The Pillar and Ground of Truth, Treatise · Part 2

The Pillar and Ground of Truth · Treatise · Part 2

p. 61PART II.

What it is to be a Pillar and Ground of Truth: and to whom this Office belongs.

HAving ſhown with ſome care what the Truth is of which S. Paul ſpeaks (which was the firſt thing I propounded) the two next may be explained together with leſs pains: viz. what, and who is the Pillar and Ground of theſe great Truths, which are neceſſary to be believed by all, that will be ſaved.

I.

And as for the firſt of theſe, they of the Church of Rome would have us by a Pillar and Ground, to underſtand that which is the very Foundation of our Faith: that upon whoſe Credit and Authority all Chriſtian Truth, and the certainty of our Religion depends. For taking it for granted that the Church is this Pillar, and preſuming alſo that they only are the Church; they thence infer that we can be ſure of no Truth, but from them: and that they give authority and certainty, to the very Word of God it ſelf: and likewiſe, whatſoever the Church, i. e. they declare to be Truth, is therefore to be received: inſomuch that if they make any new Articles or Faith, we are to give a full aſſent to them; becauſe all Truth depends upon the credit of their Church. p. 62This ſounds ſtrangely in the Ears of thoſe that are not accuſtomed to ſuch Language: and may be thought perhaps a miſrepreſentation of their Doctrine. But … larmine (to name no more) vouches this to be the Catholique ſenſe of this place: and from the words Pillar and Ground of Truth, proves that the Church cannot err, either in Believing, or in Teaching (y)(y)L. II. de Concil. … c. 2.: and again, that whatſoever the Church approves is true, and whatſoever it diſapproves is falſe (z)(z)L. III. de … Milit. c. 14..

But this only ſhows that they are hard put to it, to find proofs for their high pretences. For it will appear, in the proceſs of this Diſcourſe, firſt, that it can never be proved, the words Pillar and Ground, have reſpect to the Church, and not rather to Timothy: for which there is good Authority as well as Reaſon. I ſhall let the Authority alone, till its proper place, and only note, Secondly, That there is good reaſon not to refer this to the Church; for having called the Church a Houſe, it doth not ſeem a congruous ſpeech, immediately to call the ſame Church a Pillar: as on the other ſide it is very agreeable, to call Timothy a Pillar, in that Houſe; and to wiſh him to behave himſelf therein, like other great Perſons, to whom, in other places, he gives the name of Pillars. But, Thirdly, if it do relate to the Church, it no more concerns the Church of Rome, than any other Church: and immediately relates to the Church of Epheſus, in which Timothy preſided. Which Church of Epheſus (a)(a)Concil. Floreat. … ult., with other Churches of the Eaſt, condemned this Headſhip of the Biſhop of Rome, upon which they build a Soveraignty over our Faith. And further, if we ſhould ſuppoſe Fourthly, That the Apoſtle reſpects the Church Univerſal; and likewiſe that it is not only bound in duty to be, but alſo actually is, the Pillar and Ground of Truth; yet, Laſtly, it can never be proved that he ſpeaks of any other Truth, but thoſe grand Fundamental p. 63Articles of Faith, thoſe Catholique Doctrines which were once delivered to the Saints, and which, bleſſed be God, are maintained in every Church to this day: not of all truth whatſoever; much leſs of an abſolute freedom from all manner of error.

For, letting theſe things alone at preſent, I ſhall ſhew that this is all that can be meant by the Pillar and Ground of Truth, if it refer to the Church (as I am content to admit) not that the Church (as they abſurdly affirm) is the very foundation of our Faith, upon which it relyes: but that it firmly retains, upholds, and profeſſes the Chriſtian Truth, againſt all the force, violence and oppoſition, of Earth and Hell, of Men and Devils, that indeavour to overthrow it.

That this is the natural import of the phraſe I will manifeſt, Firſt, from the propriety of the words; Secondly, from clear reaſon and the Holy Scripture.

I. Firſt from the propriety of the words in the Greek Language. In which foreign frequently ſignifies, ſuch a Pillar as ſtood before their common Halls and Courts of Judicature: upon which the Decrees and Orders of the Court, were wont to hang or be fixed. Unto which Tertullian alludes, when ſpeaking of an Article of the Creed (in the place above named**L. de Reſurrect. Carnis, C. 18.) he ſaith, Ʋnum opinor apud omnes EDICTƲM DEI PENDET, I ſuppoſe one Edict of God hangs up among all, viz. to be read by them: having juſt askt before, quonam titulo Spes iſta proſcripta eſt: by what TITLE this hope (viz. of the reſurrection) is propoſed and held forth to all. And the word foreign ground ſignifies not the foundation, but the Seat where any thing is placed; ſo as to be ſettled and laid up, to remain and abide there. And, at the moſt, can mean no more, than the ſtay, or eſtabliſhment, the ſeat or ſettlement of Truth: p. 64foreign, Oecumenius renders it, the confirmation of truth; or if we will have theſe words allude to a building, becauſe the Church is here called the Houſe of the living God, as elſewhere the Temple of God, (which is the ſame) they ſignifie no more but ſupporters and upholders, without which the edifice would fall to the ground. And the moſt we can make of them when they are applied to the Church, with reſpect to the truth, is this; that the Church ſuſtains and keeps it from ſinking, or falling, as a Pillar firmly ſetled upon a Baſis, ſuſtains and upholds the fabrick laid upon it. This conſiſts in theſe three things, which I ſhall diſtinctly, though but briefly, mention: for the Reader's clear information in this matter.

Firſt, The Church is that Body of Men, which preſerves and keeps, which maintains and holds up the Chriſtian Faith: which God hath committed to its care, as he did to the Jews the Divine Oracles, delivered in old times. And as the Church will anſwer it to God, and not be guilty of betraying its truſt, it muſt conſtantly preſerve the truth committed to it; that it be not loſt and do not periſh. This might be divided into two, that the Church is the keeper and Conſervator of all the Holy Scriptures, and the Divine Truths contained therein: and that by faithful keeping them, it upholds and ſupports the Truth, as a Pillar doth the building which reſts upon it. But this is ſufficiently included in what follows.

Secondly, the Church is not only to preſerve the Truth, but to profeſs it, and to give atteſtation to it: that is, to bear witneſs that this is the Truth of God, and this alone, which he hath revealed for the Salvation of Mankind. By which means it doth not only hold up the Truth, but hold it out to others; as the Sacred Edict or Decree of God; which all are to take notice of and obſerve. And ſo,

p. 65Thirdly, It is by this means to promote and propagate the Truth, and not let it fall to the ground: as a building doth, when the Pillars, that ſupported it, are removed.

