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
and faithfull servants as this 4. Vse doth Remember these passages Matth. 25. 21. 23. Luk. 12. 42. I. Car. 4. 2. Were thou but a doore-keeper in Gods house improve thy talent to His praise and the Churches good Marke Moses his commendation That hee was faithfull in all the house of God as a servant Heb 3. 2. Why was Jehojada so honourably buried was it not because hee had done good in the house of the Lord II. Chron. 24. 16. The greatest Elegium and CoÌ„mendation that Theodosius could get of Ambrose in his Funerall was that dying hee was more carefull of the Churches good then of his Crown Family or Posterity O Remember both the parts of that promise and threatning set down Matth. 24. 45. 46. c. If Ministers would give notice of good behaviour in Gods 5. Vse house then let them learne to behave themselves wisely in their owne houses as Paul insinuateth I. Tim. 3. 4. O that wee could learne to be as David who psal 101. 2. saieth I will walk in my house with a perfect heart but not to follow Eli his example I. Sam. 4. 13. His sonnes made themselves vile and he restrained them not This might be laid to many of our doors a good father and a good pastor are very comely If we are to behave our selves sutable to this house then avoide 6. Vse divisive motions or schismaticall behaviour so Rom. 16. 17. If a Republicke or Army or a City or the rulers of a Ship be divided the sequel is ruine Matchiavels rule was divide et impera Our Lord insinuatetd this Mark 3. 25. O sad is that word of Micah chap. 7. 7 Good was that saying of Gregor Nazanz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That we think speake and do the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one in judgement and in affection also Since our behaviour is so looked upon as it corresponds and 7. Vse keeps due proportion with this Metaphoricall house the true visible Church then our behaviour must not bee to glory in the outward shew and pompe of a glorious Temple I deny not but of old Altars were piously erected the Tabernacle reared up the Temple finished Synagogues built Kirks and Cells continued as adminicles of divine worship in the publick meetings of the saints yet when these meeting places become dennes of theeves and cadges of uncleannesse it is just with God to affront them as he did Shilo and the Temple see Ier. 7. 4. 14. 8. Vse Here I cannot but meete with that sophisme of BELLARM. The Kirk is a house sayes he and one house hath but one Rector who can be this but Peter and his successours ANSW 1. grant all this what is it for the present Roman Bishope this is but beggerie 2. Make Peter that one Rector which is denyed by us yet I deny that he is head or spouse of the Church 3. Cyprian makes a better vse of that Rectorshipe who epist 67. sayes We are many Pastors yet we feed but one flock which is the Lords Episcopatus Vnus est cujus a singulis in solidum part tenetur but of this more II. Title Church of the Living GOD. hereafter Next followes the second branch of his Commendatory The Church of c. Where we are first to explicate this other Predication or denomination then gives some uses of our behaviour to the things so denominated If any inquire here what Church is meaned I answere both What Church is here meaned the Catholick and each particular the true Visible and the Invisible the Kirk Essentiall and Organick the Kirk Nationall Domestick the Antient and Moderne the Orientall the Occidentall the Kirk more or lesse pure For each of these so long as they adhere to revealed trueths and remaine joyned to the Of the living God base so farre they are The Churches of the living God his body his spouse Now what is added This title is added both for distinction and for demonstration As to the first This is to difference the Owner of the Kirk 1. from that which never lived I. For distinction 2. from that also which though it was or is living yet it is but mortall 3. yea from that also which so liveth as not subject to mortality as the Devill or as some learned Divines more clearly hold out thus 1. There be dij deputati and reputati as psal 82. 6. I have said yee are gods 2. there be dij fictitij or manufacti dead gods or Idols psal 138. 15. c. 3. there be dij sensuales as of these whose god is their belly phil 3. 19. 4. there be dij usurpantes as the devils II. Cor. 4. 4. the god of this World but none of these is the living GOD. It had been good for these if they had never lived This limitation is mainely in opposition to these false gods whose pictures invented and framed by humane braine were adored and sacrificed unto in the heat hen Temples as if Paul upon this very account should urge a reverend and holy behaviour in Timothy because he was an Office-bearer II. For demonstration not in Diana's Temple or in Jupiters Capitoll nor in the house of Dagon or Bell nor in the Synagogue of Satan but in the Church of the Living GOD. Then secondly for demonstration that is what a living God this Owner is both formally and effectually which Schoolmen well explain when they say That God is life quidditative intellectuall interminable eternall simple immutable incommunicable infinite and perfect grounding vpon these words I. Tim. 6. 