becomes unsavoury, and unsavoury Salt is good for nothing,
And yet as tart as it is, 'tis founded on the truth, for God will be sanctified in those that come nigh him, either by their holy carriage, or in their just confusion.
And yet as tart as it is, it's founded on the truth, for God will be sanctified in those that come High him, either by their holy carriage, or in their just confusion.
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as you have done that that concerns others, of you it is required, as well as of us, not to rest onely in an outward profession, but that your hearts also be seasoned with the word of God.
as you have done that that concerns Others, of you it is required, as well as of us, not to rest only in an outward profession, but that your hearts also be seasoned with the word of God.
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it may suffice to gain admission into the visible Church, but that alone cannot prove us to be true Members of that Church that is invisible, the congregation of the first Heb. 12.23. born whose names are written in heaven.
it may suffice to gain admission into the visible Church, but that alone cannot prove us to be true Members of that Church that is invisible, the congregation of the First Hebrew 12.23. born whose names Are written in heaven.
Let us take a brief survey of those severall parts which go to the making up of a form of Godlinesse, and see how little profit they can affoord us if the power be wanting;
Let us take a brief survey of those several parts which go to the making up of a from of Godliness, and see how little profit they can afford us if the power be wanting;
it is the washing away of sin, Tit. 3.5. the laver of regeneration, our matriculation into the Kingdom of heaven, and yet if when we come to yeers, we want the restipulation of a good conscience, it affoords us no benefit.
it is the washing away of since, Tit. 3.5. the laver of regeneration, our matriculation into the Kingdom of heaven, and yet if when we come to Years, we want the restipulation of a good conscience, it affords us no benefit.
And who can boast of being Baptized, that hath nothing to boast of but being Baptized? Simon Magus by vertue of his outward profession, had admission unto Baptisme,
And who can boast of being Baptised, that hath nothing to boast of but being Baptised? Simon Magus by virtue of his outward profession, had admission unto Baptism,
as well as Simon Peter, and yet he was in the gall of bitternesse, and in the bond of iniquity, Acts 8.23. Again, to frequent the house of God, it is our duty, and indeed an happinesse to enjoy the liberty of praising God in the great Congregation:
as well as Simon Peter, and yet he was in the Gall of bitterness, and in the bound of iniquity, Acts 8.23. Again, to frequent the house of God, it is our duty, and indeed an happiness to enjoy the liberty of praising God in the great Congregation:
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And where this liberty is enjoyed, it is suspicious at the best to forsake the Heb. 10 25. assembling of our selves together as the manner of some is.
And where this liberty is enjoyed, it is suspicious At the best to forsake the Hebrew 10 25. assembling of our selves together as the manner of Some is.
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and the other left, the one found favour, and the other was rejected. Again, That we enter into the house of God humiliata corpare, & inclinatâ cervice;
and the other left, the one found favour, and the other was rejected. Again, That we enter into the house of God humiliata corpare, & inclinatâ cervice;
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and what Religion can that be, that shall teach men to be slovenly and unmannerly about the service of God? had we onely soules, God would never require the reverence of our bodies, or had we onely bodies, he would never require the fear of our soules; but having given us both, he looks for the service of both; and seeing he is as well the God of our bodies, as the Father of our Spirits, he requires to be glorified both in Body and Spirit, and expects to be served as well with reverence, as with Godly fear. And yet who can brag of the externall homage performed to the Son of God;
and what Religion can that be, that shall teach men to be slovenly and unmannerly about the service of God? had we only Souls, God would never require the Reverence of our bodies, or had we only bodies, he would never require the Fear of our Souls; but having given us both, he looks for the service of both; and seeing he is as well the God of our bodies, as the Father of our Spirits, he requires to be glorified both in Body and Spirit, and expects to be served as well with Reverence, as with Godly Fear. And yet who can brag of the external homage performed to the Son of God;
why we should affoord it our best attention, for it is the seed of our regeneration; 1 Pet. 2.2. Milk to suckle us in our infancy, strong meat to nourish us in our riper yeers;
why we should afford it our best attention, for it is the seed of our regeneration; 1 Pet. 2.2. Milk to suckle us in our infancy, strong meat to nourish us in our riper Years;
it is able to Acts 20.32. build us up; and to give us an inheritance among them that be Sanctified: Rom. 1.16. James 1.22. It is the power of God to our Salvation.
