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
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
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
of Job chap. 19. 25. and of Psal 18. 46. The Lord liveth And so much the more if we suffer because we trust in the living GOD I. Tim. 4. 10. Then beware to reproach the Living God Let all Rabshake's 3 Vse and Golia's looke to themselves see I. Sam. 17. 36. and II. King 19. 4. O that scoffers and deriders of the sacred Trinitie would take this to heart Then whosoever professeth Membership of the Church of 4 Vse the Living God Let them learne to live to him Rom. 14. 7. 8. to this end enter into this Kirk by a new and living way Heb. 10. 20. Behave your selves as Children of the Living God Rom. 9. 26. Carry as servants of the Living God Dan. 6. 20. Thirst for the Living God psal 42. 2. Offer your bodies a living sacrifice Rom. 12. 1. Trust in the living God I. Tim. 6. 17. Sweare by him that liveth Ier. 4. 2. Fear the living God Dan. 6. 26. then worship him that liveth for ever Revel 4. 9. Rev. 5. 14. Then take heed of Apostatising from him see Heb. 10 31. If there be in us a Vitall principall that is indeed spirituall then assuredly these foresaid Vitall operations are apparent else it may be said of us as of the Angel of Sardis Revel 3. 1. Thou hast a name that thou livest but thou art dead They that are sealed with the seale of the Living God will 5 Vse yeeld fruits of holinesse and happinesse Revel 7. 2. II. Cor. 3. 3. Let this be in a speciall way applyed to Ministers who are not Baals Priests That all their actings bee in a lively way in the Lord and for the Lord. A lifelesse Ministry cold and carelesse is a soul-Murthering office Farre be it from us in our Ministeriall acquittalls that popish tenet Missa non mordet It is marked of Christ Matth. 7. 29. That he taught with Authority and the happy issue of this is set down Matth. 11. 5. which is well rendered The poorear evangelized that is drenched in it Thus Paul preached to the Thessalonians I. Thess 2. 3. Wee were bold in our God to speake unto them the Gospell of God in much contention and to the Coloss chap. 1. 28. Wee teach every man in all wisdome that we may present c. And yet to cleare this marke these two notable passages of Paul in his powerfull preaching to draw men from vanities and idols to the Living God see I. Thess 1. 9. For they themselves shew what manner of entring in we had unto you and how yee returned to God from your idols to serve the true and living God and that other to this purpose Act. 14. 15. Sirs we preach unto you that yee should turne from these vanities unto the living God So should wee now be most sedulous to root out in speciall the imbred seeds of Popery in each of us by nature And yet further that our behaviour may be sutable to the church of the living God Marke that worthy Apeale of PAUL as to this I. Thess 2. 10. Ye are witnesses and God also how holily and justly and unblameably wee behaved our selves among you that beleeve c. Here are three good Adverbs 1. How holily a Minister should be Holinesse to the Lord indued with personal-holines profession-holines holinesse in his Family and holines Vocationall this is most requisite Sad was that speech of a worthy hearer upon a gracelesse PREACHER When hee is out of the Pulpit I wish he never came againe into it he is so profane but when he is in the pulpit I wish that he never came out of it he preaches so to the life to others Then how justly that is wronging no mans interest giving to each in Gods family his portion in due season revealing to thē the whole Counsell of God applying in a wise way Law-threats and Gospel-promises giving both aloes and cordials bitter sweet as PATIENTS stand in need of it Thirdly how unblameably PETER very well urges upon all an holy and honest conversation I. Pet. 1. 15. I. Pet. 2. 12. O how much more is this required in a Minister which moves Paul I. Tim. 4. 12. to desire TIMOTHY to be a paterne to believers in word in purity in faith in spirit in charity in conversation our example being more viewed then our precepts which puts me in minde of a sad speech of Martianus Bishope of Constantinople recorded by Socrates lib. 5. chap. 20. Hast eccl and it is this After that he had ordained one Sabatius to be a Presbyter in PONTUS and finding him afterward to judaize to turne factious and turbulent and fostring the schisme of the quartadecimani he did burst forth in these sad expressions Would to the Lord that I had laid my hands on briars and thornes that day I gave thee imposition of hands thy carriage is so full of blame I end with this humble Request Let us all indeavour for such behaviour as is sutable to revealed trueths as is sutable to the power of godlinesse as is sutable to these Ordinances we hold out to others and as is sutable to our holy profession III Title The Pillar of trueth Now followes the last two titles of that place where Timothy his behaviour must bee The pillar and ground of the trueth Now of this are three different references 1. Some referre them to Timothy as if he were the ground and pillar of the trueth thus Leigh and Chillingsworth apply these titles for so say they was Attains called by Euseb lib. chap. 1. for his constant Martyrdom but this is not right For this is the predicate of the Church here and one is not a Church 2. Some referre and joine these words to the subsequent vers 16. these materiall trueths being a Pillar so Camero so Heinsius so also Mares t. 1. Contr. 