In brief; As Heretical Churches were the Pillars and Stays of falſhood; they maintained and defended it, they teſtified to it, and indeavour'd to continue it, and leave it to Poſterity: juſt ſo is the Church of Chriſt, the Pillar and Ground of Truth; it profeſſes the Chriſtian Faith, it maintains it as the Truth of God; and notwithſtanding all the perſecutions, troubles, loſſes, torments, whereby its Enemies would ſhake the conſtancy of thoſe who maintain the Truth, they teſtifie to it, and declare to future Generations, that this, as S. Peter ſpeaks, is the true grace of God, wherein we ſtand.

This is the firſt conſideration, to aſſure us of the true meaning of theſe words.

II. The Second, is as ſtrong; for plain reaſon makes it evident, that this, not the other, is the ſenſe of them. The Church, that is, cannot be the very foundation upon which the Truth is built, not that which gives it authority, and makes it to be Truth: for the quite contrary is declared by Truth it ſelf; that the Truth is the foundation upon which the Church is built, and which makes it to be a Church. So S. Paul inſtructs this very Church of Epheſus, who were built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner Stone; in whom all the building fitly framed together, groweth into an holy Temple in the Lord: In whom ye alſo are builded together, for an habitation of God through the Spirit, II. Epheſ. 18, 19, 20. It was therefore a Church of Chriſt, becauſe it held the Truth, which He and his Apoſtles p. 66taught. And ſo a great number of the Ancient Fathers expound thoſe words of Chriſt to S. Peter, Thou art Peter, and upon this Rock; i. e. upon the confeſſion of Faith which thou haſt made, upon that Truth thou haſt confeſt, I will build my Church. Matth. XVI.

We can own no Society of Men to be a Church of Chriſt, unleſs they profeſs the true Faith of Chriſt. And therefore the true Faith muſt be known before we can know whether they be a true Church or no, who call themſelves by that Name: and conſequently they do not give authority to the Truth, but the Truth to them; becauſe the Truth muſt be ſuppoſed, before they can have any authority.

Obſerve the above recited words I beſeech you; which ſay, the Church is built upon the foundation of the Apoſtles and Prophets, &c. i. e. upon the Truth revealed by them in the Goſpel. It is a Church by holding and believing this: for if this be not the thing which makes a company of Men to be a Church of the living God; tell me, why the Mahometans are not his Church? They are a ſociety of Men profeſſing ſome belief, and having ſome truth and devotion, and being governed by Laws as well as we. There is no reaſon why they belong not to the Church of Chriſt, but becauſe they have not the Truth as it is in Chriſt. Therefore the Church doth not make the Truth; but the Truth makes the Church: the Truth doth not rely upon the Church, becauſe it is before the Church, which relies upon it.

Which was the Doctrine of the Church it ſelf in after Ages; as it were eaſie to ſhew, if I intended to write a great Book. I will content my ſelf with two Teſtimonies in ancient times, the one is of S. Chryſoſtome, who thus expounds theſe very words, the Church of the living God, the Pillar and Ground of Truth. Not like that Judaical Temple: (ſaith he) for this is it, which p. 67keeps together and contains the Faith and the preaching (or Doctrine) foreign. For the Truth is both the Pillar and the Ground, or foundation of the Church: The other is S. Auſtin in his third Book upon the Creed, to the Catechumens (c)(c)Tom. IX., which begins thus, You know this (viz. the Creed) to be the foundation of the Cathlique Faith, upon which the edifice of the Church aroſe, being built by the hands of the Apoſtles and Prophets. And with this of Gabriel Biel in latter Ages,(d)(d)L. 3 in ſentent. Diſt. 25. Dub. 3. Catholique truths, without any approbation of the Church, are in the nature of the thing immutable, and immutably true: and ſo are to be accounted unchangeably Catholique. Which brings to mind another remarkable ſaying of S. Auſtin, who after he had produced in his firſt and ſecond Books againſt Julian the Pelagian, the teſtimonies of XI. great Doctors, viz. Irenaeus, Cyprian, Reticius, Olympius, Hilarius, Ambroſius, Innocentius (where, by the way, it is obſervable he mentions the Biſhop of Rome only as one of the eminent Biſhops, not as Head of them all) Gregory Nyſſen, Baſil of Caeſarea, John Chryſoſtom, Hierom, makes this reflection upon their conſent (which he lookt upon as the voyce of the Catholique Church) Qui tamen veritati auctoritatem non ſuo tribuêre conſenſu, &c. who notwithſtanding did not give authority to the Truth by their conſent; but received teſtimony and glory by partaking of the Truth.

They endeavour indeed to put by ſuch evident conviction as this, by a little diſtinction; that though in it ſelf the Church is built upon the Truth, yet in reſpect to us the Truth is built upon the Church. Which appears already to be a vain conceit, unto thoſe who conſider; that the Church cannot be the foundation of Truth to us, unleſs we firſt know it to be the true Church of Chriſt; and indued with this priviledge from God to be the Ground of Truth; in this ſenſe which I am now confuting. But whence ſhould we know this? If it be ſaid, p. 68from the Truth which it profeſſes; then the Church is not the Foundation of the Truth to us, for we muſt know the Truth, before we can know that to be the true Church, which calls it ſelf the Foundation. If we ſay from the Church; then the Church is the Pillar and Ground of it ſelf; and we believe it to be the true Church, becauſe it ſays it is. Which is ſo abſurd and dangerous, that the Mahometans, as I ſaid, will be as true a Church as any elſe: they may boldly put in for their ſhare of this priviledge: Nay, if confidence, and power can carry it, ingroſs it wholly to themſelves.

It remains therefore that this is the true ſenſe of the words which I have given. The Church keeps the Truth, and keeps it up: It is the Conſervator of it, and preſerves it from falling to the ground: it proclaims it, and holds it forth to others: it continues the truth in the World, and ſettles it in mens minds: but it ſelf is built upon this Truth, not the Truth upon it. Which derives its authority from God, who ſent Jeſus Chriſt into the World to teach us his will, and gave him power to ſend his Apoſtles, as he had ſent him: God bearing them witneſs, with ſigns and wonders, and with divers miracles, and gifts of the Holy Ghoſt, according to his own will.