it is able to Acts 20.32. built us up; and to give us an inheritance among them that be Sanctified: Rom. 1.16. James 1.22. It is the power of God to our Salvation.
neither is the blessing annexed to bare hearing, but Blessed are they that hear the word of God and keep it, Luke 11.28. What should I speak of knowing of the Scriptures? a bare speculation can nothing availe us, in the cases of Divinity.
neither is the blessing annexed to bore hearing, but Blessed Are they that hear the word of God and keep it, Lycia 11.28. What should I speak of knowing of the Scriptures? a bore speculation can nothing avail us, in the cases of Divinity.
yet if this be not done with due preparation, it will be so far from profiting of us, that it will occasion an increase of condemnation, There were some (you know) that said, We have Luk 13.26, 27. eat and drunk in thy presence,
yet if this be not done with due preparation, it will be so Far from profiting of us, that it will occasion an increase of condemnation, There were Some (you know) that said, We have Luk 13.26, 27. eat and drunk in thy presence,
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and yet because they could say no more, God owned them not, but sent them away with a nescio vas. The outward performance of all these things, is but a form of Godlinesse,
and yet Because they could say no more, God owned them not, but sent them away with a nescio vas. The outward performance of all these things, is but a from of Godliness,
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for simulata fanctitas est daplex iniquitas, counterfeit holinesse is double iniquity. And rest not onely in the bare outward performance of Religions actions;
for Simulata fanctitas est daplex iniquitas, counterfeit holiness is double iniquity. And rest not only in the bore outward performance of Religions actions;
And yet think not that a Christian hath discharged all his duty, when he hath had some care of the inward tempar of his heart and soule, there must be also a due regard of the outward carriage; the same mouth that said, Have Salt in your selves;
And yet think not that a Christian hath discharged all his duty, when he hath had Some care of the inward tempar of his heart and soul, there must be also a due regard of the outward carriage; the same Mouth that said, Have Salt in your selves;
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so Brugensis, not as if there should be no superiority at all among the Clergy, but that there should be no ambitious striving for superiority among the Clergy, superiority is the Mother of Peace, but striving for it brings forth division.
so Bruges, not as if there should be no superiority At all among the Clergy, but that there should be no ambitious striving for superiority among the Clergy, superiority is the Mother of Peace, but striving for it brings forth division.
To bring the Clergy down to a Parity is the ready way to set up Confusion; for where there's no superiority, there can be no Order; and no Order, no Peacs.
To bring the Clergy down to a Parity is the ready Way to Set up Confusion; for where there's no superiority, there can be no Order; and no Order, no Peacs.
and they tend all to one, for the ministration of the Spirit, it given to every man to profit withall, v. 7. And for this cause are there such diversities and differences, that having every man need of another we should agree the better, that so there might be no 1 Cor. 12.25. schisme in the body;
and they tend all to one, for the ministration of the Spirit, it given to every man to profit withal, v. 7. And for this cause Are there such diversities and differences, that having every man need of Another we should agree the better, that so there might be not 1 Cor. 12.25. Schism in the body;
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But yet as he sweetly addes, Soda•• est cavendum, ne veritati• regula•• •pin••es & affect•• sa•• fa••rent, quod nist pridem multife• issent, minus •tique conf•sionum Ecclesia nunc haberes;
But yet as he sweetly adds, Soda•• est Cavendum, ne veritati• regula•• •pin••es & affect•• sa•• fa••rent, quod nist pridem multife• issent, minus •tique conf•sionum Ecclesia nunc haberes;
men must take heed, that they do not make their own conceits and fancies the rule of truth, which if some men had not done, without doubt there had not been so much confusion in the Church.
men must take heed, that they do not make their own conceits and fancies the Rule of truth, which if Some men had not done, without doubt there had not been so much confusion in the Church.