16. As also who gives life 1. The Vniversall as Act. 17. 28. then the rationall as Gen. 1. 26. Jer. 38. 16. Psal 32. 8. Isai 28. 26. Psal 36. 9. then the supernaturall life as when he is called our life see Col. 3. 3. 4. Galat. 2. 20. I. Pet. 1. 23. both these are no lesse well explained by Marianus Victorinê° lib. 4. against the Arians upon these words of Joh. chap. 1. 4. In him was life and his life was the light of men Vivere Dei non est quale nostrum sed est vivere summum primum fontaneum a semetipso est vivere ante omne vivere sui sibi principium omnium effectivum viventium origo The Title thus explained The 1. Observe may be this Since 2. Vses of this 1 Vse the Church is the Church of the living God then it is indefectible hence it is called the City of the living God Heb. 12. 22. this is from his gracious assisting presence and if it were otherwise then there might have been a time supposed wherein no saving trueths should be revealed on earth but there was never such a time nor shall be This our Mother never dieth This Title is a great comfort to Believers to living Members 2 Vse even in the midst of the greatest and saddest Revolutions in the time of their greatest pressures sufferings Mark to this that
Great is the task we have in hand heavie is that burden laid on our shoulders daylie sow harrow break up water and plant and waite for the Lords increase IT was a good word of GREG. in his Morals If I do not bestirre me Sathan may prevaile the people everlastingly perish their blood bee required at my hand O labour then yea though it should be in vain Isai 49. 4. 5. Yet the Lord sent his servants the Prophets rising early c. and in nothing shall our labour be approven more then in instructing the ignorant by Catechising This was the first meane wherby we gained ground on POPERY and the blessed event of it made Luther to say Ego profecto profitear me esse discipulum Catechismi That is laying aside all selfe all by-ends all private interests III. Sincerlie for a wrong end will marre the work It is not a pure behaviour to undergo this Charge meerly for worldly Lucre or Livelyhood 1. Pet. 5. 2. Gods glory and mans salvation aimed at is a manageing of our Ministery as becomes IT is well said of Baxter p. 117. of his Reform Pastor Self deniall is of a double necessity required in a Pastor as he hath a double Sanctification or Dedication to GOD. All our studies and knowledge and excellent preaching will not availe if the ends be not right Marke Pauls vindications as to this I cor 2. 1. Hee came not with excellency of speech or of wisdom or with intysing words of mans wisdome v. 6. and II. Cor. 2. 17. For we are not as many which corrupt the word of God but as of sincerity but as of God in the sight of God speak wee in CHRIST And chap. 4. 2. but have renounced the hidden things of dishonestie not walking in craftinesse nor handling the word of GOD deceitfully but by manifestation of the trueth commending our selves to every mans Conscience in the sight of GOD. vers 5. For wee preach not our selves but Christ Jesus the Lord. O that some whose preaching is all for crying up themselves and for crying down others would follow this Patern And chap. 5. vers 12. For wee commend not our selves againe to you Chap. 6. 4. But in all things approving our selves as the Ministers of God c. II. Cor. 7. 12. I wrote unto you that our care for you in the sight of God might appeare unto you II. Cor. 8. 21. Providing honest things not only in the sight of the Lord but in the sight of men Chap. 10. 3. Though we walk in the flesh yet we do not warre after the flesh 14. For we stretch not our selves beyond our measure 18 For not he that commendeth himself is approven but whom the Lord commendeth And chap. 1◠14. For I seek not yours but you 17. Did I make a gaine of you 19. But wee do all things dearly beloved for your edifying See also what he sayes of these that preach not Christ sincerly phil 1. 15 16 see I. Tim. 6. 5. Who suppose that gaine is godlinesse Let a Pastor that minds good Behaviour in Gods House insist IV. Discretlie and fitlie upon what is needfull and fitting his people in the whole course of his Ministery both for matter and manner and for what is fittest for the times be lives in Necessity should teach him behaviour in all these Let discretion teach them to bee observant of the case of their flocks Above all labour to teach Christ crucified to our people and if this be well taught we teach them all that being the one thing necessarie Discretion will teach a Pastor to avoide needlesse Ornaments which argue little inward worth and unprofitable Controversies and trifling debates See II. Tim. 2. 16. But shun profan and vaine bablings c. I. Tim. 6. 5. Perverse disputings of men of corrupt mindes II. Tim. 2. 23. but foolish and unlearned questions avoide I. Tim. 6. 