This will be the more plainly laid open, if I ſpend a little time, in ſhowing what is here meant by the Church, which is commonly thought to be the Pillar and Ground of Truth; and was the third thing propounded in the beginning to be explained.

III.

The Church or Houſe of God, ſignifies every where a company of Chriſtians united under their Paſtors, unto Chriſt their Head, by a ſincere Faith; and joyned one to another by Brotherly love and communion. p. 69Where ever we find ſuch a Society of Men and Women, there is a Church: and all the Societies of this kind, throughout the World, make up that which we call the Catholique, or Ʋniverſal Church; the whole body of Chriſt, or Chriſtian Church. Of which the Church of Epheſus here ſpoken of was a part: one eminent company of Chriſtians profeſſing the truly Catholique Faith, and joyned to Timothy as their chief Paſtor, for the worſhip and ſervice of Chriſt; and for to be the Pillar and Ground of Truth, as theſe words muſt be interpreted, if they relate unto the Church.

They indeed, who are now of the Roman Communion, underſtand by the Church, only the Paſtors of the Church. And ſome of them, this Church repreſentative, as it may be called; that is, the whole aſſembly of Chriſtian Biſhops, as many as can meet together, repreſenting all the Churches under their care. But others underſtand only one Biſhop alone, the Pope of Rome; who is then the Church Virtual, in whom all the power of all the Biſhops in the World is united. But as there are no ſuch notions of the Word Church in Scripture; ſo, if they be applied to this place, they will appear very wild fancies, unto any Man who will ſoberly conſider the ſcope of it. For it is very evident, that the Church is here mentioned as diſtinct from Timothy, who was the prime Paſtor of it, and who is directed how to behave himſelf in it. Therefore if this Church was the Pillar of Truth, the whole multitude of Believers at Epheſus, united under him and the reſt of their Paſtors, muſt be lookt upon as having an intereſt in this great priviledge and honour, as well as duty, to be the Conſervators and Supporters of the Chriſtian Faith, which they had received. For S. Paul, as I ſaid, is inſtructing Timothy how to demean himſelf, in this Society, which he calls the Houſe or family of God: that is, among true Believers p. 70in Chriſt, formed into a Society under the Government of their Guides: who were to take the greater care, that every one in the Church was well taught, inſtructed and ordered, becauſe they were the Pillar and Ground of Truth.

This made S. Paul very ſolicitous, that Timothy ſhould carry himſelf well, and be a good Paſtor in that Church, of which the Holy Ghoſt had made him chief Overſeer. And not knowing when he might have opportunity to ſee him, and give him perſonal inſtruction by word of mouth, he wrote this Letter to him for his direction; that he might fully underſtand how to diſcharge this Office. And therefore theſe words, it appears by the verſe foregoing (v. 14.) relate partly to what went before, and partly to what follows. Theſe things write I unto thee, hoping to come unto thee ſhortly: 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 Truth. And without controverſie, great is the myſtery of godlineſs, &c. Which whole Paragraph is to be underſtood as if he had ſaid, in more words. Though I hope ſhortly to diſcourſe with thee face to face, yet not knowing what may hinder and retard my hopes, I have ſent the above written inſtructions to thee; not to trouble the Church with vain diſputations, about the rites of the Law, and ſuch idle queſtions as the Jews are apt to raiſe: but, to remember (as I have ſaid in the beginning of this Letter v. 4, 5. of the firſt Chapter) that the end of the Commandment is charity, the love of God and of our neighbour. This therefore teach them; and inſtruct them alſo to make prayers, ſupplications and interceſſion, with giving of thanks for all Men: for Kings, and all that are in authority (Chap. II. 1, 2, 3, 4.) teach them all likewiſe how to pray (v. 8.) and inſtruct the Biſhops and the p. 71Deacons and all the reſt in their Office and Duty: for it is of great concernment, that they be well informed; becauſe this Church, over which thou art ſet, is the very Seat of Truth, which is not to be found in any other place, but in ſuch a company of Believers. Who ought to uphold and defend it, when thou art dead and gone; and therefore had need be well ſetled and eſtabliſhed in it: eſpecially in the great myſtery of godlineſs, wherein all Chriſtians agree, and about which there is no Controverſie. That ſo the Church may never let it go, and this Truth may not dye and fall to the Ground, when we are laid in our Graves; but be delivered to thoſe that come after, as the very Oracles of God.

Who now is there ſo blind, as not to be able to ſee, that by the Church is meant, not merely the ſupream Governour of the Church, which was Timothy; but all that company of Chriſtian people, under their ſeveral Biſhops and Teachers, who belonged to Epheſus. All of which S. Paul left Timothy, when he himſelf went into Macedonia, to take care of, and to charge that they taught no other Doctrine (as you read, 1.3.) and in this Houſe, or Family he was, when S. Paul wrote this Epiſtle to him; not in a General Council, for there was none, in three hundred Year after this time. Therefore he doth not ſpeak of the Church Repreſentative, as it is called; much leſs of the Church Virtual, as they term it; that is, the Pope. For then, mark what ſence the words will make; I have wrote to thee (not knowing when I ſhall ſee thee) how to behave thy ſelf in the Biſhop of Rome: as if he would have us fancy Timothy in the Popes Belly; and himſelf gravely inſtructing him, how to carry himſelf with great circumſpection and diſcretion there.

p. 72I do not love to uſe ſuch words; but there are no other I can find ſo apt to repreſent the groſs abſurdity of their Doctrines, who take upon them to give infallible interpretations of Holy Scripture, from the Univerſal Biſhop, the grand and only Oracle of Chriſtendom, as they would have him eſteemed: or from ſuch Councils as they are pleaſed to call General, and can obtain their approbation. You ſee what godly ones we are like to have, if we give up our Faith to them: how they will pervert the plain words of God, to ſerve their own intereſt; and wreſt them from their natural and eaſie ſence, to another which is ſo forced, that there is no Man ſo rude but would readily diſcern the abſurdneſs of it, if he were permitted to read, and did conſider, the Holy Scripture. For their great Cardinal Bellarmine alledges theſe very words to prove that General Councils, confirmed by the Pope, cannot err (e)(e)Lib. 2. de Contil. Auctoritate C. 2. Claſſ. 2da.: nay, that particular Councils, approved by the Pope, have the ſame priviledge(f)(f)Ib. cap. 6. Denique.: where it is evident to the weakeſt underſtanding, that the whole company of Chriſtians, that were at Epheſus united to their Paſtors (without which they could not be a Society or Company) are the Church here ſpoken of: and therefore are the Pillar and Ground of Truth, (if this relate to the Church) and not merely ſome particular perſon in that Church: much leſs a General Council of all the Biſhops in the World; and leaſt of all, one Biſhop; in whom Timothy could not be ſaid, in any ſenſe, to be; as he is here ſaid to be in that Church, which is the Pillar and Ground of Truth, viz. in that Church whereof he was the chief Governour: which was the Pillar and Ground of Truth in that part of the World. For this is not an Office appropriated to any particular Church, but belonging to the Catholique Church, and to every ſingle Church, as it is a Member of the Whole.

p. 73And here it will be very profitable, I think, to note theſe ſix things, for the full explication of this place of Scripture.