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For what essentiall fundamentall truth hath our Church wanted? and if none, there's no reason we should keepe so much adoe about truths of an inferiour nature,
For what essential fundamental truth hath our Church wanted? and if none, there's no reason we should keep so much ado about truths of an inferior nature,
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And what dreadfull vengeance befell Korah and his complices, we may read at large, Numb. 16. The earth opened her mouth and swallowed up some of them, v. 32. And Fire came out from the Lord,
And what dreadful vengeance befell Korah and his accomplices, we may read At large, Numb. 16. The earth opened her Mouth and swallowed up Some of them, v. 32. And Fire Come out from the Lord,
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and devoured others, v. 35. I will not wish the Incendiaries of our times, that have made use of their strength, to the rending asunder both of Church and State;
and devoured Others, v. 35. I will not wish the Incendiaries of our times, that have made use of their strength, to the rending asunder both of Church and State;
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but their own conversion rather (and yet Saint Paul wisheth that they that troubled the Galatians, were even cut off, Gal. 5.12.) But I must needs say, that they, whom God hates with more then a common hatred, have but little reason to expect Peace at the last without repentance;
but their own conversion rather (and yet Saint Paul wishes that they that troubled the Galatians, were even Cut off, Gal. 5.12.) But I must needs say, that they, whom God hates with more then a Common hatred, have but little reason to expect Peace At the last without Repentance;
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yet we must differ in a way of le••, we must retain charity still, and give to each other the right-hand of fellowship; and the chiefest contention, that ought to be amongst the Ministers of Christ, should be,
yet we must differ in a Way of le••, we must retain charity still, and give to each other the right-hand of fellowship; and the chiefest contention, that ought to be among the Ministers of christ, should be,
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but to you also of the L•ity it belongs to live in Peace. And therefore in the next place, I apply my self to you in the words of my Text, have you Peace one with another.
but to you also of the L•ity it belongs to live in Peace. And Therefore in the next place, I apply my self to you in the words of my Text, have you Peace one with Another.
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nor malice in your hearts, no bitternesse, or railing in your mouths, no vexatious provocations in your carriage, or molestations in your actions; but as it becomes neghbours, as it becomes brethren, as fellow Subjects, as fellow Christians, as fellow-Members, as fellow-heirs of the grace of life, be ye peaceable.
nor malice in your hearts, no bitterness, or railing in your mouths, no vexatious provocations in your carriage, or molestations in your actions; but as it becomes neighbours, as it becomes brothers, as fellow Subjects, as fellow Christians, as Fellow members, as fellow-heirs of the grace of life, be you peaceable.
〈 ◊ 〉 be ye all Peace, let all your thoughts, words and actions tend to Peace; study for Peace, speake for Peace, do for Peace, suffer for Peace, pray for Peace, pay for Peace,
〈 ◊ 〉 be you all Peace, let all your thoughts, words and actions tend to Peace; study for Peace, speak for Peace, do for Peace, suffer for Peace, pray for Peace, pay for Peace,
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if any bewells and mercies fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one minde, &c. ipsa Suada (credo) si loqui posset, non patuisset emphaticateroes.
if any bewells and Mercies fulfil you my joy, that you be like minded, having the same love, being of one accord, of one mind, etc. ipsa Suada (credo) si loqui posset, non patuisset emphaticateroes.
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There is but one Church, Jerusalem which is above, whose name by interpretation, is, a vision of Peace. There is but one hope of our calling, and that is to Peace.
There is but one Church, Jerusalem which is above, whose name by Interpretation, is, a vision of Peace. There is but one hope of our calling, and that is to Peace.
Thirdly, take notice of the miseries, that wait upon divisions and strife, and then we shall easily be induced to say, That if any comfort live, it is in Peace.
Thirdly, take notice of the misery's, that wait upon divisions and strife, and then we shall Easily be induced to say, That if any Comfort live, it is in Peace.
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How justly therefore are they to be blamed, that are contentious, and quarrelsome, that are of turbulent Spirits, that savour altogether of Contradiction, that stirre up strife all the day long? The very heathen could say, Convenit a litibus quantum liceat,
How justly Therefore Are they to be blamed, that Are contentious, and quarrelsome, that Are of turbulent Spirits, that savour altogether of Contradiction, that stir up strife all the day long? The very heathen could say, Convenit a litibus quantum liceat,
We blame the Papists, and that justly, because they would never give way to have the differences between them and us freely debated in a generall Counc•••;
We blame the Papists, and that justly, Because they would never give Way to have the differences between them and us freely debated in a general Counc•••;
and the Members there of, compared to such creatures as are most peaceable; tither to a Cant. 2.2 spotlesse Rilly; that hath no venoenous prickles: or to Iohn 10.27. a•harmlesse sheep, which yee do to binding, sheering, and slaughter without opening the mouth:
and the Members there of, compared to such creatures as Are most peaceable; tither to a Cant 2.2 spotless Rilly; that hath no venoenous prickles: or to John 10.27. a•harmlesse sheep, which ye do to binding, sheering, and slaughter without opening the Mouth:
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And therefore if we judge by this rule, we may considently affirm, that they cannot have any good assurance of being the friends of God, that are Enemier to Peace. And when to loue of Peace, what hopes of a Blessing ▪
And Therefore if we judge by this Rule, we may confidently affirm, that they cannot have any good assurance of being the Friends of God, that Are Enemier to Peace. And when to love of Peace, what hope's of a Blessing ▪
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O•• the first day God made the light, and he saw it was good, Gen. 1.4. On the third day, he made the Sea, and the dry land, and he saw it was good v. 10. and so for the rest of the dayes;
O•• the First day God made the Light, and he saw it was good, Gen. 1.4. On the third day, he made the Sea, and the dry land, and he saw it was good v. 10. and so for the rest of the days;
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but this I am sure of, where there are unnecessary divisions, and needlesse contentions, there wants both Gods approbation and his blessing. And therefore if you be indeed, what you would be accounted, the Children of God,
but this I am sure of, where there Are unnecessary divisions, and needless contentions, there Wants both God's approbation and his blessing. And Therefore if you be indeed, what you would be accounted, the Children of God,
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And having handled this second precept of the Text, with reference to the Clergy and Laity a part, give me leave now in a word, to joyn you both together.
