to regulate Evangelists and Note three 1. Pastors both in their fixed residences so we have it Tit. 15. as also in their necessarie excursions and delegations for although as Gillesp. q. 4. Miscell well notes for latitude the office of the Evangelist was commensurable with that of an Apostle yet so they were not for power of Commission or jurisdiction 2. is That accordingly Paul indeavours to be usefull now that is 2. by Epistolick CoÌ„mission to supply the want of his Personall presence comforts and conference Thus the Fathers of the ancient kirk did as said is and this is to lesson us now that as occasion is offered from Providence we imitate him in this 3. is That 3. hence I finde no warrant for Roman-Rescripts or papall Decretalls now for it were in consequent to argue from the power of Apostolick Delegations to that of the present Roman tyrannicall Dayes wer that Roman delegations to sister Churches as to Carthage Antioch Millan Alexandria were wholsome but the case is altered as is well noted by Spalato lib. 4. cap. 12. Rep. eccl Qâ—eolim fuit legatio sana postea valetudinaria tandem mortua facta First it was sound then languid lastly dead and null As for the Third unto thee whether to him as an Evangelist III. To whom or as an ordinarie Pastor at EPHESUS it matters not much Onlie this he as an inferiour was to receive Orders from a potestative Superiour as the same Spal writes l. 4. cap. 1. Justin Martyr and Beza hold him out as the Angel of the Church of Ephesus or that he was Moderator Bishope and President amongst the Elders there I shall now onely marke what good account Paul gives of him in Scripture And first see his Linage birth and breeding 1. Who he was II. Tim. 1. 5. secondly his Calling II. Tim. 4. 5. thirdly his gifts and abilities II. Tim. 1. 6. II. Tim. 3. 15. I. Tim. 3. 14. Fourthly his diligence and fidelitie in imployments see Phil. 2. 20. Fifthly his strict walking insinuated I. Tim. 5. 25. Whence I note this Where all these concurre it is an evident signe of an inward CALL The Madeburg Centur. lib. 2. Câ—nt 1. cap. 3. hold as others also That Hee with Onesimus Dion Areopag were executed at ROME by Domitians command Use to be made hereof is this Since Paul writes to him then Vse Timothy must reade this script both to make him wise to salvatioÌ„ as also to behave himself as becomes in Gods house Are not all scriptures Gods epistles to men so August on psal 90. The scripture is Gods letter dated from that City to which as pilgrames wee travell The first Nicen Councel decreed That no Christian want a Bible CHRYSOST 3 Hom. on Lazar. bids the people take the Bable and reade it HIERON in the epitaph of Paul and in his epistle to Laeta Theodora c. affirmeth it to be unlawfull for women to be ignorant of the scriptures or that one day should passe without learning something out of them daylie Whose testimonies I the rather cite against these two most erroneous bold assertions of the Iesuite Stapleton Relect. Cont. 5. q. 3. a. 4. First That the Translation of Scriptures is the seminarie of heresie 2. That the reading of scriptures by the Laicks is impious and pernitious O heavens be astonished at this The INTENT is to come shortly to them Anent this comparative 2. his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I note that some as Aretius referre it vnto his writting but others to the nearest his comming But the maine Observe of Critiques here is That this Comparative addeth much to the simple signification of the absolute so it is Joh. 13. 27. so Act. 25. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so II. Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since then wee finde his Resolve is for Ephesus the question is Did hee indeed by a locall motion returne to it Although some for the affirmative ground on the words Act. 18. 23. yet the most are for the negative and if so yet his Intent is rationall and for why to come good vse as is well observed by judicious Calvin and learned Danaus as 1. to represse insolent and contumacious Spirits and to sober their minds upon the supposall of his speedy returne 2. To refresh the present incumbent with a comfortable hope of injoying his personall presence to ease and relieve him 3. To excite Timothy and stirre him up to further diligence to and attendance on his Calling see the like I. Tim. 4. 13. 4. To demoÌ„strat Pauls continued care of the welfare of all the Churches of Christ Now to this vers 15. bee subjoines a PROVISO If his occasionall affaires should retard him yet in the interim make use of this written Directory Now these words But if I tarry long are very well rendered Verse 15. by Chrysost on the place thus Whether I come sooner or later or in Providence not at all yet by these I minde thee of this HOW TO BEHAVE THY SELF c. do thou duty follow these precepts thus set down or further to be set down applicable to all Pastors Churches as to Timothy and Ephesus Here wee may take notice of those I. Obser two 1. by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee see his promised returne to be conditionall but not absolute as is well noted by Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth Chrysost on the place For though all prima 〈…〉 were sufficiently revealed to the Apostles yet all future and emergent Circumstances were not clearly revealed Then waite on duty submit to providence referre events to God Distinguish between Gods disposals and 2. Obj. is an vse mans proposals The spirits impulse admitts of no repulse see a cleare instance of this Act. 16. 