I. The firſt of them is that which I now mentioned; that every particular Church, one as well, and as much as another, is a Pillar and Ground of Truth; in that ſenſe which I have declared. This is not a prerogative which belongs to ſome one Church; but a priviledge, appertaining to the Univerſal; and to every particular, as a part of it. For if the Church at Epheſus, was a Pillar of Truth, as S. Paul here affirms; then by the ſame reaſon, the Church of Antioch, the Church of Corinth, the Church of Rome, and the Church of Jeruſalem, had the ſame authority. For that which made any one of them a Church, made the other ſo, viz. the true Faith of Chriſt there profeſſed, and union with their Paſtors, for the Divine ſervice: and therefore that honour or Office, which belong'd to one of them, muſt of neceſſity belong to another; becauſe they were but ſo many members of one and the ſame Body. That is, every one of them, in their ſeveral Countries, wherein they were planted, had the truth of God committed to them; which they were to maintain and ſupport unto the very death: and endeavour that every one, who was a Stranger to the words of eternal life, might by their means know and believe them.

And accordingly every Church hath contributed unto this, and no one Church, could ever with any reaſon pretend to be the ſole ſupporter or defender of the Chriſtian Truth. Of which there is this plain demonſtration, that then the Church is moſt of all the Pillar and Ground, or Buttreſs, as ſome tranſlate it, of Truth, when it is aſſaulted by Hereſies; and not only beats them off, but beats them down and ſuppreſſes them. Now all Hereſies were not quaſht and confounded by S. Peter p. 74and his Succeſſors in the Church of Rome; but by other Apoſtles and Evangeliſts, and their Succeſſors in other Churches. This is demonſtrated by a learned Man, of the Roman Communion**Joh. Launoii Epiſt. pars Quinta Antonio Varillao p. 35. &c., by XII. famous inſtances, out of a far greater number. S. John for example, not Peter or any of his Succeſſors, ſtruck down the Nicolaitans, S. Paul the Nazarens and Cerinthians, S. Luke the Ebionites, as he proves out of good Authors, particularly Hyginus: who relates how the Biſhops of other Sees (not the Biſhops of Rome) quaſht the Ptolemaites, the Noetians, and divers other Hereticks: as the Synod of Antioch did. Paulus Samoſatenus (g)(g)Enſeb. L. VII. Eccleſ. Hiſt. c. 22.and the firſt General Council of Conſtantinople (where Damaſus Biſhop of Rome, was not preſent, either by himſelf or his Legates) did Eunomius and other Hereticks. Which leads to the ſecond thing I would have obſerved.

II. That every eminent Paſtor in the Church, who laboured in the word and Doctrine, as S. Paul ſpeaks in this Epiſtle, V. 17. had theſe very titles anciently beſtowed upon him, of the Pillar and Ground of Truth, becauſe the Biſhops were the principal Truſtees with whom the Faith was depoſited (as may be obſerved in the words of Irenaeus before mentioned, and many other ancient Writers, and in S. Paul's words to Timothy, when he bids him to keep the depoſitum he had committed to him, and commit the ſame to other faithful or truſty perſons, who ſhould be able to teach it to others, 2 Tim. I. 14. II. 2.) and becauſe they were principal Inſtruments in defending the Truth againſt oppoſers; in propagating the Chriſtian Faith to thoſe who were ignorant of it; and in preſerving the reſt of the Church in the belief of the Truth, which they had entertained, by their conſtant inſtructions, and zealous exhortation, to hold faſt what they had received.

p. 75Nay, we ſhall rarely, if at all, find any Biſhop of Rome, called the Pillar and Ground of Truth, but ſeveral other Biſhops are frequently called by this name. S. Baſil for inſtance(h)(h)Epiſt. LXII. Tom. II., writing of the Biſhop of Neocaeſarea newly dead, bewails his loſs very much, becauſe he was foreign, the Ornament of the Churches, foreign, (the very words of the Apoſtle here in this place) the Pillar and Ground of Truth; foreign, a ſtrong and firm eſtabliſhment of Faith in Chriſt, &c. And upon the ſame occaſion writing to the Church of Ancyra (i)(i)Epiſt. LXVII.whoſe Biſhop was called Athanaſius, it appears by ſome of the foregoing Epiſtles) he ſaith, foreign, a Man is faln, who was indeed a Pillar and Ground of the Church. And complaining in another Epiſtle(k)(k)Epiſt. LXX. of the miſerable eſtate of their Churches, he ſays, among other things, foreign, the Pillars and Ground of the Truth are diſperſed: the Biſhops, he means, were baniſhed from their Flocks. Which he bewails in another place in the very ſame Language, only putting both the foregoing parts of their Character together, foreign,**Epiſt. CCCXLIX. &c. whom I account the Pillars and Ground, both of the Truth and of the Church: and honour them ſo much the more, the further off they are baniſhed from their Churches, and account that ſeparation the greateſt puniſhment.

In the very ſame Language S. Gregory Nazianzen addreſſes himſelf to S. Baſil (m)(m)Orat. XIX. beginning., whom he calls, foreign, the Pillar and Ground of the Church, the prop of Faith, the habitation of the Spirit. And ſo he calls Athanaſius, foreign (n)(n)Orat. XXI., the Pillar of the Church: and in another place(o)(o)Orat. XXIII., foreign, the prop, or ſtay of the Faith. And writing to Euſebius, Biſhop of Samoſat (p)(p)Epiſt. XXIX. Tom…., he thus begins, What ſhall I call thee, foreign, &c. p. 76Shall I call thee the Pillar and Ground of the Church, or a Light in the World, &c. or the Stay of thy Country, or the Rule of Faith, or Embaſſador of the Truth, or all theſe together, and more than all theſe?