20. Avoide oppositions of science falslie so called Discretion will teach him not to trouble his Auditory with old heresies which time hath confuted nor with to curious Cases of Consciences of that nature that it is harder to finde the Case then the Resolution Discret behaviour will teach a Pastor to envy most against the sinnes of the present times IT is well marked of our Lord that he never envyed so much against Idolatrie Vsury and Sabbath-breaking because these were not the sinnes of the Time and places he preached in as against spirituall Pride hypocrisie and traditions which were then most predominant amongst these people then it shall also be looked upon as a discret behaviour to whipe vices but to spare Persons for by reeling and personall Reflexions and by base railing aspersions this is the result that thereby the hearts of the Righteous are sadded and the hands of the wicked are strengthened as is to much palpable here-away A discret behaviour will distinguish betweene blind Furie and cold Luke-warmnesse A discret behaviour will regulate the Preacher so that he will endeavour more for choise matter then for Ornaments made up of words Usually the plainest dresse is most substantiall Follow August Counsell lib. de Catechis rud Preferre the sentence to words as the soule is preferred to the body Mallem sayes he veriores quam disertiores invenire sermones sicut mallem prudentiores quā formosiores habere amices keep between base scurrilitie and affected frothie gaudie speech O that wee would learne to speake the pure language of Canaan O that every Pastor might say with ISAIAH chap. 5. 4. The Lord hath given me the tongue of the learned that I would know how to speak a word in season to him that is weary There is no better Pulpit-behaviour then that which is managed V. Humblie by humilitie meeknesse and Condescension A Teacher as is well said of AUGUST should be ready both to teach and learne at once Wee should not be as some proudly venting our own Conceits and singularities and disdaining all and flinging at all that any way contradict us As if the Chayre were onely ours wee the Gamaliels and all others the Pauls at our feet Can pryde leade men to heaven if pryde did thurst out of heaven proud Angels will heaven let in proud Preachers Remember That being a Minister thou art the servant of all for Christs sake Learne of me matth 11. 28. see phil 2. Hee humbled himself c. Our unfitnesse the sublimitie of the Charge the weight of the matter the greatnesse of Him whose Message wee carry may teach us to be humble The pryde of Paulus Samosatenus of Arius Pelagius Aërius was their ruine being for it deserted of God abhorred of all good men Avoide then both Arrogancie and sillinesse If men beleeved the presence of God there and what he promises there and how sadlie he will rebuke all affronts done to him there O how humble O how reverent would we be in our approachs thither Reverence fervencie and humility how much are these
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
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
Divines that even an unjust Sentence though in foro interno it do not obliege the Conscience yet in foro externo it being the act of a lawfull Judicatory it is so far valid that a man cannot in reason deny submission to it at least passive for in this case wee hold the Party grieved ought to submit to the sentence not onely till the Appeal bee discussed but also after if the Appeal bee discussed against him And as the late Review of Protesters not c. hath which if he submit not unto he sinnes against God that is in contemning the lawfull standing Authority of the Kirk by making a schisme by declyning that whereto God calls him Now what a Scandalous behaviour to keep the terme of my TEXT is their answere to this to wit That our Kirk of Scotland is now unsound see p. 116. of that bitter BITT Let any judge if this exposeth not their Mother-kirk to the ludibrie of all Adversaries The Authors cited by the Review p. 117. and elswhere say That in case of difference of judgement between the Judge and the Party concerning the nature of a sentence pronounced and when neither of them is able to convince the other the judgement of the Judge ought to carry it as to the Parties passive Obedience and that hee is not to counteract untill another Judicatorie repeal that sentence For this Passive submission as is well marked by them is a notable meane between sinfull Obedience and schismaticall Counteracting I. Cor. 13. 7. Paul sayes there That Charitie beleeveth all things Quer 11 hopeth all things indureth all things I ask is it a Charitable Expression to call all the means wee have used for healing union in our papers declarations meetings conferences meer Mock-remedies if so be that wee will not disown these two lawfull Generall Assemblies ann 1651. 