as an Embleme of a judgement so Gen. 19. 26. 4. For Strengthning and supporting great buildings so Judg. 16. 29. 5. Wee reade I. king 7. 21. that Solomon erected two pillars in the Temple porch called Jachin and Boaz interpreted by the seventy Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Direction and Protection or as others Light and Integrity They were as the Vrim and the Thummim purity of Doctrine and sanctity of life a sound faith and pure living a sound head and charitable hands sound precepts good 6. practise by the which God directeth establisheth his Church 6. Amongst the Romans were Pillars erected to Conquerours after warres for Triumph so in Foro there were new Obelisks and in Campo Martio such pillars and high statues But the pillar 7. here mentioned is not a Materiall but a Metaphoricall not a reall but a figurative not an Architectonicall but Politicall not simply but comparatively so that is in respect of men locking leaning to it As to the question first to bee answered to wit What is the 2ly What Church is this pillar Church that is this Pillar I Ans first in generall 1. Each true Church is this Pillar yea each individuall Believer is a pillar in a sound sense as Revel 3. 12. But secondly If the Quaere bee to which this attribution chiefly and primarly belongs that is whether firstly to the Catholick or to the particular Churches Then I answere thus That since the Catholick Church is first in Divine Intention and in Institution and in Priviledges and in Authority and so in Dignity and Perfection yea and since the Federall Promises are first made to the Church Catholick as is well proven by J. Hudson Hence it is that I affirme that the Notion the denomination the qualifications of a pillar do all belong primarly to the Church Catholick It is well said of Jerome even to this very point Orbis major est urbe This is a cleare trueth every affection applicable or rightly applyed to the Catholick is not straight and still to be applyed to each particular as to be infallible or to be The Mother of us all it were incompetent to apply this to each particular though both these in act not erring are this Pillar yet with more and lesse yet with subordination yet as of the higher and of the lower degree Which I the rather insist upon to refute that new conceit of Independents who hold no kirk to be a Pillar of truth but their particular Congregations This is just as the Papists say No true kirk but that of Rome and as the Donatists before them said No true kirk but in Africa but both are mistaken not knowing the true affections of II. Why to be a pillar is attributed to the church the true Catholick Visible Church Now to cleare the second That is Why this Title is given to the Church I shall first negativè shew in what sense the Church is not a Pillar then positive shew in what sense it is a Pillar As to the first that is well cleared by D. Feeld lib. 4. cap. 4 of the Church 1. IT is not the Pillar of trueth as if divine trueths for their entitie and beeing did depend on the Church nay sayes 1. In what sense it is not the pillar of truth CHRYSOST well The Church depends on these trueths 2. Nor is it a Pillar as if our faith depended on Church-Authority To which purpose Irenaeus sayes well lib. 3. cap. 1. Inst. The Apostolick writes are the Pillars of our faith and cap. 2. the Gospell is the Pillar of trueth and not mens Authority The Church is not the authour or procreant cause of our faith 3. Nor is the Church a Pillar as if God could no other wayes reveale supernaturall trueths but by its Ministry as by necessity invincible No These have been revealed both by Himselfe immediatly to this or that private man and by Angels 4. Nor is it as if the Kirk were in no sense subject to ignorance or the least errour in its decisions and so to appeale to it as the supreame infallible Judge to whose discretion appertaineth the differencing between 2. In what sense it is the pillar of trueth trueth and falsehood Yet I affirme the Church to be a Pillar of trueth with Calvin Beza Davenant Chamier c. 1. As Custos it is a keeper to which divine saving needfull revealed trueths are concredited To which purpose heare what these three Fathers say to this point Irenaeus lib. 3. cap. 4. The Apostles laid up in the Church as in a rich treasure all trueth and she keeps the Apostles faith preaching Tertullian The Kirk keeps the scriptures which are Christs heirship Lactant. lib. 6 Instiâ— The Catholick Church onely keeps the true worship of God it onely is the fountaine of trueth if any enter not into it or go out of it he is a stranger to salvation without are errours fancies and lies 2. As Tutana as a defendresse that is supporting and maintaining it as CHRYSOST Hom. 11. on Tim. explicats this well when he sayes The Kirk by its Ministry and preaching supports and upholds the trueth as it were on its shoulders 3. As PRâ—CO