The Pillar and Ground of Truth, Treatise · Part 3

The Pillar and Ground of Truth · Treatise · Part 3

p. 91PART III.

How the Church diſcharges this Office, of a Pillar and Ground of Truth.

WHAT the Pſalmiſt ſaith concerning Jeruſalem, or the Church of the Jews, which was wont there to aſſemble, is more fully verified in the Chriſtian Church: Great and glorious things are ſpoken of thee, O thou city of God, LXXXVII. Pſ. 1. This great City, S. John ſaw deſcending out of Heaven, having the glory of God, XXI. Rev. 10, 11. And in the Verſe before, calls this Church, the bride, the lambs wife. There is a ſpecial preſence, that is, of God in it; and a ſpecial love of the Lord Jeſus to it. For it is, the body of Chriſt, and the fulneſs of him that fills all things. To this, S. John ſaith, they ſhall bring the glory and honour of the nations: againſt this, our Saviour promiſes, the gates of hell ſhall not prevail. The pure water of life, clear as cryſtal runs therein: here grows the tree of life, (XXII. Rev. 1, 2.) and it is, as it were, the paradiſe and garden of God.

Which things ſhow what an honour, what an happineſs it is, to be a Citizen of this Holy Jeruſalcm. Whoſoever they be, that by a cordial Faith in Chriſt, and ſincere love to him, joyn themſelves to this Body, are made Members of Chriſt, Children of God, Companions of Angels, and Inheritors of the Kingdom of Heaven. They are under the protection of the Almighty; p. 92under the guidance of his Holy Spirit; under the care and tender love of that great and glorious Lord, who is the Prince of all the kings of the earth, and hath all power in heaven, as well as earth, inveſted in him. For the Church is the houſe and family of God, nay the temple of the living God, (2 Cor. VI. 17.) for he hath ſaid, as it there follows, I will dwell in them, and walk in them, and will be their God, and they ſhall be my people: I will be a Father unto you, and ye ſhall be my ſons and daughters, ſaith the Lord God Almighty.

Theſe things are great indeed, and exceeding glorious.

But not content with theſe priviledges, which are as a Royal Diadem, and Crown of Glory, on the Head of the Church; there are thoſe who would adorn her with prouder Titles: and ſet her forth in an adulterous dreſs, and a preſumptuous glory; making her, in a manner, equal to her Head, the Lord Chriſt. For they have ſnatcht one of the incommunicable properties of God, and fixt it, as a Jewel, on the top of the Churches Crown: telling us that ſhe is an infallible Guide, who cannot miſlead us. That is, though ſhe may go aſtray, and play the Harlot, in life and practice, yet ſhe cannot err, nor miſtake in her judgment: So that if we liſten to what ſhe ſays, we ſhall never wander, but always be in the right.

For the proof of this, they firſt ſuppoſe themſelves to be the Church of Chriſt, and they alone: and then they abuſe this place of Holy Scripture, to aſſert this Divine Prerogative to be in his Church; that is, in themſelves. But I have expoſed the bold folly of theſe pretences, by ſhowing, that the Church here ſpoken of is the Church of Epheſus; and that Timothy was the principal Pillar and Ground of Truth in this Church. Which doth not ſignifie, I have ſhown, that either the Church, or Timothy, were the very Foundation of the Chriſtian Faith, p. 93upon whoſe credit the Authority, the Truth, and Certainty of all Religion depends: but the Supporters of the Truth; who teſtified, maintained, upheld, and propagated the Faith of Chriſt.

For the more full underſtanding of which, I ſhall briefly ſhow (before I proceed to the laſt thing propounded) firſt what power it is that we herein aſcribe to the Church; particularly to the Biſhops and Governors thereof: Secondly, what power it cannot pretend unto, nor ought to be yielded to any Church, or Perſon whatſoever.

I. As for the firſt of theſe, what the power is we allow the Church, when we ſay it upholds, maintains and teſtifies to the Truth, it is as much as to enquire of what Authority the Teſtimony of the Church is, how much it ought to weigh with us, and how far we ought to yield to it: to the Teſtimony, for inſtance, of the preſent Church of which we are Members (for it hath as much Authority as any other) when it propounds Truth to us, and preſſes it upon our belief. Are we to believe it, meerly becauſe the Church ſaith it?

In anſwer to which we affirm, that the Teſtimony of the Church, is that whereby we are both informed of the Truth, and induced, as by the firſt external motive to Faith in Chriſt. Mr. Hooker calls it the Key, as others do the Door, which lets us into the knowledge of the great Myſtery of Godlineſs, which is preſerved in this Houſe of God.

If we allow it not this, we allow it nothing: nor can it, or any Perſon in it, be ſaid to be a Pillar and Ground of Truth, unleſs it do ſomething to the bringing us acquainted with the Truth; which it propounds and ſets before us, and teſtifies to be that which Chriſt hath left with his Church, to be delivered down to all Generations. p. 94For it conveys the Holy Scriptures to us, and calls upon us to conſider and ſtudy them: that therein, by the help of the Paſtors of the Church (to whom this Office, I have ſhown, principally belongs) we may find all neceſſary Truths, in order to our Salvation. Which Teſtimony being the Teſtimony of Men, that profeſs Faithfulneſs, Honeſty and a good Conſcience, as the great thing in their Religion, is the higheſt of all humane Teſtimonies: and cannot but work very ſtrongly and powerfully upon Mens minds, when Chriſtians are ſuch as they profeſs to be: and as they are, it ought to work thus far upon all ſorts of Men, even upon thoſe who are out of the Church; as to incline them to have a reverend regard to that Faith and thoſe Scriptures, and to look into them and conſider them; which they ſee ſuch multitudes of People, and ſome of them very wiſe, as well as devout, conſtantly eſteem as the very Truth of God, tranſmitted to them from his Son, by the Apoſtles, who attended on him from his firſt appearing, till he went to Heaven.