7. there the Holy Ghost did forbid them to preach the word in Asia and the spirit did not suffer them to go to Bithynia But to passe this as lesse Materiall Let us consider what the 1. The end of writting Church is in which a behaviour sutable is required In which observe these two 1. The end of his writting that thou mayest know how c. 2. The Churches dignity which is the object of this comely behaviour by way of Panegyrick beyond all that can be given to all Arts or sciences In the which are those two 1. Who is the Proprietary of this House and of the Church 2. What is the property or rather office of this house and Church that is to be the ground and pillar of the trueth Now because the Object well known moves and excits to the 2. A description of the Object duty we shal insist on these two first Namely why the Church is called the house of God the Church of the living God with some vses of either then in what sense the Church is indeed and justly so called the pillar and ground of trueth As for the first of these two titles
The house of God the 1. The house of God Church in scripture is compared to a garden inclosed to an Army to a City and here to an House but to that of God CHRYSOST affirming the Apostle here to allude to Bethel and to the Temple of the Lord. Here first consider Why the Church hath this denomination then give some vses of it As to the first The very origination or signification of the I. Why the Church is so called word in the Hebrew Greeke and English relates to it as of God In the first it is building in the second it is dwelling in the third it is defending IT is well remarked by D. HaÌ„mond this is a phrase taken froÌ„ that speciall place of Gods presentiating himself For as Ambrose sayes Thoughall the world be his Dominion yet the Church is onely his House For here Hee dwels here hee delights to meete with the pious devout soule here hee receives their addresses here hee answers their petitions here he is worshipped Three-fold hous of God 1. Materiall and without this house is no such communications no such intertainment But further to cleare this the word House of God relates either 1. to the Materiall house whereof reade I. King 8. ordained as an adminicle to advance Prayer praise sacrifices in it Or Sedgwick on psal 23. mantaines this to Of this hous ar these places meaned luke 19. 46 Eccl. 4. last be Gods house both for operation and for separation in that divine duties and services are performed in it and so to be set a part as not to be a Stable or an Aile-house The primitive Christians after the publick peace of Christendome sutably had their Auditories and Oratories which the Grecians and Latines called Basilicae and Dominicae 2. Is the Coelestiall whereof we we reade 2. Cor. 5. 1. 2. and Joh. 14. 2. 3. Is the Spirituall yet 2. Coelestiall Militant the true Church on earth both visible and invisible this is here and of this house are also these places Heb. 3. 2. 6. 3. Spirituall I. Pet. 4. 17. Psal 69. 9. Luk. 1. 27. Ephes 2. 19. Gal. 6. 10. This is that house where fatnesse is psal 36. 8. this is that house wher satisfying goodnesse is psal 65. 4. this is that house of David luk 1. 33. this is that house built on the Rocke Matth. 7. 24. this is that house where holinesse is seemly psal 93. 5. here wee inquire psal 27. 4. here he remains by ordinances and his spirit see I. cor 3. 16. I. Cor. 6. 19. II. Cor. 6. 16. Augustine yet further holds out the resemblance thus 1. A house hath the ground the walls the roofe so the Church hath saith to be grounded upon hope to bee erected by and love that covereth c. 2. A great house hath severall Office-bearers so that the Church I. Cor. 12. 28. Ephes 4. 11. 12. 3. A great mans house hath vessels and vtâ—nfiles of all and for all sorts Now as God is a great Honsholder Matth. 20. 1. so hath he in the Catholick Visible Church vessels of diverse frames II. Tim. 2. 20. 4. In a great house is provision for young and old poore and rich weake and strong so it is in this house see Heb. 5. 12. 13. 14. I. Pet. 2. 2. Matth. 15. 26. Marke the Differences between God his house ours 1. 2. 3. 4. 5. 27. 5. In a great house there is but one Head and Lord so here it is Ephes 33. 22. Eph. 5. 24. Col. 1. 18. But yet further to inlarge the point marke the great differences between Gods House and our houses in these 1. Our houses keepe and defend us but God keeps and defends His House psal 121. 3. 5. 6. psal 125. 2. Isai 40. 2. Isai 27. 2. 3. it is not with Gods house as with that of dagon I. Sam. 5. 4. 2. Our houses locally comprehend us but no house coÌ„prehends God as I. Kings 8. 27. 4. Wee may be absent from our houses elswhere but it is not so here see psal 24. 1. Matth. 28. 20. Isai 43. 2. Heb. 13. 5. 5. The strongest of our houses they decay weare away and are perishing as Amos 6. 11. Psal 49. 11. 12 but not so here All true Members of this lower house or Militant Church though now they be Viatores shall be of the vpper house or of the Triumphant Church and Comprehensores see psal 84. 11. The Lord will give grace and glory 6. O how farre is this House surpassing all the magnifick Structures all the sumptuous fabricks of the most curious and exquisite Architects of this world if wee either regard the eminent Structure the situation the accomodation the contrivement the duration the perfection of its beauty see psal 87. Isai 26. 1. 2. Heb. 11. 10. Rev. 21 c. Never talk of the Persian Hispaan the Ethiopian Amara the Egyptian Pyramids the Adrian Mole or the Lorenzo in Spayn for in comparison with this They are but as the drope of the bucket compared to the sea or as the dust of the ballance compared to the whole earth Vses 1 Now in so much That sutable to this House of God behaviour is required my first vse is this Laboure to be within this house Do as David psal 23. 