And having handled this second precept of the Text, with Referente to the Clergy and Laity a part, give me leave now in a word, to join you both together.
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but that we should so farre as lawfully we may, become all things to all, that so by all means, we may save some, according to that of Saint Paul, 1 Cor. 9.22.
but that we should so Far as lawfully we may, become all things to all, that so by all means, we may save Some, according to that of Saint Paul, 1 Cor. 9.22.
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And for the People, their care also should be to live in Peace with their Pastors, and not be as those that strive with the Priest. It is but the Devills pollicy to stirre up the People, to pick quarrells with their Ministers, that so their Ministery may do the lesse good upon their own soules.
And for the People, their care also should be to live in Peace with their Pastors, and not be as those that strive with the Priest. It is but the Devils policy to stir up the People, to pick quarrels with their Ministers, that so their Ministry may do the less good upon their own Souls.
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First, for the Clergy, the way to preserve our credit with the People is, first diligently to preach the word of God in truth, without respect to any mans person, according to the practise of that great Shepheard,
First, for the Clergy, the Way to preserve our credit with the People is, First diligently to preach the word of God in truth, without respect to any men person, according to the practice of that great Shepherd,
and yet Saint Paul doth conjure him in the highest way that can be, to preach the word of God with diligence, 2 Tim. 4.1, 2. The Prophet saith, That the Priests lips should keep knowledge, Mal. 2.7. and there is somewhat in that phrase more then ordinary.
and yet Saint Paul does conjure him in the highest Way that can be, to preach the word of God with diligence, 2 Tim. 4.1, 2. The Prophet Says, That the Priests lips should keep knowledge, Malachi 2.7. and there is somewhat in that phrase more then ordinary.
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Saint Paul doth require both of Timothy and Titus, that no man should despise them, 1 Tim. 4.12. and Tit. 2.15. A man might wonder at the first view, what the Apostle should mean by this; especially considering what followes;
Saint Paul does require both of Timothy and Titus, that no man should despise them, 1 Tim. 4.12. and Tit. 2.15. A man might wonder At the First view, what the Apostle should mean by this; especially considering what follows;
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Put them in minde to be subject to principalities, and powers, to obey Magistrates, to be ready so every good work, to speak evill of no man, &c. c. 3. •. 1, 2. Should not Saint Paul rather have enjoyned the people not to despise their Pastours? or if that must be the Pastors care, should he not have enjoyned the preaching of some more pleasing Doctrine,
Put them in mind to be Subject to principalities, and Powers, to obey Magistrates, to be ready so every good work, to speak evil of no man, etc. c. 3. •. 1, 2. Should not Saint Paul rather have enjoined the people not to despise their Pastors? or if that must be the Pastors care, should he not have enjoined the preaching of Some more pleasing Doctrine,
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but Saint Pauls thoughts (you see) are otherwise, of us it is required, to see that no man despise us, and the way to preserve our persons from contempt, is not by any unworthy complying with the peoples humours,
but Saint Paul's thoughts (you see) Are otherwise, of us it is required, to see that no man despise us, and the Way to preserve our Persons from contempt, is not by any unworthy complying with the peoples humours,
and that the ready way for Ministers to be Masters of the peoples love and affections, is for them to be holy rules and examples to their lives and actions. It is we our selves, that either make our selves vile in the peoples e•es by our vicious courses,
and that the ready Way for Ministers to be Masters of the peoples love and affections, is for them to be holy rules and Examples to their lives and actions. It is we our selves, that either make our selves vile in the peoples e•es by our vicious courses,
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and to hear with their eares, and to condemn every man for wrong that is not right of their stamp both in opinion and practise, tis no wonder if there be divisions amongst us.
and to hear with their ears, and to condemn every man for wrong that is not right of their stamp both in opinion and practice, this no wonder if there be divisions among us.