1652 although our Professions who own them still are not to impose on their judgements so that in practicables they joine with us And that wee are content these Censures be taken off which still wee think were just providing there be no counteracting Pag. 67. Is it a sutable or Gospel-like Behaviour so far to Quer 12 spitt into their Mothers face as to urge a defection from the Trueths professed in this Church by petitioning for a vast and illegall Toleration and to call it a Gospel priviledge and the Subscribers of it the Wel-affected although they joine with the quakers petitionating the same yea to owne the quakers as to that as is in the 7 page of their scurrilous Animadversions upon the worthy Testimony of Edinburgh Presbyterie Page 67. Is it a peaceable and Gospel-behaviour to call the Eminent Quer 13 Pillars of this Kirk Apostates for giving that just answere to the Parliaments Querie which all sound Divines beyond seas have owned as orthodox and just and of late in Iuly last learned D. Voëtius in formall words had this expression of these Dissenters written in a Letter to a friend of mine These peevish men seem to be possessed with judiciall blindnesse since worse men thē any in Scotland were bound to defend their Countrey and what is deare to them against all Forraigne unjust invasion all having alike interest as to that Let us then duly conceive That such Vnsutable behaviours may be a meane both strong sad to unchurch this NATION to make our Sun go down even at noone-day to put a bill of divorce into our hands that for these the Lord may in justice lay us aside and tell us that hee hath no more work to be done by or amongst us But if the Lord be at this time in answere to the prayers of his servants as would seem to open a door of hope let us relinquish and cast off what ever it be that may oppose or hinder so seasonable a mercie And to that end let us endeavour to serve one another in love to beare the infirmities of the weake to build up each other in our most holy faith that wee may be diligent in the consciencious performance of the severall duties of our Callings that we may keep our selves unspoted or tainted with the Corraptions of these backsliding times such as are Popish delusions doating on errors sinfull separations endlesse divisions Profainnesse Prelatike imparitie too palpable in some Ministers even in a professed paritie the too bussie advancement of selfe or private interests Now for the speedy and right avoiding of these and such spirituall Rocks let us seriouslie lay to heart these following powerfull Instructions so much conducing to the furtherance of a Godlie and learned Ministery Which were in the Antient kirk required to be had by heart and answered unto at the ORDINATION of Intrants as an Amuler or preservative for Good behaviour I. Tim. 4. 7. Exercise thy self unto godlinesse c. I. Tim. 4. 12. be thou an example to beleevers in word in conversation in faith c. I. Tim. 4. 16. Take heed unto thy self and unto the doctrine I. Tim. 6. 12. Fight the good fight of faith c. I. Tim. 6. 13. 14. I charge thee in the sight of God that thou keep this Commandement without spot c. I. Tim. 6. 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of sciences falsly so called II. Tim. 1. 6. Stirre up the gift of God that is in thee II. Tim. 1. 13. Hold fast the forme of sound words c. II. Tim. 1. 11. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us II. Tim. 2. 22. Flee also youthfull lusts but follow Righteousnesse Faith Charity peace with them that call on the Name of the Lord out of a pure heart II. Tim. 4. 2. Preach the Word be instant in season out of season II. Tim. 4. 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proofe of thy Ministery I Tim. 4. 13. 14 15. Give attendance to reading to exhortation to doctrine 14. Neglect not the gift that is in thee 15. Meditae upon these things give thy selfe wholly to them II. Tim. 2. 14. Charging them before the Lord that they strive not about words to no profite but to the subverting of the hearers II. Tim. 3. 14. But continue thou in the things which thou hast learned and hast been assured of Tit. 1. 9. Holding fast the faithfull word as hee hath been taught that he may able c. Tit. 2. 1. But speak thou the things which become sound doctrine Tit. 3. 8. These things I will that thou affirme constantly that they which have beleeved in God might be carefull to maintain good works Tit. 3. 10. How that is an Heretick after the first and second admonition reject Glory be to thee O God! FINIS
Case of conscience dexterously when he knows not the grounds on which it depends and must be resolved by I shall onely reflect now vpō the sad and grosse ignorance of the foure maine necessary points As 1. O what ignorance is of Christ a Saviour what worth is in him what necessity of it and therfore how little is he imployed in his Natures and Offices what comfort and benefite by it 2. O what defect is now among cōmon Professours anent the knowledge of fin the nature of it the wofull consequents of it how few do charge themselves with it and that makes men make a mocke of it and are fearlesse of any danger by it 3. O what ignorance is now of true repentance from dead works Who mourns now for the sinnes of the Tymes or of the Places hee lives in or of his Calling or of his Relations Where is the Pastor that sayes quid feci Where is there a reall Amendement a through Reformation or where are sincere Converts 4. O what ignorance is there of the nature of faith towards God of faith in a slain Saviour of faith unfained and working by love If there wer no more defects of needfull Credibles amongst us these ar sufficiēt to draw down great yea all wrath on us But on these I insist no more now Onely one word and that is I wish Ministers and all Christians to be more carefull about fundamentalls then about extra-fundamentalls substances then