as an Herauld proclaiming promulgating professing it and bearing witnesse to it which no society on earth doth or can do but the Church 4. As REGISTRATRIX a Recorder transmitting it to posterity successively so it is a Thesaurer a Tutrix an Herauld a Notar keeping defending proclaiming recording divine trueths which moved Ravanella rightly to say That In Ecclesia prostant Veritates Catholicae And as Aug. said before him lib 3. cap. 6. contra DONAT Every Kirk should leade men to the faith But yet to make the justnesse of this predication more cleare I say That as of old the Egyptians and the Romanes and in ordinary Magistrats now erect Pillars posts to the which they affixe their Edicts Lawes Wills or to which of old were joined their Tabulae pensiles in the which Proclaimations carrying their minds are expressed notified and insinuated so the Kirk to Written Trueths it is not they but it demonstrats them even as the Pillars or broads affixed to them are not the LAW' 's in recto so it is with the Kirk according to that saying of the same CHRYSOST Trueth establisheth the Kirk and not the Kirk the Trueth HAMMOND in his Notes to this well explains this The vsefulnesse of a pillar is from the basis on which it stands else it will down If the basis be so set that it sinke not the pillar being firmely fastened on it and standing upright it is able to beare a vast weight of building upon it and so these two though severall in themselves as contiguous not continuat yet joining together and so as it were consolidated together in one they do as one not severally support what is laid on it so that as said is 〈◊〉 〈◊〉
IT is not misapplyed that of Prov. 9. 1. Wisdome hath built her house she hath hewen out her seven pillars c. But of this enough Now I come to the greatest and last title of the Church The ground of the Trueth Now I am to treate of the Church IV Title The ground of the truth under this notion and because this is most materiall I must insist a little on it And the rather in that the Moderne Jesuits affirme that wee Protestants abhorre to reade this and that this TEXT is so pungent that wee flee from the literall sense of it Therefore this shall be my Method First I am to cleare the words of this Title II. To propose that grand question that falls pertinently 1. The Title is explained here to bee discussed which is Whether this ground can make a ground or grounds III. I must cleare some other doubts proposed here that by way of vindication Then IV. Some vses to be made of this assertion That Gods Kirk is the ground of the trueth As to the first The greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some is rendered Fundamentum by others better Firmamentum in latine As Whitak Contr. 4. q. 5. Criticks distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus That the first is properly rendered a ground the second properly a seat applying the word ground to the trueths existing and revealed and applying the word seat to the Church according to what wee reade Matth. 22. 2. of Moses Chayre or seat Of the which Criticisme P. Bayne gives this reason in Comment on Ephes 2. 19. 20. That which so supports all as that it is not supported in a right and strict notion is a ground so Maimonides call his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which so The ground of grounds supports as that it is supported is properly a seat and receptacle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a ground Yet wee shall vse it as it is here in the English rendered Theophylact. Beda P. de Aliaco Chaloner explicate this TITLE thus The Church is the ground of trueth because supernaturall divine trueths are in it we lean to the Church as to the seat of trueth but not to it as to the lowest and chiefest ground why these trueths are trueths D. F. Whyte 3. Conf. p. 4. clears this well thus The pure Apostolick Church was the pillar and ground of trueth simply intierly fully in all things but the subsequent and the Moderne Churches is onely so with limitation that is conditionally that is in so farre as they deliver Apostolick doctrines the Apostles were exempted in all their decisions from all errours but the Fathers and Councels are onely so in so farre as they adhere to the trueths written by Prophets and Apostles And indeed what hee sayes is all granted by the more moderate PAPISTS as by Occam Cusanus Picus Gerson IT was the old doctrine Ground 1. Personall 2. Doctrinall 3. Ministeriall of CHRYSOST Homil. 49. on Matth. Let no man beleeve Churches but in so farre as they lean to the Scriptures if thou wouldst know where is the true Church then flee and run to the Scriptures But yet further to cleare this NOTE as Davenant well observes That there is a threefold ground of trueth 1. Is Personall and that is Christ I. Cor. 3. 11. Isai 28. 16. 2. Is doctrinall and that is the Scriptures see Ephes 2. 20. 