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It is observed by men judiciously wise and deliberately moderate, that the virulency of the Papists, who account all Hereticks, that do in any sort protest against their Tyranny, and superstitions:
It is observed by men judiciously wise and deliberately moderate, that the virulency of the Papists, who account all Heretics, that do in any sort protest against their Tyranny, and superstitions:
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What harm soever in private, families, there groweth by disobedience of Children, stubbornesse in servants, untractablenesse in them, who although they otherwise may rule,
What harm soever in private, families, there grows by disobedience of Children, Stubbornness in Servants, Untractableness in them, who although they otherwise may Rule,
The first of these precepts concerns the inwardman, the second concerns our outward carriage: the first lookes unto God, the second to our neighbour, and both these must go together;
The First of these Precepts concerns the inwardman, the second concerns our outward carriage: the First looks unto God, the second to our neighbour, and both these must go together;
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not onely in the sight of men, but also in the sight of God, exercising Acts, 24.16. our selves to keep a conscience void of offence both toward God and men.
not only in the sighed of men, but also in the sighed of God, exercising Acts, 24.16. our selves to keep a conscience void of offence both towards God and men.
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Again, the first of these concerns Salt, and the second Peace; and neither must our Salt be unpeaceable, nor our Peace unsavoury: Peace and Salt must go both together.
Again, the First of these concerns Salt, and the second Peace; and neither must our Salt be unpeaceable, nor our Peace unsavoury: Peace and Salt must go both together.
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as ill asunder, for holinesse alone is never like to see the God of Peace, and Peace alone is never like to see the God of holinesse, for without it no man shall see the Lord.
as ill asunder, for holiness alone is never like to see the God of Peace, and Peace alone is never like to see the God of holiness, for without it no man shall see the Lord.
That Peace is to be slighted, that is void of Purity; and that Purity to be suspected, that is not peaceable: Purity without Peace is but factious singularity, and Peace without Purity, is but prophane conspiracy; and if Peace and purity go not both together, it is to be doubted, that neither of them belongs to the wisdom from above.
That Peace is to be slighted, that is void of Purity; and that Purity to be suspected, that is not peaceable: Purity without Peace is but factious singularity, and Peace without Purity, is but profane Conspiracy; and if Peace and purity go not both together, it is to be doubted, that neither of them belongs to the Wisdom from above.
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If therefore we expect to eat of the fruits of our labours with comfort, let us not do the work of God by halves, what God hath joyned together, let no man put asunder, but let us have Salt in our selves, and Peace one with another.
If Therefore we expect to eat of the fruits of our labours with Comfort, let us not do the work of God by halves, what God hath joined together, let no man put asunder, but let us have Salt in our selves, and Peace one with Another.
Now the God of 2 Thes. 3.16. Peace himself, give us Peace alwayes by all means; and 1 Thes. 5.23. sanctifie us also througout, that our whole Spirit, Soul and Body may be kept blamelesse unto the coming of our Lord Iesus;
Now the God of 2 Thebes 3.16. Peace himself, give us Peace always by all means; and 1 Thebes 5.23. sanctify us also throughout, that our Whole Spirit, Soul and Body may be kept blameless unto the coming of our Lord Iesus;
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Nullo modo legitur uva de spinis, quia nunquam despinarum radicibus oritur. Sed cumse spinosis sepibus pelmes vitis implicuit, non ideò fructus, qui illic pendet, horretur; sed spina cavetur, uva decerpitur. Aug. contra. lit. petil. lib. 3. cap. 8.
Nullo modo legitur uva de spinis, quia Never despinarum radicibus oritur. Said cumse spinosis sepibus pelmes vitis implicuit, non ideò fructus, qui illic Pendet, horretur; sed spina cavetur, uva decerpitur. Aug. contra. lit. Petil. lib. 3. cap. 8.