5. I will dwell in it for ever This is the Mother of us all This must be to us as the Ark of Noah not onely to be in it but abide in it see Joh. 15. 6. 7. I. Joh. 2. 19. Away with separation needlesse and unjust IT is a good word of CYPRIAN He that hath not the Church for his Mother he hath not God for his Father If we be Members of this House it shall be our best behaviour to 2. Vse carry so as becomes the house wee are come off Let us look out like vessels of honour fitted for the Masters use a peevish or a ranting behaviour argues a vessell of dishonour Remember that of ps 93. 5. Holinesse becomes thy house O Lord it is good word of Nehemiah chap. 6. vers 11. Should such a man as I flee Should one inrolled in the King of heavens Family carry basesly idlely divisively Remember who are without Revel 22. 15. c. If civill carriage bee much required and looked after in a great mans house how much more is christian and spirituall behaviour required in this great Lords House Then in particular Let each Member minde the welfare and 3. Vse standing of Gods house Augustine being interrogated how this should bee Answered Orando juvando condolendo congaudendo for which acts see these scriptures psal 122. 9. 7. 8. 9. Amos 6. 6. Rom. 12. 15. I. Cor. 12. 26. psal 42. 4. psal 27. 4. c. Our greatest joy and glory shall be to contribute our talents hither to repaire breaches to restore paths to dwell in Then in speciall Let Ministers looke to their behaviour in this house No house requires so wise
Lynd and L. Sharpus 2. Let any impartiall Reader consider the five Propositiones called the determination of Innoc. X. anno 1653. for the Molinists against the Jansenists and he shall finde in them a new faith unknown to the better and purertimes of the Church Certaine it is a heterodox Representative can no more lay challenge to a Pillar then a Where to chastity or as a Theefe to honesty Whence it is acutly said by one of One thrasonickly boasting but misapplying the words of Psal 75. 3. I beare up the Pillars of it nay rather as it is II. King 25. 13. They have broken the Pillars of brasse and carried the brasse to Babylon If the Church of the Living God be a Pillar of trueth holding 2 Obs them out then men may reade and heare and see these trueths then it a Visible Church and Pillar Here I do lay aside and justly condemne both extreams 1. Is of these that mantain no Kirk to bee a true PILLAR but that of the predestinate which is Invisible 2. Is of these who hold no Kirk to be the Pillar of trueth on earth but a glorious conspicuous visible pompatick a Kirk dressed to the eye full of worldly splendor and outward magnificence as Bellarm. defines it If the Kirk of God be the Pillar of trueth then that is a false assertion of the Socinian or Racovian Catechisme That from the 3 Obs Apostles dayes for the space of 1400 years the Kirk of Christ hath perished and that in that whole long intervall there was nothing amongst men called Christians but the Antichristian Whore no saints then no Pillars of trueth then O this is most false and comfortlesse opposing the Promises made to the Church against which the gates of hell shall not prevaile Against which no weapon formed shall prosper Isai 54. 17. see Isai 59. 21. Matth. 28. 20. A Pillar by strong opposition may be made to shake and tremble yea to be at a losse in its former strength standing and yet it is not either cut off or removed from its base Concuti potest at non perire the firmnesse of it continues when the outward splendor is not so apparent but obscured Then it becomes all honest Ministers to be as Pillars and posts in Gods house to hold out all revealed trueths in Gods house 4 Obs an vse plainly pertinently powerfully Malach. 2. 7. The Priests lips should keep knowledge that is as one noteth Even as his heart and braine is for himself so should his lips and tongue be for the good of the Kirk Marke to that end these two words of PAUL Tit. 1. 9. Holding fast the forme of sound words Phil. 2. 16. holding forth the word of life The Lord sayes to Jerem. chap. 1. 18. I have made thee this day an iron pillar that is firme strong and straight so should Ministers be and not broken Reeds like Egypt Isai 36. 6. on which if a man lean it will pierce his hand It is a good remarke of Ravanella This speech of PAUL to Timothy is set down not so much assertivè as preceptivè what ought to bee quomodo oporteat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that seeme to be pillars ought so to carry as that they may be real pillars Let us do our duty in doing in suffering within the compasse of our Callings remembring that sweet word of Christ Revel 3. 12. Him that overcometh will I make a pillar in the Temple of my God and hee shall no more go out Here we may see the great dignity of the Ministry Wee are 5 Obs intrusted with this depositum this pearle of pryce wee are the pillars to which are affixed the Oracles of God See II. Cor. 4. 7. Wee have this treasure c. and this to purpose to propagate and preach to the World It is well answered by Mares to Tirin Our asservation of divine trueths is not as that of a Chist locall and materiall but as said is it is morall and formall for to act as said is is not thecae sed columnae Let us then constantly attend at the posts of Wisdome which thus honours us as to be pillars Since PAUL urges his good Behaviour in his particular Charge 6 Obs at Ephesus hence I collect that a particular Church joined to consolidated as it were with the base may well be called the Pillar of trueth but if any such particular adhere not to the base it is no longer a Pillar What are the seven Churches of the lesser Asia now even turned to rubbish What ar the famoê° Churchs of Africa now Stables to impure Mahumetisme What is become of the renowned Churches of Asia the greater Dennes of Infidelity What is become of many the celebrious Churches of Greece Infected with pernitious heresies God is not tyed to particular times and places As there was a famous orthodox Nicen Councell so was there as infamous and unsound a Nicen. As there was an orthodox Ephesine Councell so after there was a wicked and a praedatorie Ephesin O then it were good for all and every particular Church to remember to practise what the Spirit speaketh to the Churches of Asia As to that of Thyatira Rev. 2. 