circumstances bodies then shadowes essentialls then ritualls and ceremonies to be more for Certanties then for uncertancies more for necessaries then unnessaries more for the weyghtie things of the Law then for the tything of avice mint and Cumin more for Catholick verities then for private opinions and to lay the stresse of the peace of the Church upon the former and not upon the latter That Rabies quorundam Theologorum so it is well called contesting about trifles and quarreiling about a needlesse Rite under the pretence of obviating errours and maintaining trueths hath ruined vs. The like of this did bring in the ARIAN heresie as Hilare reports and this day to our great griefe wee may see how much our needlesse Contests do strengthen our common Enemy I meane the Papist Ministers that are more of Catholick then factious spirits will think on this and mourne for it and help to amend it Now I addresse my self to speake a word of that last thing that I proposed and that is anent our Relation to that Pillar and ground of trueth That is How to behave our selves as to it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues a Behaviour or Conversation sutable and proportioned to the Charge and Call without which no House no Republique no Army no Church can subsist When men know and follow what their place and their station requireth then their behaviour is as it ought I shall first shew the meaning of the Word and the nature of the Conversation here required and then make some applications As for the first There is a twofold Conversation or Behaviour Two-fold Conversatiō 1 Evill spoken of The first is from our Birth to our Effectuall Calling This is called by PETER vaine I. Pet. 1. 18. and filthy II. Pet. 2. 7. and by PAUL the former Eph. 4. 22. and by ISAIAH base cap. 3. 5. 2. Is frō the first period of our Effectuall Calling to the end of our christian Race This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conversation or Behaviour 2 Good hath in Scripture many Names IT is called a Good Conversation Iam. 3. 13. I. Pet. 3. 16. I. Tim. 3. 2. a Good Behaviour if this had been in some Ministers then there had not been so unseemly so ranting so schismaticall Miscarriage amongst vs. IT is called Holy also an Holy Conversation I. Pet. 3. 15. IT is called an Honest Honest Conversation I. Pet. 2. 12. If this were well looked unto then such vanitie in Apparrell in gestures c. would not be amongst us wee that are Ministers had need now to be under that tye of Chast Vpright Orderly Heavenly Examplar Gospel Conversation the 16 Canon of the vij Gen. Councell at CONSTANT de habitu Clericorum IT is called a Chast Conversation so I. Pet. 3. 2. IT is called an Vpright Conversation psal 37. 14. IT is called Orderlie psal 50. 23. IT is called an Heavenly Conversation Phil. 3. 20. IT is called Examplar I. Tim. 4. 12. IT is called a Gospel-Conversation Phil. 1. 27. IT is called a Conversation in simplicity and in Godlie godly sincerity II. Cor. 1. 12. And as the Behaviour thus qualified and invested with these Properties is requisite to saintship of all professours so is it much more in Ministers both as to their personall as also to their vocationall Conversation This moved PAUL Heb. 13. 7. to exhort thus Remember them that have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their Conversation And as to that end mark his own practise worthily and largely set down I. Thess 2. vers 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Doctrine But to returne to the words as spoken to Timothy I propose this DOCTRINE A Ministers behaviour or conversation which is his constant course of walking should not onely be raised above the light of nature but it should be sutable and answerable to these glorious trueths revealed in the Scriptures as also to all the Ordinances of the Gospell which he administers and holds out Manner of of our behaviour I. Prudently To illustrate this I shall now hold out something as to the way and manner of a Ministers behaviour that as a Minister he may adorne the doctrine of God our Saviour in all things 1. Let the Minister learne to carry prudently in dispensing Gods Mysteries he must go on with them by degrees Milk must go before strong meat Give as wise stewarts to each their portion in due season Luk. 12. 42. first teach the simple Principles before wee fall upon Perfections Go not beyond the hearers capacities Greg. Nyssen sayes well As wee teach not Infants the deepe precepts of science but first letters and then syllabs c. so the Guides of the Church do first propound to their hearers certain documents which are as the Elements and so by degrees do open to them the more perfect and mysterious matters Excesse beyond Capacities makes deficients not Proficients sayes August lib 12. de Civit. Dei. Be instant in season out of season preach the word II. Tim. 4. 2. II Diligentlie Exhort with all long-suffering sayes PAUL instructing Timothyes behaviour A sad wo shall be upon the carelesse mynde and the lazie hand upon the dumb mouth O let us with all our might indeavour to set up the throne of Iesus Christ in hearts and in Congregations A necessity is laid upon mee and woe unto mee if I preach not the Gospell