3. Is Ministeriall and that is Pastors Fathers Councel-determinations and all their right Superstructures that is so farre as they are conforme to the scriptures I. Cor. 3. 10. Let every man take heed how he buildeth thereupon As for the second I answere this question negatively Whether II. Can the church mak or creat grounds 1 Reason the Church can make Fundamentals that is if it can produce and procreat that to be a fundamentall now which before was never received as such Now the Reasons of my deniall are these 1. I ground on the judgement of these WRITTERS wherof the first is Vincentius Lyrin who in his book anent profane Novelties chap. 3. hath these words The Church addes nothing diminishes nothing changeth nothing cuts not off necessars proposes not superfluous things losses not her own usurpes not that which belongs to others but every way cares to polish what was informed of old to cōfirme what is expressed and revealed and to keep what is defined and confirmed yea this the Church still intends that whatever was simply beleeved before should afterwards be more carefully beleeved And after him G. Occam in his Dialogues Neither sayes he the whole Church nor a Generall Councell nor the Pope can make an Article of faith Bellar. also lib. 2. de Concil cap. 12. The Councells when they define do not make any point defined to be of infallible trueth but they onely declare it to be so To all which three worthy sentences we subscribe If the Church could make fundamentalls then it could unmak 2 Reason them but the more moderate of the Papists deny this upon this ground that it belongs to the same power both to creat and annihilate And so they reject that non obstante of the Councel of Constance grounding on that of Scotus 1. dist 11. q. 1. Trueth was of faith before heresie had a beeing so that the determination of the 3 Reason Kirk doth not make a trueth though it define against an heresie 3. That which the Kirk declares is either extra or intus If it be without the nature of the thing declared then its declaration of the thing is false and so it cannot be fundamentall if it be within the compasse and nature of the thing declared then it is yet onely in that kinde fundamentall seing the declaration whatever it be is posterior to the nature of the thing That is but a sillie Evasion of some to wit that the declaration of the Church maketh a point fundamentall quoad nos nay it doth not that as the same F. White well proves ibid. p. 9. For no respect to us can varie the foundation if the thing be not fundamentall in the nature of it the Kirks declaration doth not make it so to us Since then the Kirk hath no reall detracting power no more as said is can it have any reall 4 Reason adding power since both are alike forbidden Deut. 4. 2. 4. All credible points are at last resolved into Scripture therfore it is it that makes fundamentalls CYPRIAN speaks appositly to this purpose lib. de Bapt. All Ecclesiasticall discipline hath its rule frō the Scripture here it is bred and borne and hither it must returne Camerarius lib. 1. Sent. d. 11. q. 1. Theologicall principles are the very trueths of the sacred Canons because the last resolution of Theologicall discourse is made unto them and out of these trueths firstly each Theologicall Proposition is deduced
〈◊〉 〈◊〉 〈◊〉 one here is described by two that is the pillar upon the base firmely sustaining that which is built and erected upon it so the Church firmely built upon the basis of trueths to the which the body of divine trueths are delivered holds them out to her Children Since the Trent Papists the Rhemists and other Iesuits pervere 3 The due vindication of this place from the Iesuits cavills this place I wipe off their Objections 1. Say they If the Church be the pillar of trueth but in the sense now delivered then it is rather a Chist unto Trueth and not the Pillar of it thus it is but as a Book-sellers Shope containing many Trueths in it Answ 1. The Church is both that is both an Ark wherein are the Tables of the Covenant as also a Pillar 1 Ob. in the sense given these are well consisting 2. The Church acts that which no Chist or Book-sellers Shope can do it not onely keeps but it promulgats transmitts the truth to ages 3. The Church is not onely Index but also a Vindex of the trueth yea in a sound sense it is also a Judex of it to wit secundarie ministeriall and accountable Well doth Altingius L. C. p. 2. pag. 588. distinguish The Church is a pillar not in regarde of inherent infallibilitie in every thing but in respect of its office adhering to it that is keeping discerning interpreting preaching the truâ—h Here the Iesuite Becan lib. 1. cap. 3. of his Man assumes then even according to our sense The Roman Kirk is a true kirk because it acts all the wayes wee allow to a pillar Here I deny the Antecedent it smothers and opposes revealed trueths as shall be proven Then when he arguments thus whatsoever Church acts these foure wayes now set down that is a true Visible Church but the Roman kirk acts thus Here againe I grant the proposition and deny the assumption Bellar. lib. de eccl Milit. cap. 12. 