25. But that which ye have already hold fast till I come As to that of Sardis Revel 3. 3. Remember therefore how thou hast received and heard and hold fast As to that of Ephesus Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do thy first works As to that of Philadelphia Revel 3. 11. Hold that fast which thou hast that no man take thy Crown As that of Laodicea Revel 3. 18. I counsell thee to buy of me gold tried in the sire that thou mayest be rich c. If this Pillar hold out this Light and Law and Rule Then all that are within the verge and reach of it should looke to it 7 Obs walk by it as it is said of the brasen Serpent Numb 21. 9. Ioh. 3. 14. so of this Pillar looke to it beleeve it obey it so farre as it followes Christ I. cor 11. 1. IT is marked of that Pillar that lead the Israelits that it was one and the same pillar that was light to Israel but darknesse to Egypt Exod. 14. 19. so the same Word preached by faithfull Pastors becomes to some The savour of life to life to others of death unto death II. Cor. 2. 16. as an Edict on the post to some is matter of comfort to others not so Here wee see clearly That one and the same thing may bee both supporting and supported both active and passive as to its being and vse and as to trueths the Church supports the trueth in the wayes before specified quoad declarari ac manifestari Trueth againe supports the Kirk in genere entis et moris that it hath the beeing of the Church of the Living GOD and that it in its Latitude and Complexe should be invincible and infallible
THE STABLE TRVETHS OF THE KIRK REQVIRE A SVTABLE BEHAVIOUR Holden forth by way of SERMON upon I. Tim. 3. Vers 14. 15. delivered by Mr. William Dowglas PROFESSOR of Divinity in Kings Colledge in the University of Aberden before the provinciall Synod of Aberdene APRIL 18. 1659. Psal 25. 5. Leade mee in thy truth and teach mee Psal 50. 23. and to him that ordereth his conversation aright will I shew the salvation of God John 17. 17 Sanctifie them through thy truth thy word is truth Act. 26. 25. But he said I am not mad most noble Festus but speak forth the words of truth and sobernesse ABERDENE PRINTED by J. B. in March Ann. 1660. Some Escapes to be thus amended Page 18. lin â— reade enervats and l. 35. r. then it is a. pag. 19. l. 39 r. propose pag 23. l. 30. r. declarations pag. 26. l. 5. 8. infalliblie pag. 28. l 27. adde the word by pag. 29. l. 18. r. concluding pag. 34. l. 4. r. concernment ibid. l. 37. r. vnueâ—eâ—aries pag. 38. l. 19. r. inveigh pag. 43. l. 28. r. feed To the Right Honourable and his singular good Lord My Lord Duffus the Author wisheth such sufficiencie of Grace as may bring to fulnesse of Glory IF true Piety if high esteeme of Learning and true Religion if love to the forme of sound words holding ouâ— saving trueths if due respect to the faithfull Ministers of CHRIST if well purchased Honour if close walking with GOD if ingenuous and honest actings for the good OLD CAUSE may be strong inducements to make vse of such a Patron then for all these jointly let mee be bold humbly to desire to present the following thoughts to publick view under the Patrocinie of your L. honourable Name When these graces in your L. have indeared you to all the Lovers of precious trueths in these parts then why not mee also IT was the earnest desire of some Reverend and godly Ministers both by word and writte that my thoughts upon these verses 14 15 of I. Tim. Chap. 3. should bee published wherein though through much weaknes I confesse I have endeavoured to vindicat cleare diverse precious saving trueths which to make out it behoved me to inlarge some points more fully then were in Sermon delivered wherein my chiefe aime hath been the just opposing of Popery and other Novations the Assertors and Fomenters whereof with a mouth full and foule have poured out all manner of Obloquie and Contempt upon Gospel-trueths and the holy Ministery so to render both odious vselesse ineffectuall which with our own present Coldnesse and Indifferencie in the things of GOD and the not sisting of needlesse debates together with our barrennesse and walking unsutable and behaviour unanswerable to the GOSPEL of CHRIST speak no lesse then the removing of the Candlestick or some great eclipse of Religion among us I have shunned all just offence in owning these trueths if any charge asperitie let these know that were it not That love covereth many blemishes much more might have been spoken If any professe unsatisfaction in some things here let me tell them That I speak the truth in CHRIST that I am for peace but doth not seek to please men I shall spare to adde more onely this That recommending this Treatise both to your L. favourable acceptance and judicious Censure and hoping that your L. will regard the substaÌ„ce of matter accept the minde of the Offerer I recoÌ„mend your L. to the rich Grace of GOD. who hath called you to the unfained love of the trueth and is able to preserve you unblameable therein to the end I do subscribe my self Your L. most humble servant in the Lord Mr. William Dowglas At old Aberdene March 30. 