5. contra Tirin◠p. 163. 3. Most of the soundest Interpreters referre this to the Antecedent for which cause the originall Greeke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the like Gal. 3. 16. It is the Church to which these two denominations belong I shall first speak of this Pillar of trueth attributed to the Church II. of this ground of trueth why and how it is thus called As for the first I propose these 1. What Church it is that is this Pillar 2. Why the Church is so called 3. I shall vindicate the place from foule aspersions and false glosses put upon it Then 4. I shall raise some observes and give some vses of it As to the first to make the point more cleare marke shortly I. The vse of Pillars 1. 2. 3. 4. 5. and in generall for what vses Pillars are reared up Wee reade in scripture That they have been erected for witnessing so Gen. 31. 13. 52. 2. For a Memoriall so was Absoloms pillar for preserving his memorie alive II. Sam. 18. 18. 3. Pillars are erected
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 〈◊〉 〈◊〉
QUEST What to judge of Creeds and Confessions Here a needfull question comes to be solved as What are we to judge of the Creeds confessions declaratios formes of faith synodal-conclusions both of the Antient and Moderne Kirk for since they containe the summe of credenda agenda petenda speranda that is of what we are to beleeve to do to aske and to hope for which are the Synopsis of all Christian duties the Question is If these are to be looked upon as fundamentalls or grounds of Answ Faith and trueth To answere this aright let us avoide these two extreams 1. None of these are so to be looked upon as Scripture or of equall authority to it It was an idol and idle word that of GREGORY to exequat the first foure generall Councells to the foure Evangelists 2. Avoid that other 1. of the vile Swenkfeldian who in disputing as they reject the Scriptures so also all Church determinations pretending though falsely that they are opposite to Christian liberty 3. That of the ARMINIAN Who though they admitt the reading of such Confessions and declarations yet they will not ascribe the least authority to them The pure Antient Kirk and our Orthodox present kirks oppose both these and have published very needfull and worthy vses of these formes as 1. They are looked upon as the Expositions of the true Catholick Faith 2. As strong barres both to hold out and to remove heresies 3. As a ready Catechisme containing the grounds of both what we are to beleeve what to do 4. They are a singular Meane to beget preserve a good understanding between kirks and to foment Peace unitie and concord amongst them as by the harmonious Confessions of the Reformed Churches is now seen as when that which indeed is an Orthodox ground is received and the Heterodox tenet is rejected That axiom of Lyrin was much esteemed Quod semper quod ubique quod ab omnibus creditum est which ever and everie-where and by all is beleeved In Ignaetius his Epistles it is often remarked and inculcated That whosoever will not joine to the abridged doctrines of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is corrupted III. Vindication But passing this I next offer to vindicate this place from the false inferences of the Rhemists Bellarmine Becan Tirinus Valent Gretzer If the Church bee the ground of trueth then all Christians may should at last acquiesce to its determinations 1 Ob. answered so safely resolve their faith into it at last To which I answere first by denying the Consequent because the Churches Authority is not the formall cause of our assent to divine trueths as shal be shewen in the Answere to the third Objection 2. Giving but not granting what is in the illation yet I deny that to appertain to the present Roman Church which is the maine aime of these Sophisters 3. I propose to them this question which they force us to startle which is What is that Christian Society into which all credible Objects are vltimately resolved into Is it the Antient Catholick Kirk or is it the lawfull oecumenick Councells or is it the concurrent judgement of the Antient Fathers or is it the present RomaÌ„ Kirk To these the late Jesuits answer far otherwise theÌ„ the Moderate Schoolmen did I shall succinctly repeat some of their most absurd