13. reasons thus The Pillar 2 Ob. of trueth is infallible but the Visible Kirk is the Pillar of trueth ergo it is infallible Answ I may grant both the Propositions with no disadvantage to our Cause 2. In the Iesuits sense I deny them both 3. Whether I grant or deny both yet the Elench is not inferred What is this to the Roman kirk where at they aime in this dispute But Bellarm indeavours to strengthen his inference thus 1. Upon this ground onely and no other was the Roman kirk called the Mother and Mistresse of all Churches that it is and was the Pillar of trueth Whence also it was that Ambrose writting of this place hath these words Though all the World be Gods yet the Church onely is his House and pillar whereof Damasus Bishope of Rome is Rector this day Hence it is sayes he that the Roman kirk was so esteemed for the emitting transmitting infallible trueths to all Christian Churches Now to all this I might answere as Isaias chap. 33. 23. said of the Assyrian forces Thy tacklings are loosed they could not well strengthen their mast Yet in particular I answere 1. to argue from Rome now Apostaticall to what it was when Apostolicall is very inconsequent 2. It was not so stiled by any antient Writter of the first 600 years for then was no supremacy over other Churches theÌ„ it and other Churches were sisterly associated collaterall then it was coÌ„mended as Solidata super Petram which Rock according to Cyprian Hieron August others is Christ. 3. It is flately denied That the kirk of Rome emitts all saving trueths though it retain some trueths if hee except then it is a true Church in so far as it retains some trueths even wee being Judges and in so farre is a Pillar I Ans 1. Be it so but as we say of a man he may be a man essentially as consisting of two essentiall parts soule and body who yet is not so for the trueth of integrity if there bee either excesse or defect maimed or monstruous and for the trueth of Perfection he may yet be farre lesse a man as if a Foole if witlesse if mad so I say of the present Roman Church or as our Divines distinguish A Man may be a true man Metaphysically as for entitie who is not so morally that is for honesty As we say of a Theefe he is truly a man for essence though he be noâ— a true man for fidelity so the Roman kirk is a true kirk equivocally being for parts integrall and for perfection a most false Kirk 4. As to that passage of Ambrose the very flattering Canonists with their Dominus deus noster Papa Christus noster servator nostor Papa do confesse these Commentaries to be spurious and not to be Ambroses at all but granting them to be his yet as is well marked both by Feeld and Cartwright they are thus to bee read whereof Damasus is a Ruler but not the Ruler for so are all Bishops and Pastors as Cyprian well sayes there is one Bishoperick wherof each hath a part But what a Rector even this Damasus was the bloody Contests between him Vrsacius about that Idoll of Rome the Chayre the Supremacy historians do testifie 4. Some observations and vses 1. Now ere I come to the last title Anent this That the Church of the Living God is the Pillar of the trueth I observe 1. Whatever Society it is that either expressly or by just consequence opposeth revealed trueths that is not the Pillar of trueth whence I inferre That the Roman kirk cannot be this Pillar of trueth since it enerrats divine trueths what by addition what by detraction Hieron hath a trimme speech when he sayes Sanctorum Congregatio est dicta columna c. that is The company of saints is called a pillar both for soliditie and for stabilitie and Theodoret. The company of Believers is called the pillar of trueth because being grounded on the Rock they remaine stable unmoveable so preach dogmatick trueths But so it is the Representative of the Roman Kirk doth not hold out infallibly divine revealed trueths as Tirinus would have it Our learned Divines have much holden out the trueth of this negative by the induction of the chiefe particulars as anent the Mediation of Christ Justification Free-will number and efficacy of Sacraments Traditions equalled if not preferred to Scripture the Nature and Notes of the Scriptures All which Doctrinalls of faith are by them fearfully depraved Wherefore passing these I offer to hold the point out meerlie in these two heads at this time 1. Let any consider the XII Articles of the new Tridentine Faith approven by Pius IV. P. called the new Symbol now dayly urged by the Spaynish Inquisition wherein are so grosse additions supperadded to that wee finde in Scripture or which wee call the Apostles Creed that any Reader that compares shall easily finde them as is well both observed by Crakenthorp H.