1660. A SERMON Delivered by Mr. VVilliam Dowglas PROFESSOR of Divinity in Kings Colledge before the Provinciall Synod of ABERDENE Aprile 18. 1659. Upon I. TIM Vers 14. 15. These things write I unto thee hoping to come vnto thee shortlie But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of GOD Which is the Church of the living GOD the pillar and ground of the trueth IN this first Epistle The Apostle worthily acquireth himselfe three wayes First as a Pastor instructing Timothy both anent the right end of the LAW as also what Gospel-Trueths are to bee taught professed and practised and withall urging his proficiencie in them as in Chap. 1. and 2. Secondly as a Prophet fortelling dangerous approaching times sad Apostasie totall or partiall as Chap. 4. c. Thirdly as an Apostle prescribing Rules anent the oeconomie of the true Visible Church and emitting Canons anent Office-bearers Bishops and Deacons in that Church as in chap. 3. of which the TEXT is In it are two points considerable I. a Reason why he issues out this Directory which is That he might know how c. II. Upon Division of the Text. the mentioning of his sutable behaviour wee have an elegant description of the Church by way of Commendation in that it is The house of GOD c. the ground of trueth a Summarie of which Trueths we have vers 16. As for the first set down in vers 14. and beginning of vers 15. in it two remarkable points are expressed 1. The course he Vers 14. divided into 2. taketh being absent These things write I unto thee 2. The way he purposeth to supplie that hoping to come unto the shortly But if I c. In the First againe I shall shortly take notice but of these In first are three three I. The Course is writing II. Who doeth write III. Who it is hee writes unto As to the first Scripturall Writtings are for three 1. For I. writting for what Memoriall duration see Isai 30. 8. Exod. 17. 14. 2. For Admonition excitation and Christian edification see I. Cor. 10. 11. II. Pet. 3. 1. and I. John 2. 14. 20. 3. For the due regulating Namely for three of Faith and manners as Joh. 5. 39. Joh. 20. 31. II. Tim. 3. 15. 16. Whence we may collect of what singular use for Unitie Concord were the Encyclickes of the Antient Kirk called by AUGUST CoÌ„municaetoriae literae But passing this I the rather note the Ends of the Divine writes to stoppe Stappletons foule mouth Who Contr. 4. q. 5. preferreth the Word-unwritten to the Written for three Respects 1. For Authority in that the Vnwritten Word may define against the Written 2. That the Vnwritten Word is of greater certanty for determinations of Faith 3. That the Materialls proposed in the Vnwritten Word are more excellent then these in the Written Word The very repetition of which blasphemies may be a just refutation of them As to the Second This is undeniable that it belonged to the Apostolick II. Who writes function to emitt Rules for the Church both in generall as also in particular Here briefly take notice of three 1. It belonged to Apostolick jurisdiction
as an Embleme of a judgement so Gen. 19. 26. 4. For Strengthning and supporting great buildings so Judg. 16. 29. 5. Wee reade I. king 7. 21. that Solomon erected two pillars in the Temple porch called Jachin and Boaz interpreted by the seventy Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Direction and Protection or as others Light and Integrity They were as the Vrim and the Thummim purity of Doctrine and sanctity of life a sound faith and pure living a sound head and charitable hands sound precepts good 6. practise by the which God directeth establisheth his Church 6. Amongst the Romans were Pillars erected to Conquerours after warres for Triumph so in Foro there were new Obelisks and in Campo Martio such pillars and high statues But the pillar 7. here mentioned is not a Materiall but a Metaphoricall not a reall but a figurative not an Architectonicall but Politicall not simply but comparatively so that is in respect of men locking leaning to it As to the question first to bee answered to wit What is the 2ly What Church is this pillar Church that is this Pillar I Ans first in generall 1. Each true Church is this Pillar yea each individuall Believer is a pillar in a sound sense as Revel 3. 12. But secondly If the Quaere bee to which this attribution chiefly and primarly belongs that is whether firstly to the Catholick or to the particular Churches Then I answere thus That since the Catholick Church is first in Divine Intention and in Institution and in Priviledges and in Authority and so in Dignity and Perfection yea and since the Federall Promises are first made to the Church Catholick as is well proven by J. Hudson Hence it is that I affirme that the Notion the denomination the qualifications of a pillar do all belong primarly to the Church Catholick It is well said of Jerome even to this very point Orbis major est urbe This is a cleare trueth every affection applicable or rightly applyed to the Catholick is not straight and still to be applyed to each particular as to be infallible or to be The Mother of us all it were incompetent to apply this to each particular though both these in act not erring are this Pillar yet with more and lesse yet with subordination yet as of the higher and of the lower degree Which I the rather insist upon to refute that new conceit of Independents who hold no kirk to be a Pillar of truth but their particular Congregations This is just as the Papists say No true kirk but that of Rome and as the Donatists before them said No true kirk but in Africa but both are mistaken not knowing the true affections of II. Why to be a pillar is attributed to the church the true Catholick