answers to this I meane of the Iesuits Bellarm. lib. 4. de P. R. chap. 1. affirmes every successour of Peter to be the rock and foundation of trueth Gretzer lib. 3. cap. 10. defens by the Church wee interpret the Pope D. Bann 2. secundae The authority of the universall Kirk that of the Pope are the same The Cannon Law lib. 6. Extravag tit 14. The Rescripts of the Pope are Canonicall scripture D. John Whyte in his way c. Digress 16. p. 36. collects out of their Writers this to be their judgment 1. say they The Catholick Church is the Rule to be followed in all points as the rule infallible 2. The Roman and the Catholick Faith are all one 3. By the Kirk we mean her Head saieth Valentia tom 3. d. 1. p. 24. so that this Catholick Church wherof they so much brag is no other but the Pope Now this Valentia finding the bed to be shorter then that he can stretch himself upon it as wee have Isai 28. 20. down right maintains that neither Antient Councells nor the antient Kirk nor old Decretalls nor the present Roman Kirk but the Pope is that whereunto at last we must resolve our faith of which rule to resolve unto he saieth Analys fidei lib. 8. cap. 7. Stante hac regula rationali animata infallibili omnes fidei articuli ultimatè resolvuntur in ipsam tanquaÌ„ in rationem formalem So that according to this new doctrine of the Roman Kirk Alexander VII now Pope is that ground of trueth whereon all are to lean so that the Pope now as D. Clerk wittily observes is growen so bigg that hee is both Head and whole Body yea the whole Church both holy Father and holy Mother both Husband and Wife nay the Pope is God as one Felinus Sandeus blasphemes This compendious way that they are fallen upon puts me in minde of a like foolish conceit one S. Cornaeus a late Iesuit hath fallen on who to reject Bellarmins 15 notes of the kirk falls only upon one as sufficient to confirme truths confute errours which is the Miracles of the RomaÌ„ Church Now to shew the folly of Valentia such flatterers heare what to the contrar says J. Picê° in concl It may happen that the Pope the vicariaÌ„ head be sick and as the naturall head sends down noxious humours into the body so also this Vicarian corrupt doctrines into its body But Puteanus a late Iesuite is now more plain and bold in his CoÌ„m on 2. 2. q. 1. a. 6. That the present Pope to wit Paul V. is Christ his true vicar successour is not not absolutely belonging to faith for this Proposition presupposeth two other Propositions 1. That Paul the V. is baptised 2. That Paul V. was Canonically elected to be pope but so it it that none of these two Propositions belongs to the Catholick faith thus he out of which I forme this syllogisme Whatsoever Alexand. 7. hath defined that is infallible the ground of trueth but he hath defined this or that Here grant that the Proposition wer true which yet is most false yet its AssumptioÌ„ can be no more then probable For how can he be certain that this Pope was lawfully ordained or at all baptised Of these there is no more then humane assent grounded upon probable conjectures or what certainty is there to all and every one subject to him that he hath published this or that definition Of these and the like is no divine certantie It is excellently well proven by S. V. LYND That in the Roman Church which they so farre extoll above Scripture
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
the Word of GOD thus they unavoydably slide into the Circle most filthily dauncing in a ring The faith c. But as for our beleefe to close this point it is thus resolved Wee beleeve the Christian doctrine to be true because the true God is the Authour of it We discerne that God is the Authour of it both by his intrinsicke and extrinsicke seals or attestations of it in that it bearech his Image and Superscription and is confirmed by his undoubted uncontroled Miracles and other effects which leade us to the Cause O but say the Rhemists and Bellarm. and others The Presence Ob. 4. the Promise the Prayers of Christ to and for the Church the assistance of the Holy Spirit to and with the Spouse and Body of Christ and former experiences towards his inheritance may make us conclude that in a proper and strict sense the Church is the ground of trueth so infallible that it cannot erre in the decisions of trueth else to what end are all these its Priviledges Ans Answer Let us yeeld all these priviledges to and of the Church but what is that to the present Roman Church which is their aime what a slight including argument were this O Timothy know how thou oughtest to behave thy selfe in Gods house the kirk of Ephesus because the Kirk of ROME is the ground of trueth because to it ar the promises because to it is given infallibilitie Is not this a meer begging of the question The point here is never proven One particular Church hath no more particular priviledges then another Ephesus is now an Apostate