But that which is moſt worthy to be noted under this head is, that S. Gregory Nyſſen (q)(q)De vita Moſis. Tom. I. p. 226.expounds this very Text of Timothy, and makes him, not the Church, the Pillar and Ground of Truth. For diſcourſing concerning the Miniſters of the Divine Myſteries, as Pillars of the Houſe of God, he ſaith, foreign, &c. S. Paul wrought and faſhioned Timothy to be a goodly Pillar, making him (as he ſpeaks, with his own voice) foreign, the Pillar and Ground of the Church, and of Truth. As if he took the ſenſe of theſe words to be this, But if I tarry long, that thou, who art the Pillar and Ground of Truth, maiſt know how to behave thy ſelf in the Church, &c. And indeed the Apoſtles are called foreign, Pillars in the II. Gal. 9. not only S. Peter, but James and John alſo. And here we are taught, as he truly obſerves, that not only Peter, James and John were Pillars, not only John the Baptiſt was a burning Lamp: foreign, but all that by themſelves ſupport the Church, all that by their work are ſhining lights, are called both Pillars and Lamps.

Which names were afterward applied to Chriſtian Biſhops, by the moſt eminent Perſons in the Church; who hereby plainly declared, what they underſtood by theſe words of S. Paul: and that they lookt not upon this as a priviledge peculiar to any one Biſhop, or any one Church; but common to all Churches, and eſpecially to the principal Perſons in the Church, who were the Leaders and Guides of the reſt: and ſo more peculiarly intruſted with the preſervation of Divine Truth, and the chief Pillars and Supporters of the Faith. And thus Origen (or whoſoever he was that wrote the Homilies p. 77upon the Song of Songs **Hom. III. Baſil. p. 598.,) ſeems to have underſtood this place; for having obſerved from hence that the Church is God's Houſe, and applied theſe words to the explication of the laſt Verſe of the firſt Chapter of the Canticles, where it is ſaid, the beams of our houſe are Cedar, he concludes that hereby are meant thoſe who are validiores, of greateſt ſtrength in the Church: Et puto quod convenienter hi qui epiſcopatum bene miniſtrant in Eccleſia, &c. And I think that they who well diſcharge the Office of a Biſhop in the Church may conveniently be called Beams, by which the whole Building is born up, &c. viz. by ſupporting and defending the Chriſtian Faith, upon which the Church is built. And thus the Abyſſine Chriſtians, at this day call not only S. Mark, but their great Doctor S. Cyril by the name of Columnae Eccleſiae Alexandrinae (s)(s)Ludolphi Hiſtor. Aethiop. L. III. c. 12. n. 51., the Pillars of the Church of Alexandria: becauſe Cypril was a mighty aſſertor and defender of the Truth, againſt the aſſaults of Hereticks. Upon which account, Rupertus Tuitienſis (t)(t)L. VII. oper. de Sp. Sancto, cap. 19.calls S. Auſtin by the ſame name, that S. Paul here calls Timothy, columna & firmamentum veritatis, the Pillar and Ground, or ſtrong ſtay, of Truth. Which Language is common among the Jews, who call Abraham, for inſtance, the Pillar of the World (u)(u)Maimon. de cultu ſtell. c. 1. n. 5. & More Nevohim, Pars III. c. 29., with reſpect to the true Religion which he maintained: which is the very Language of Ignatius, concerning the Apoſtles, of whom he thus ſpeaks, foreign (y)(y)Epiſt. ad Philadelph., the Pillars of the World, the Apoſtles; mentioning together with them, the Spouſe of Chriſt, viz. the Church.

I have been the more copious in this, becauſe it ſhows that the ancient Doctors thought all Biſhops to be equally concerned in this Office, and Honour; it never entering into their minds that any one had an intereſt in it more than the reſt; much leſs that one (the Biſhop of Rome) had it ſolely to himſelf.

p. 78III. But further I obſerve that the Martyrs, though not Biſhops, are frequently called by this name. So the Churches of Vienne and Lyons, in their Letter to the Churches of Aſia and Phrygia, concerning the bleſſed Martyrs who had ſuffered among them, ſay that God delivered the weaker ſort, and oppoſed to the fury of the Enemy, foreign, thoſe who were firm and ſteady Pillars, able by their Patience to draw all the violent aſſaults of the Devil upon them (x)(x)Apud Euſeb. L. V. Hiſtor. Eccleſ. cap. 1. p. 155. edit. Valeſ.Eccl 1. Among whom they mention Sanchis a Deacon, and Maturus a meer Novice, and Attalus, born at Pergamus, foreign (z)(z)Ib. p. 157.: Who had always been the Pillar and Ground (or ſtay and ſtrength) of Chriſtians in this place: that is, ſettled and ſuſtained others in the Chriſtian belief. And ſo Euſebius ſpeaks of other Martyrs at Alexandria in the time of Decius, foreign,**L. VI. Eccleſ. Hiſt. cap. 41. &c. firm and bleſſed Pillars of the Lord, who ſtrengthned by him, and having might and power anſwerable to the ſtrength of their Faith, became admirable witneſſes of his Kingdom. For they could not be ſhaken with the fear of death and torment; and ſo by their ſtedfaſtneſs confirmed and eſtabliſhed others in the Chriſtian Faith; and were eminent Inſtruments likewiſe of converting ſtrangers to our Religion: who ſaw their pious and meek conſtancy under the greateſt ſufferings, joyned with the greateſt charity, bowels of mercy and compaſſion, towards their bloody perſecutors. For whom they beg'd pardon and forgiveneſs of God, deſiring nothing more than they might come to that heavenly Kingdom, which they teſtified to them; by parting with life it ſelf for the ſake of it.

Neither is this meerly the Eccleſiaſtical Language, but the Holy Scripture it ſelf gives thoſe this honourable title; who conſtantly indured tribulation for the Goſpel ſake, though it did not coſt them their lives. Thus p. 79our bleſſed Lord ſpeaks to the Church of Philadelphia, III. Revel. 12. Him that overcometh, will I make a Pillar in the temple of my God. Which ſignifies partly, that he ſhould be an eminent Inſtrument of upholding the Church, and preſerving many in the profeſſion of Chriſtianity, by his conſtancy and firmneſs in it: and partly, that he ſhould be ſo eſtabliſhed himſelf by the grace and power of God, that he ſhould never fall (according to that of S. Peter, 1 V. 10. But the God of all grace, who hath called us unto his eternal glory, after that ye have ſuffered a while, make you perfect, eſtabliſh, ſtrengthen, ſettle you): and partly, that he ſhould be made in the higheſt ſenſe, a PILLAR, that is, an Apoſtolical Man, who ſhould be advanced to the moſt eminent imployment in the Church; of teaching and inſtructing, of Governing and Ruling, as a principal Paſtor, in the Temple of God. In one word, be an Angel of the Church, (as he ſpeaks in the beginning of this Letter, v. 7. and in all the reſt) an illuſtrious Miniſter and Meſſenger of God, to publiſh the glad tidings of Salvation to the World.