Visible Church Now to cleare the second That is Why this Title is given to the Church I shall first negativè shew in what sense the Church is not a Pillar then positive shew in what sense it is a Pillar As to the first that is well cleared by D. Feeld lib. 4. cap. 4 of the Church 1. IT is not the Pillar of trueth as if divine trueths for their entitie and beeing did depend on the Church nay sayes 1. In what sense it is not the pillar of truth CHRYSOST well The Church depends on these trueths 2. Nor is it a Pillar as if our faith depended on Church-Authority To which purpose Irenaeus sayes well lib. 3. cap. 1. Inst. The Apostolick writes are the Pillars of our faith and cap. 2. the Gospell is the Pillar of trueth and not mens Authority The Church is not the authour or procreant cause of our faith 3. Nor is the Church a Pillar as if God could no other wayes reveale supernaturall trueths but by its Ministry as by necessity invincible No These have been revealed both by Himselfe immediatly to this or that private man and by Angels 4. Nor is it as if the Kirk were in no sense subject to ignorance or the least errour in its decisions and so to appeale to it as the supreame infallible Judge to whose discretion appertaineth the differencing between 2. In what sense it is the pillar of trueth trueth and falsehood Yet I affirme the Church to be a Pillar of trueth with Calvin Beza Davenant Chamier c. 1. As Custos it is a keeper to which divine saving needfull revealed trueths are concredited To which purpose heare what these three Fathers say to this point Irenaeus lib. 3. cap. 4. The Apostles laid up in the Church as in a rich treasure all trueth and she keeps the Apostles faith preaching Tertullian The Kirk keeps the scriptures which are Christs heirship Lactant. lib. 6 Instiâ— The Catholick Church onely keeps the true worship of God it onely is the fountaine of trueth if any enter not into it or go out of it he is a stranger to salvation without are errours fancies and lies 2. As Tutana as a defendresse that is supporting and maintaining it as CHRYSOST Hom. 11. on Tim. explicats this well when he sayes The Kirk by its Ministry and preaching supports and upholds the trueth as it were on its shoulders 3. As PRâ—CO as an Herauld proclaiming promulgating professing it and bearing witnesse to it which no society on earth doth or can do but the Church 4. As REGISTRATRIX a Recorder transmitting it to posterity successively so it is a Thesaurer a Tutrix an Herauld a Notar keeping defending proclaiming recording divine trueths which moved Ravanella rightly to say That In Ecclesia prostant Veritates Catholicae And as Aug. said before him lib 3. cap. 6. contra DONAT Every Kirk should leade men to the faith But yet to make the justnesse of this predication more cleare I say That as of old the Egyptians and the Romanes and in ordinary Magistrats now erect Pillars posts to the which they affixe their Edicts Lawes Wills or to which of old were joined their Tabulae pensiles in the which Proclaimations carrying their minds are expressed notified and insinuated so the Kirk to Written Trueths it is not they but it demonstrats them even as the Pillars or broads affixed to them are not the LAW' 's in recto so it is with the Kirk according to that saying of the same CHRYSOST Trueth establisheth the Kirk and not the Kirk the Trueth HAMMOND in his Notes to this well explains this The vsefulnesse of a pillar is from the basis on which it stands else it will down If the basis be so set that it sinke not the pillar being firmely fastened on it and standing upright it is able to beare a vast weight of building upon it and so these two though severall in themselves as contiguous not continuat yet joining together and so as it were consolidated together in one they do as one not severally support what is laid on it so that as said is 〈◊〉 〈◊〉
IT is not misapplyed that of Prov. 9. 1. Wisdome hath built her house she hath hewen out her seven pillars c. But of this enough Now I come to the greatest and last title of the Church The ground of the Trueth Now I am to treate of the Church IV Title The ground of the truth under this notion and because this is most materiall I must insist a little on it And the rather in that the Moderne Jesuits affirme that wee Protestants abhorre to reade this and that this TEXT is so pungent that wee flee from the literall sense of it Therefore this shall be my Method First I am to cleare the words of this Title II. To propose that grand question that falls pertinently 1. The Title is explained here to bee discussed which is Whether this ground can make a ground or grounds III. I must cleare some other doubts proposed here that by way of vindication Then IV. Some vses to be made of this assertion That Gods Kirk is the ground of the trueth As to the first The greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some is rendered Fundamentum by others better Firmamentum in latine As Whitak Contr. 4. q. 5. Criticks distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus That the first is properly rendered a ground the second properly a seat applying the word ground to the trueths existing and revealed and applying the word seat to the Church according to what wee reade Matth. 22. 2. of Moses Chayre or seat Of the which Criticisme P. Bayne gives this reason in Comment on Ephes 2. 19. 