so hath Rome also apostatised To cleare my Answere yet further I propose these two queries 1. How can the present Roman Kirk be a ground of trueth since Quer 1 it disagreeth so much with it self anent both the nature number of fundamentalls neither dare its Doctours define either of these My second querie is Where is the seat of infallibilitie Quer 2 Who it is that is the infallible Judge The papists of France hold that a Generall Councell is above the Pope that it is it that is infallible so do these WRITERS Cusanus Cameracensis Garson Almain Florent Panormitan c. The Italians maintaine the flate contrare and most of the Jesuits O but sayes BELLARM Christs prayer for Peter was for faiths infallibilitie both to him and all his successours in that Chayre but that is flately denied no more is in Luk. 19. but a prayer and promise to Peter against heart-unbeleefe but not a word anent the words of his mouth nothing anent his pretended successours But here yet they object this against vs Can that be a true Church or a safe Religion or way to walk in which is fallible but the Protestant Church is such according to our confessed tenet I Ans 1. by these distinctions 1. I distinguish between a man that may be deceived and a man that is deceived 2. between infallibilitie in the Object in the Subject 3. between infallibilitie in the absolutely necessar points and in some inferiour smaller matters as is well marked by Baxter p. 43. 44. Therefore wee say 1. Suppose wee should deviat yet wee have an infallible Rule the Word though there be much weaknes in the Recipient yet there is still infallibilitie in the Object the Scriptures 2. I affirme all Churches to be infallible that they cannot erre in fundamentalls in sensis composito that is while they remaine true Churches and deny no essentiall of Faith but the same in sensis diviso are fallible that is when they leave the Objects infallibilitie that is the holy Scriptures as the Rule of trueth 3. Wee make a difference between that Cui subesse potest falsum and that Cui actu subest falsum A man may be deceived who yet is not deceived None is falsus or actually deceived when he beleeves the doctrine of the Protestant Religion that is the holy Scriptures A man may be actually not mistaken when he is not absolutely infallible But lastly here they object a passage of August who in his Epist 162. sayes that in Romana Ecclesia semper viguit Apostolicae Cathedrae principatus To which I answere 1. Distinguish between what Rome now is when it was sound Then was no Supremacy then no visible Monarchie then no power of both the swords then the Principalitie was in the profession of a sound faith in the practise of piety in in prayers in charity in tears c. So that this makes nothing for the establishment of the tyranny of the present Roman Church Now of what I have said I give these generall Observes and 1 Observe vses And the first shall be this 1. Wherever this divine trueth really is and is sincerly professed there is a true Kirk Boyd in his Comment on Ephes pag. 335. hath a note apposite to this Trueth is the forme informing of the Church and the Church is the matter informed even as the Candlestick holds out the Candle so its light so doth the true Church hold out the light of trueth And no lesse hath Hensius a pertinent note on the place to this Where God is there is trueth where trueth is there is the ground of trueth Our God is a God of trueth psal 31. 5. and Christ is trueth Ioh. 17. 14. 6. and trueth comes by him Ioh. 1. 17. and the gospell is the gospell of trueth Gal. 3. 1. and all Worshippers should worship Him in spirit and in trueth Ioh. 4. 23. and where men are begotten by the Word of trueth I am 1. 18. there I say we may warrantably conclude is a true Kirk Then let this be the first use wee make of this point IT is incumbent to all the true Members of this true Kirk to be for 2 Vse the Trueths holden out and professed in it II. Cor. 13. 8. For this end follow these precepts and practises of holy men here mentioned As 1. Choose the trueth with DAVID psal 119. 30. 2. Love the trueth with ZECHARY chap. 8. 19. 3. Buy the trueth with SOLOMON prov 23. 23. 4. Pray for its propagation with CHRIST himself Ioh. 17. and 17. psal 43. 3. 5. Speak the truth with PAUL Eph. 4. 25. 6. Walk in the trueth as GAIUS Ioh. 3. 3. and psal 86. 11. 7. Pray with David to be lead in the trueth psal 25. 5. 8. Execute the judgement of trueth ZECHAR 8. 16. 9. Beare witnesse unto the trueth as John Baptist did Ioh. 5. 33. 10. Have your loines girt about with the girdle of trueth Eph. 6. 14. 11. And be yee established in the present trueth II. Pet. 1. 12. 12. Teach the way of God in trueth Matth. 22. 16. II. Cor. 4. 2. Therefore my third vse is Let Ministers learne to divide the word of trueth aright in this do as Paul bids II. Tim. 2. 15. and in this do as Paul did see 3 Vse II. Cor. 4. 2. and II. Cor. 6. 4.