Such the Apoſtles were: whom Theodoret calls the Pillars of the Truth, with peculiar reſpect to their ſufferings. Behold, ſaith he,††Orat. de providentia, Tom. IV. p. 441. Peter and John, foreign, &c. the Towers, or Bulwarks of Godlineſs, the Pillars of Truth, ſupporting the Structure of the Church: being ſcourged by the Jews, but rejoycing and glorying, (V. Act. 41.) that they were counted worthy to ſuffer ſhame, or to be diſgraced, for his Name. And ſuch like were theſe victorious Souls, as Arethas **Comment. in III. Rev. 12.Rev 12expounds our Saviour's words to this Church; For he that conquers, ſaith he, the adverſe powers, foreign, is conſtituted a Pillar and Ground of the Truth; rejoycing himſelf immutably (ſo he interprets in the temple of my God) and p. 80eſtabliſhing others in goodneſs, that they may not fall from their ſtedfaſtneſs.

IV. Any eminent perſon alſo in the Church, though not a Martyr, is ſometime called by this name in Eccleſiaſtical Writers. For inſtance, Jo. Damaſcen thus addreſſes himſelf to Jordanes the Archimandrite, foreign,(b)(b)Epiſt. ad eu…n de Tri…agio. O moſt Divine Father, the Pillar and Ground, or ſtay, of Truth. Nay, thus zealous perſons in the Laity, eſpecially if they were of great quality, contributed to the ſupport of the Faith, by ſupporting theſe Pillars of it. So S. Baſil, in one of the forenamed Epiſtles, having bewailed the baniſhment of their Biſhops, whom he calls the Pillars and Ground of Truth, prays Terentius (a Count of the Empire) to preſerve himſelf ſafe, that they might have ſome to reſt upon; God having graciouſly made him foreign,(c)(c)Epiſt. 345. a ſupport and a prop in all things to us. But they of the Clergy more particularly, though of the Order below Biſhops, were lookt upon as having no ſmall ſhare in this Office. For S. Cyril of Alexandria (d)(d)Lib. V. in Eſaiam, Tom. 2. p. 768.having mentioned Chriſt as the foundation, and believers in him, as pretious Stones built upon him, unto a holy Temple; compares their inſtructors in the Myſteries of Religion to the moſt pretious Stones (ſuch as thoſe mentioned, LIV. Iſa. 11, 12.) which God uſes, ſome in laying the foundation, others as buttreſſes; ſome for the Gates, others for the Walls, of the holy City, that is, the Church: that all her Children may be taught of God.

V. Nay, one of the forenamed great Doctors of the Church warrants me to add, that every pious member of the Church, in his place and calling, hath his ſhare p. 81in this great truſt. For whoſoever, ſaith S. Gregory Nyſſen, (e)(e)Hom. XIV. in Cant. Canticorum, p 684.is perfected in theſe two great Commandments, to love God, and to love his Neighbour, he is framed to be foreign, a Pillar and Ground of Truth, according to the language of the Apoſtle. By both theſe, we may become ſuch Pillars, as Peter, and James, and John; or if there be any other, ſince them, that hath been or ſhall be worthy of this name. And he doth, in effect, ſay the ſame in the place before named;(f)(f)De vita Moſis. where he obſerves the Apoſtle requires others to be Pillars, as well as himſelf, when he ſaith, foreign, 1 Cor. XV. 58. be ye ſtedfaſt (or ſtable) unmoveable, abounding always in the work of the Lord. For he that is thus firmly fixed and ſetled (as the word foreign ſignifies) and diligent in well doing, whatſoever trials he hath to ſhake him, he ſupports Religion, he maintains the credit of it in the World, he doth great ſervice to the Truth, by ſhewing how good, how uſeful, how laborious, it makes thoſe that embrace it.

And I am ſure it lies upon every one of us, as an indiſpenſable duty to hold faſt the Truth, and to profeſs it, and practiſe it; and, notwithſtanding any danger or trouble unto which it may expoſe us, to teſtifie unto it, if need be, by conſtant, patient, peaceable ſuffering for Chriſts ſake. And he that doth thus, is according to his meaſure, though never ſo mean a perſon in the Church, a Pillar and Ground of Truth. And thus Theodoret expounds theſe words, he calls foreign the aſſembly or congregation of thoſe that believe, the Houſe of God and the Church: and theſe, he ſaith, are the Pillar and ſupport of Truth. For being founded upon the Rook, they both remain unſhaken, and preach by their deeds the truth of their Doctrine. And Theophylast alſo, foreign. The Church is a conſtitution, p. 82or an aſſembly of truth: For all things that are done in it, are true, nothing ſhadowy, as under the Law, &c.

VI. I have but one thing further to add; That the more and the better they are, who joyn in this work, the greater ſupport they give to the Truth.

Firſt I ſay, the more, the greater number there are of thoſe who maintain the truth, by preaching, writing, ſuffering, or well doing, and the greater credit they have in the World; the ſtronger Pillars they are, and the ſurer doth the truth ſeem to be in the eyes of thoſe to whom they repreſent it. Upon which account the Doctrine of S. Paul and Barnabas, which he had received by revelation as well as other Apoſtles, yet being communicated to James and Cephas and John, who were eminent Pillars, and been approved by them, received the more ſtrength by their concurrent teſtimony, II. Gal. 2, 5, 9. And it was ſtill more confirmed by the whole Council of Apoſtles and Elders at Jeruſalem (XV. Act. 2.25.) ſo that it was received joyfully at Antioch (V. 31.) and the Churches in other Cities were eſtabliſhed in the Faith, and increaſed in number daily. XVI. 4.5. For which reaſon the teſtimony of a great aſſembly of Biſhops, was a greater ſupport and ſtrengthning to the Faith, than the teſtimony of ſingle perſons. They were the principal Truſtees, as I obſerved before, to whoſe fidelity the truth was committed: and when they met together in a Council to diſcharge this truſt, it gave great force to the truth declared by them. Which they knew ſo well, that in ancient times, ſuch Councils were wont to deſire the conſent of other Biſhops, who were not there, for the greater eſtabliſhment and confirmation of the Faith, as Theodoret (g)(g)L. 2. Hiſt. Eccleſ. C. 6.relates of the Council of Sardica, whoſe Letter he hath ſet down to all the Biſhops in the World; deſiring them, foreign, as p. 83preſent in Spirit with them, to conſent to their Synod, and by their ſubſcription to decree, that concord might be preſerved, among all their fellow Biſhops every where. Nay, the great and firſt general Council of Nice it ſelf,(h)(h)Theodoret. L. 1. Eccleſ. Hiſt. Cap. 8, 9. wrote to the Church of Alexandria, and the reſt throughout Egypt, Libya, and Pentapolis, to give them an account of their decrees. And Conſtantine alſo certified all abſent Biſhops, who could not come to the Council, of their proceedings: That there might be one Faith (as his words are) and ſincere charity, and a concording Religion, or Piety, preſerved among them all.