20. That which so supports all as that it is not supported in a right and strict notion is a ground so Maimonides call his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which so The ground of grounds supports as that it is supported is properly a seat and receptacle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a ground Yet wee shall vse it as it is here in the English rendered Theophylact. Beda P. de Aliaco Chaloner explicate this TITLE thus The Church is the ground of trueth because supernaturall divine trueths are in it we lean to the Church as to the seat of trueth but not to it as to the lowest and chiefest ground why these trueths are trueths D. F. Whyte 3. Conf. p. 4. clears this well thus The pure Apostolick Church was the pillar and ground of trueth simply intierly fully in all things but the subsequent and the Moderne Churches is onely so with limitation that is conditionally that is in so farre as they deliver Apostolick doctrines the Apostles were exempted in all their decisions from all errours but the Fathers and Councels are onely so in so farre as they adhere to the trueths written by Prophets and Apostles And indeed what hee sayes is all granted by the more moderate PAPISTS as by Occam Cusanus Picus Gerson IT was the old doctrine Ground 1. Personall 2. Doctrinall 3. Ministeriall of CHRYSOST Homil. 49. on Matth. Let no man beleeve Churches but in so farre as they lean to the Scriptures if thou wouldst know where is the true Church then flee and run to the Scriptures But yet further to cleare this NOTE as Davenant well observes That there is a threefold ground of trueth 1. Is Personall and that is Christ I. Cor. 3. 11. Isai 28. 16. 2. Is doctrinall and that is the Scriptures see Ephes 2. 20. 3. Is Ministeriall and that is Pastors Fathers Councel-determinations and all their right Superstructures that is so farre as they are conforme to the scriptures I. Cor. 3. 10. Let every man take heed how he buildeth thereupon As for the second I answere this question negatively Whether II. Can the church mak or creat grounds 1 Reason the Church can make Fundamentals that is if it can produce and procreat that to be a fundamentall now which before was never received as such Now the Reasons of my deniall are these 1. I ground on the judgement of these WRITTERS wherof the first is Vincentius Lyrin who in his book anent profane Novelties chap. 3. hath these words The Church addes nothing diminishes nothing changeth nothing cuts not off necessars proposes not superfluous things losses not her own usurpes not that which belongs to others but every way cares to polish what was informed of old to cōfirme what is expressed and revealed and to keep what is defined and confirmed yea this the Church still intends that whatever was simply beleeved before should afterwards be more carefully beleeved And after him G. Occam in his Dialogues Neither sayes he the whole Church nor a Generall Councell nor the Pope can make an Article of faith Bellar. also lib. 2. de Concil cap. 12. The Councells when they define do not make any point defined to be of infallible trueth but they onely declare it to be so To all which three worthy sentences we subscribe If the Church could make fundamentalls then it could unmak 2 Reason them but the more moderate of the Papists deny this upon this ground that it belongs to the same power both to creat and annihilate And so they reject that non obstante of the Councel of Constance grounding on that of Scotus 1. dist 11. q. 1. Trueth was of faith before heresie had a beeing so that the determination of the 3 Reason Kirk doth not make a trueth though it define against an heresie 3. That which the Kirk declares is either extra or intus If it be without the nature of the thing declared then its declaration of the thing is false and so it cannot be fundamentall if it be within the compasse and nature of the thing declared then it is yet onely in that kinde fundamentall seing the declaration whatever it be is posterior to the nature of the thing That is but a sillie Evasion of some to wit that the declaration of the Church maketh a point fundamentall quoad nos nay it doth not that as the same F. White well proves ibid. p. 9. For no respect to us can varie the foundation if the thing be not fundamentall in the nature of it the Kirks declaration doth not make it so to us Since then the Kirk hath no reall detracting power no more as said is can it have any reall 4 Reason adding power since both are alike forbidden Deut. 4. 2. 4. All credible points are at last resolved into Scripture therfore it is it that makes fundamentalls CYPRIAN speaks appositly to this purpose lib. de Bapt. All Ecclesiasticall discipline hath its rule frō the Scripture here it is bred and borne and hither it must returne Camerarius lib. 1. Sent. d. 11. q. 1. Theologicall principles are the very trueths of the sacred Canons because the last resolution of Theologicall discourse is made unto them and out of these trueths firstly each Theologicall Proposition is deduced
there is neither safety nor certanty whether we understand the Essentiall or the Representative or the Virtuall or the Consistoriall Church nor that Individuall Church barbarously so called which wants both personall and true doctrinall succession see his Via devia p. 513. and 452. And whereas Fisher and some others account it more safe to resolve into the Councell of Trent now I say this can be of no credit at all because this Councell was neither lawfully called nor was it free nor was it generally received by the Romanists themselves see Innoc. Gentill on it and Sess 12. see Chemnitii examen see Calvini Antidotum see the History of the Councell of Trent lib. 4. p. 319. see Whyts 3 Conf with Fisher Since the Nicen Creed hath I beleeve in the Church Therefore Ob. 2. primarly properly it is the pillar and ground of trueth wherupon Stapleton hath this assertion against WHITAKER I beleeve whatsoever the Church beleeveth lib. 1. cap. 9. and this indeed is the