Lynd and L. Sharpus 2. Let any impartiall Reader consider the five Propositiones called the determination of Innoc. X. anno 1653. for the Molinists against the Jansenists and he shall finde in them a new faith unknown to the better and purertimes of the Church Certaine it is a heterodox Representative can no more lay challenge to a Pillar then a Where to chastity or as a Theefe to honesty Whence it is acutly said by one of One thrasonickly boasting but misapplying the words of Psal 75. 3. I beare up the Pillars of it nay rather as it is II. King 25. 13. They have broken the Pillars of brasse and carried the brasse to Babylon If the Church of the Living God be a Pillar of trueth holding 2 Obs them out then men may reade and heare and see these trueths then it a Visible Church and Pillar Here I do lay aside and justly condemne both extreams 1. Is of these that mantain no Kirk to bee a true PILLAR but that of the predestinate which is Invisible 2. Is of these who hold no Kirk to be the Pillar of trueth on earth but a glorious conspicuous visible pompatick a Kirk dressed to the eye full of worldly splendor and outward magnificence as Bellarm. defines it If the Kirk of God be the Pillar of trueth then that is a false assertion of the Socinian or Racovian Catechisme That from the 3 Obs Apostles dayes for the space of 1400 years the Kirk of Christ hath perished and that in that whole long intervall there was nothing amongst men called Christians but the Antichristian Whore no saints then no Pillars of trueth then O this is most false and comfortlesse opposing the Promises made to the Church against which the gates of hell shall not prevaile Against which no weapon formed shall prosper Isai 54. 17. see Isai 59. 21. Matth. 28. 20. A Pillar by strong opposition may be made to shake and tremble yea to be at a losse in its former strength standing and yet it is not either cut off or removed from its base Concuti potest at non perire the firmnesse of it continues when the outward splendor is not so apparent but obscured Then it becomes all honest Ministers to be as Pillars and posts in Gods house to hold out all revealed trueths in Gods house 4 Obs an vse plainly pertinently powerfully Malach. 2. 7. The Priests lips should keep knowledge that is as one noteth Even as his heart and braine is for himself so should his lips and tongue be for the good of the Kirk Marke to that end these two words of PAUL Tit. 1. 9. Holding fast the forme of sound words Phil. 2. 16. holding forth the word of life The Lord sayes to Jerem. chap. 1. 18. I have made thee this day an iron pillar that is firme strong and straight so should Ministers be and not broken Reeds like Egypt Isai 36. 6. on which if a man lean it will pierce his hand It is a good remarke of Ravanella This speech of PAUL to Timothy is set down not so much assertivè as preceptivè what ought to bee quomodo oporteat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that seeme to be pillars ought so to carry as that they may be real pillars Let us do our duty in doing in suffering within the compasse of our Callings remembring that sweet word of Christ Revel 3. 12. Him that overcometh will I make a pillar in the Temple of my God and hee shall no more go out Here we may see the great dignity of the Ministry Wee are 5 Obs intrusted with this depositum this pearle of pryce wee are the pillars to which are affixed the Oracles of God See II. Cor. 4. 7. Wee have this treasure c. and this to purpose to propagate and preach to the World It is well answered by Mares to Tirin Our asservation of divine trueths is not as that of a Chist locall and materiall but as said is it is morall and formall for to act as said is is not thecae sed columnae Let us then constantly attend at the posts of Wisdome which thus honours us as to be pillars Since PAUL urges his good Behaviour in his particular Charge 6 Obs at Ephesus hence I collect that a particular Church joined to consolidated as it were with the base may well be called the Pillar of trueth but if any such particular adhere not to the base it is no longer a Pillar What are the seven Churches of the lesser Asia now even turned to rubbish What ar the famoê° Churchs of Africa now Stables to impure Mahumetisme What is become of the renowned Churches of Asia the greater Dennes of Infidelity What is become of many the celebrious Churches of Greece Infected with pernitious heresies God is not tyed to particular times and places As there was a famous orthodox Nicen Councell so was there as infamous and unsound a Nicen. As there was an orthodox Ephesine Councell so after there was a wicked and a praedatorie Ephesin O then it were good for all and every particular Church to remember to practise what the Spirit speaketh to the Churches of Asia As to that of Thyatira Rev. 2. 25. But that which ye have already hold fast till I come As to that of Sardis Revel 3. 3. Remember therefore how thou hast received and heard and hold fast As to that of Ephesus Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do thy first works As to that of Philadelphia Revel 3. 11. Hold that fast which thou hast that no man take thy Crown As that of Laodicea Revel 3. 18. I counsell thee to buy of me gold tried in the sire that thou mayest be rich c. If this Pillar hold out this Light and Law and Rule Then all that are within the verge and reach of it should looke to it 7 Obs walk by it as it is said of the brasen Serpent Numb 21. 9. Ioh. 3. 14. so of this Pillar looke to it beleeve it obey it so farre as it followes Christ I. cor 11. 1. IT is marked of that Pillar that lead the Israelits that it was one and the same pillar that was light to Israel but darknesse to Egypt Exod. 14. 19. so the same Word preached by faithfull Pastors becomes to some The savour of life to life to others of death unto death II. Cor. 2. 16. as an Edict on the post to some is matter of comfort to others not so Here wee see clearly That one and the same thing may bee both supporting and supported both active and passive as to its being and vse and as to trueths the Church supports the trueth in the wayes before specified quoad declarari ac manifestari Trueth againe supports the Kirk in genere entis et moris that it hath the beeing of the Church of the Living GOD and that it in its Latitude and Complexe should be invincible and infallible
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
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