It was upon the ſame ſcore that ſometime they ſent particularly to the Biſhop of Rome for his concurrence (as the Council of Carthage, (i)(i)Auguſt. Epiſt. XC, XCI, XCV.and others did in the buſineſs of Pelagius) not becauſe they imagined their decrees would be of no force without his conſent (that's an ungrounded fancy) but becauſe he was an eminent Biſhop in the Church of Chriſt; by whoſe concurrent teſtimony the Truth would be ſtill more confirmed, and their Churches would have the greater comfort de communi participatione unius gratiae, from the common participation of one grace: by knowing, that is, that they were of the ſame belief.

The like may be ſaid of the Martyrs, who, when they ſuffered in great numbers, gave the more amazing teſtimony to the Truth, which terrified the Devil himſelf, and ſtaggered their very Judges: as S. Baſil ſpeaks(k)(k)Tom. 1. Hom. XX. of the XL Martyrs, who all together, as if they had had but one Mouth, cryed out, when they were examined, I am a Chriſtian. By ſuch reſolution as this our Religion was not only upheld, but mightily increaſed: And the more the number of Chriſtians increaſed, the more was Truth ſpread abroad, till it grew to be the prevailing Religion; and the Kingdoms of p. 84the World became the Kingdoms of our Lord, and of his Chriſt.

2. But it was not mere numbers that did the buſineſs; for their extraordinary Piety and Purity in thoſe early days, had the greateſt hand in it. Which was the ſecond thing I deſired to be noted under this laſt head, that the better the Paſtors and the People are, the greater ſervice they do to the Truth; and the more prevalent their teſtimony is, when it appears by their lives, that they have no other intereſt to ſerve, but that of Truth and Godlineſs.

And when all is done, it will be found that the ſanctity of thoſe who aſſert God's holy Truth, their pure and undefiled Religion which keeps them from being ſpotted by the World, is that which will be the moſt powerful to move Mens minds, and will make the eaſieſt way for its entertainment in Mens Hearts. Nothing can give a Church ſuch authority, and make its teſtimony ſo credible, as its integrity and ſincere Devotion; its ſtudy of purity in Heart and Life; its deſigning clearly the good of Souls, and not worldly advantages; its univerſal charity and kindneſs: which invites even ſtrangers to attend unto it, and much more its own Members.

And therefore I muſt note for a concluſion of this part of my Diſcourſe, that when we ſpeak of the Church, i. e. the whole company of believers, and ſay that it is the Pillar and Ground or eſtabliſhment of Truth, it is meant principally of thoſe, whoſe Faith brings forth fruit and works by love. Theſe are the main ſupporters of the Chriſtian Religion; who do not merely profeſs it; but are acted and live by their Faith, in all holy obedience to Chriſt. For they are living Stones built upon him the foundation of all; the true living Body of Chriſt, who are animated by his Spirit, p. 85and with whom he hath promiſed to make his abode: and conſequently are the only perſons, who to purpoſe ſupport and maintain, and defend the Truth. Which would in a little time, be ſuppreſſed or obſcured, depraved or varied, concealed or miſinterpreted; if the wicked only had the conduct of it. Who are no more to be accounted Pillars of the Truth, i. e. can no more alone ſupport and uphold it, than a Reed, a Straw or a rotten Stick, can ſupport a building. This is the ancient Doctrine of the Church it ſelf, as appears by what S. Auſtin ſaies, in his Preface to the Expoſition of the XLVIII. Pſalm (k)(k)Tom. VIII. Enarratio in Pſal. XLVII.Ps 47. Where taking the firmament, which was made the ſecond day, to be an emblem of the Church, he ſaith by the Church we ought to underſtand Eccleſiam Chriſti in Sanctis, &c. the Church of Chriſt in his Saints; the Church of Chriſt in thoſe whoſe names are written in Heaven, the Church of Chriſt in thoſe who do not yield to the temptations of this World. Ipſi enim digni ſunt nomine FIRMAMENTI, for theſe are worthy the name of Firmament, or ſtrength. Therefore the Church of Chriſt in thoſe qui firmi ſunt, who are ſtrong (concerning whom the Apoſtle ſpeaks, we that are ſtrong ought to bear the infirmities of the weak) is called the FIRMAMENT. For hearken and acknowledge, how this Church is called by this name in the Apoſtolical writings (and then he quotes this place to Timothy) which is the Church of the living God, columna & firmamentum veritatis, the Pillar and ſupport of Truth.

By theſe principally the Truth is maintained: For it is moſt plainly delivered by the Apoſtles themſelves, that Men and Women, by their wicked lives, did turn Apoſtates from the Faith. And we find by experience, as well as their inſtructions, that nothing doth more quench the Spirit of God, nothing is more contrary to true Wiſdom, than filthineſs and impurity, which we p. 86muſt abandon therefore, and not think we can do very conſiderable ſervice to the Truth, by the bare profeſſion of it: but upon the foundation Chriſt Jeſus, we muſt ſeriouſly indeavour to raiſe the ſuperſtructure of a holy life, whereby we ſhall adorn, recommend, and effectually promote our Religion.