true ground of their circular argueing or the COLLIARRS faith and of that brutish assertion of Cajetan That the obedience of a Brute is the most perfect obedience of any But to speake to what is alleadged of the Nicen symbol I answere 1. That preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all in that Creed it is a false quotation of the Rhemists like many more 2. In the Symbol of Constantinople we reade it indeed and our Divines clearly shew that it was spuriously foysted in there 3. Make it to bee the reall composure of that second generall Councell yet Drusius that great Critick makes it to maintain no more then I beleeve the Church But 4. August Tom. 10. p. 311. de expos Symboli is of a farre better sounder judgement when he said there because the Church is not God therefore wee beleeve not into it or in it Faith its credere as to the Trinitie sayes hee is considere but Faiths credere as to the rest or secundarie objects of faith it is but agnoscere August knew nothing of that late Iesuit-opinion I may beleeve in the Kirk as I beleeve in the Virgin Mary neither of these is true Though all the superstructures of this Church were most true yet all its decisions are to be tryed and examined That even in Augustins judgement to whom Protestants appeale Ob. 3. so often The Church is the ground of trueth when contra epistolam fundamenti he sayes I would not have beleeved the Gospell unlesse the authority of the Church had moved mee Now to cleare August and to satisfie as farre as may bee the Papist I answer 1. If it be well considered against whom and for what August disputes there which both our Divines have shewen and Papists knew well enough this testimony can make nothing either against us or for them 2. Some schoolmen as Scotus Gabriel Canus judge that Augustine is to be understood of acquisite historicall faith and not of infused 3. Others of them thinke that Augustin there is speaking of the Authority of that Church which the Apostles governed not of the succeeding Church But passing them I answer by this distinction of the meane of Distinguish between by which and for which the principall cause It is well marked by Baron Apod Cathol p. 628. h. 9. q. 4. That wee ought to use these two Prepositions warily Per and Propter that is by which and for which I beleeve The first imports the vse of means without which faith is not ordinarly produced but this other relats to the principall ground and formall cause of our assent And so I apply the Churches testification is a meane to beleeve the Gospell but the principall ground of my assent to its trueths is because God hath revealed Distinguish between the Morall proofe the Divine proofe it I make it yet more cleare by distinguishing between a Morall proofe and a Divine proofe the Testimony of the Church is a morall proofe motive or inductive of Faith but the Authority of the Holy Ghost speaking in the scriptures is that Divine proofe causing assent whereunto at last I resolve Altisiedorensis thus explains it It is with the beleever ordinarly as it was with the Samaritans Ioh. 4. 42. that is after her discovery to them by the light of grace they perceive the Divine Majesty Wisdome efficacie and trueth of Christs doctrine and resolve into them and as when a faithfull Preacher delivers Apostolick doctrine though by his preaching wee receive these trueths yet we resolve not our faith principally and finally into his Authority who preaches to us but into that divine truth that is preached by him Heare the same learned Baron yet clearing this As the principall effective cause of our assent is the Holy Ghost by inward illumination of the minde and effectuall moving of the will so the word of God it selfe revealed by its innate light vertue and Majesty manifesting its Divinity is the principall objective cause or ground of our assent to the trueths of the Gospell And after him D. Owen anent the divine Originall of Script p. 33. The sole bottome and foundation or formall reason of our assent to the Scriptures as Gods Word and submitting our hearts and consciences to these Scriptures is the Authority of God the supream Lord of all the first and only absolute trueth speaking in and by the the pen-men of the Scriptures evidenced singly in and by the Scriptures c. As for the innate Arguments in the scriptures that is The Power and Majesty of the Word the simplicity of the style the ingyring light the consonancie in it and in the Writters of it the divine trueths contained in it c. These and many the like shew what a ground it is to faith in so much that the Antient Kirk Traditor libri was judged Abnegator fidei But the Papists by attributing so much to Church-Authority and detracting so much from the Divine-Authority of the Scriptures and not resting in them have fallen into a miserable and an unextricable Circle STAPLETON maintaining in his Triplicatio fol. 188. That the last ground of Faith is the Authority of the Kirk Then the question is By what authority beleeve ye that the Kirk hath Divine-Authority His answere is The Scriptures say so Question againe By what beleeve ye this Answers hee The Church sayes so Marke the words of one H. Holden an Englishman and Parisian Doctor lib. 1. cap. 9. Div. anel fidei as they are cited by R. Baxter in his safe Religion p. 284. confessing the trueth of the cōmon labyrinth circular shift in which Divines cōmonly wont to be involved For when they asked how they know then Scripture to be the revealed Word of God They answere by the assertion of the Vnversall censenting Church And if they be againe asked how they know that this unanimous assertion of the Catholick Kirk is free from errour or infallible They answere by