It muſt not be denyed indeed, that a multitude profeſſing true Faith in Chriſt, though their lives be not ſo regular as they ought to be, are not unſerviceable to our Religion: Nay, in ſome caſes, by their ſteadineſs in the Truth, give no ſmall ſupport unto it. Eſpecially, when they likewiſe continue united together, by partaking conſtantly of the ſame Sacraments. Whereby they are joyned to thoſe who are truly good, and remain a part of the Chriſtian ſociety; till their lives be ſo bad that they are thrown out of the Church, as not fit to have Communion with it. And therefore out of ſuch a Church, conſiſting of thoſe that profeſs the Faith of Chriſt intirely, and worſhip him purely, without any dangerous mixtures, no Man ought to depart; merely becauſe every one therein is not knit to Chriſt by ſuch hearty love and obedience as that Faith ought to produce. For they that are only in outward Communion with ſuch a Church, are in a good way to ſomething more: and therefore ought not to be rejected, as no Chriſtians. For by external Communion, the inward lively Communion with God our Saviour, is produced, ſet forward, and promoted: and it is ſomething to own Chriſt, and acknowledge him for our Lord and Maſter; and receive conſtant inſtructions from his Miniſters, whereby we are convinced of our duty. Which though it doth not at preſent make them good and faithful Servants, yet they may be ſo in time: and the way to make them ſo, is not to leave them to themſelves, by ſeparating from them; but to admoniſh, reprove and exhort them p. 87to become living Members of Chriſt's Body, that they may do him greater ſervice, by recommending his Religion effectually to the World. As all thoſe do, who ſeparate from the wickedneſs of the World, though they continue mixed with the wicked that are in the Church; till they can, in an orderly manner and after regular proceedings, be thrown out of it. Whereas, on the contrary, they who upon pretence of the wicked being mixed with the godly, depart from the external Communion of the Church; have very much diſhonoured Religion, and help to deſtroy the Church by endleſs ſeparations.

For when they have ſo departed from the Church, they are not ſure they depart from the wicked: though it be ſure they have left the Communion of a great many good Men and Women, who are mingled in common, with the bad. And what advantage can ſuch Men propound unto themſelves, or unto true Religion and godlineſs: when they certainly forſake the ſociety of a great many truly good Men, for an imaginary departure from the wicked? Becauſe after all the care they can take, they cannot be ſure there are no wicked among them: but they leave a Church, in which it is notorious there are a great number of holy People, and erect Congregations, for ought they can certainly know, of ſuch as conceit themſelves Religious, merely from this ſeparation.

This is not the means therefore of upholding Truth, and of promoting godlineſs. But if we be ſeriouſly bent on that, the Apoſtle hath ſhown us the way in the next Epiſtle, 2 Tim. II. 19. Let every one that names the name of Chriſt depart from iniquity. Whoſoever doth ſo, he is an excellent Servant of Jeſus Chriſt, and of his Truth: which was promoted by nothing more, I might ſay by nothing ſo much, as by the p. 88eminent Piety and Vertue of the firſt Preachers of Chriſtianity, and of the generality of thoſe who were called by Chriſt's name. Some bad people there were among them (as we learn by the Church of Corinth) which did not unchurch them, nor make them unfit for communion with them. For in a great Houſe (as the Apoſtle there ſpeaks in the next verſe, 2 Tim. II. 20, 21.) there are not only veſſels of Gold and Silver, but alſo of Wood and of Earth; and ſome to honour, ſome to diſhonour. But if a Man purge himſelf from theſe, he ſhall be a veſſel unto honour, ſanctified and meet for his Maſter's uſe, and prepared unto every good work. Thus the Apoſtle writes immediately after theſe words, Let every one that names the name of Chriſt, depart from iniquity. Whatſoever becomes of others, he ſhall become an uſeful Servant of his Maſter Chriſt, a veſſel of Honour, or an inſtrument to do him honour, by being fitted to every good work.

There are eminent teſtimonies of this, not only in Chriſtian but in Pagan Writers alſo, that hereby the Truth of Chriſt prevailed and got the upper hand in the World. For Julian **Epiſt. XLIX. a… Ar…arium, & in fragm. p. 557.himſelf upbraids the Prieſts of his Religion, with the marvellous piety of the Galilaeans (as he calls Chriſtians) whoſe ſingular Humanity, and Charity even to Strangers, nay to Pagans, when thoſe of their own Religion neglected them, together with the gravity of their manners and compoſed behaviour (though he call it feigned) had ſuch great effect, that by this means, as he acknowledges, Chriſtianity ſo increaſed, that its growth could no way be hindred, but by their outdoing Chriſtians in theſe worthy qualities.

And ſuch an eminent vertue it muſt be, and that alone, which can reſtore our Religion to its primitive luſtre: Nay, that which will preſerve it from being loſt, where it is planted. For as faſt as true piety and vertue decays, p. 89ſo faſt doth the Church go to ruin. And therefore if we have an hearty love to our own Church, and the ſaving truth of God, which is there profeſſed and aſſerted, we muſt ſtudy to uphold it by this means. Not by ſeeking for a purer Church (which is impoſſible, as to Faith and Worſhip, and Manners too, to be found) but by endeavouring to amend one another, by purifying our ſelves in the firſt place from all filthineſs both of the fleſh, and of ſpirit; and then by admoniſhing others that do not live as they ought, of the error of their ways, and calling them to Repentance.

Which courſe I wiſh all they who have ſeparated from our Communion, would conſider whether they ever took? Did they not firſt forſake us, and then ſay, before they tried, that we have people incorrigibly wicked among us? This is not the way (to ſay nothing of what ſort of people they have among themſelves) of ſaving us all from periſhing: but, as it proceeds commonly from too much pride, and conceitedneſs, and from great want of Charity; ſo it produces lamentable effects. For under a pretence of making the Church more holy, it deſtroys both holineſs and the Church: by breaking the unity of it, by diſgracing Religion, by turning it into diſputes and vain jangling, by endleſs ſeparations under the notion of great and more refined purity; till the Church be crumbled into ſo many little bits and fractions, that little more than the name of a Church remains.

Let us therefore preſerve Union among our ſelves as much as is poſſible, that we may preſerve the Church and Truth. And then there may be the more hope of reclaiming the ungodly: who will receive an admonition or reproof far better from one of their ſociety, who calls them brethren; than from one that ſeparates from them as mere Strangers and Foreigners, with whom they have nothing to do in matters of Religion.

p. 90Would to God this were more ſeriouſly practiſed among us; that we would be as forward, charitably to reprove Men for their wickedneſs, as we are even to reproach them, perhaps uncharitably, for their falſe opinions. It might be a means of their cure, an effectual remedy for their amendment, when piouſly and prudently adminiſtred: and a means of bringing thoſe back, who are gone aſtray from us, that there may be no diviſions among us, but we may be perfectly joyned together in the ſame mind, and in the ſame judgment.