This moved S. Auſtin when he was yet in part an Infidel, being a Manichee, to believe the Goſpel, according to that famous Diſcourſe of his, in anſwer to the Epiſtle of Manichaeus, which contained in a manner the whole Belief of that party; Ego non crederem Evangelio, niſi me Eccleſiae Catholicae authoritas commoveret (m)(m)Tom. VI. contra Epiſtolam Fandamenti, Cap. 5.; which is to be thus tranſlated, according to the Phraſe of the Aſricans, I had not believed the Goſpel, unleſs the Authority of the Catholique Church had moved me thereunto. For it is evident (as hath been ſhown by our Writers, ſince the beginning of the Reformation**D. Whitakeram de ſa…a Sc…i…t. Q. 3. cap. 8.) he ſpeaks of himſelf when a Manichee, as the words immediately following declare, Thoſe whom I obeyed when they ſaid, Believe the Goſpel; why ſhould I not obey when they ſay, Do not believe Manichaeus? Which doth not ſignifie that the credit of the Goſpel, is founded upon the Churches Authority, p. 95but that this was the firſt motive to incline him to look into the Goſpel, and conſider it as a Divine Book, which would inform him in the way of Salvation. Thus he explains himſelf in the very foregoing Chapter, where ſetting aſide the ſincere Wiſdom taught in the Church, which they would not believe, he reckons up abundance of other things, which might ſerve to keep him in the Catholique Church, viz. the conſent of People and Nations, &c. and then thus concludes: Theſe numerous and great, and moſt dear tyes of the Chriſtian name, may very well hold a Man that believes in the Catholique Church; although by reaſon of the ſlowneſs of his underſtanding, or the defects of his life, the truth do not yet ſhow it ſelf moſt openly unto him. Whereas among the Manichees there were none of theſe things to invite, or to hold him, but a bare promiſe of Truth wherewith they made a noiſe: which if they could have ſhown ſo manifeſtly that it could not be doubted, he confeſſes it was to be preferred before all thoſe things, whereby he was held in the Catholique Church.

Which words are an evident proof that he ſpeaks of the Authority of the Church, as only moving and inducing him to believe the Scriptures, and to joyn himſelf to their Society, before the TRUTH was manifeſted to him; which he was to ſind there (in the Scriptures) and which he preferred before the Authority of the Church. Which he, elſewhere, tells the Donatiſts was not to be believed upon its own credit;L. de unitate Eccleſie, cap. 16. But whether they hold the Church, let them not ſhow but from the Canonical Books of the Divine Scriptures: for we neither do not ſay that we ought to be believed, becauſe we are in Chriſt's Church, becauſe that Church which we hold was commended to us by Optatus, or Ambroſe, or other innumerable Biſhops of our Communion, or becauſe it is approved by Councils, or becauſe Miracles p. 96are every where wrought in it: Theſe and ſuch like things, are therefore to be approved, becauſe they are done in the Catholique Church: but it is not therefore manifeſted to be the Catholique Church, becauſe theſe things are done in it. Our Lord Jeſus himſelf, when he roſe from the dead, and offered his Body to be toucht as well as ſeen by his Diſciples, leſt they ſhould think there was any fallacy in it, judged it meet rather to confirm them by the teſtimonies of the Law, and the Prophets and Pſalms; ſhowing how all things were fulfilled, which were predicted. And ſo he commanded his Church, ſaving, that repentance and remiſſion of ſin ſhould be preached in his Name, beginning at Hieruſalem. This he teſtified was written in the Law, the Prophets and Pſalms: this we hold commended from his Mouth. Theſe are the Documents, theſe the Foundations, theſe the ſtrong Grounds of our Cauſe. We read in the Acts of the Apoſtles of ſome Believers, that they ſought the Scriptures daily, whether thoſe things were ſo. What Scriptures? but the Canonical Books of the Law and the Prophets: to which are added the Goſpels, the Apoſtolical Epiſtles, the Acts of Apoſtles, and the Revelation of S. John. Search all theſe, and bring forth ſomething manifeſt, whereby ye may demonſtrate the Church, either to have remained only in Africa, or to be to come out of Africa, &c. This is an illuſtrious Teſtimony, he thought the Church it ſelf was to be warranted by the Scriptures, which did not therefore receive their Authority from the Church, but give it all the Authority it hath. And after all, it was not the Authority of the preſent Church barely that moved him when he was a Manichee; but of the Catholique Church from the beginning. Occham **Fr White's Anſwer to Fiſher's ſecond Conference, p. 24.thinks he ſpeaks of the Church in the Apoſtles times alone, which moved him to Believe. And others (as Gabriel Biel) confeſs he ſpeaks of the p. 97Authority of the Church, à tempore Chriſti & Apoſtolorum, &c. from the time of Chriſt and of the Apoſtles down to his days.

Such Authority cannot but weigh … much, even with thoſe that do not yet believe, if … …eriouſly pondered: but much more with thoſe, that are already Chriſtians. Whether they be Novices and weaklings, who are as yet doubtful in the Faith, though in the Church: the Teſtimony and Authority of it, ought to confirm and quiet their minds (as it did S. Auſtin's, it appears by the place before-named) and keep them cloſe to the Chriſtian Society, till they may themſelves come better acquainted with the Truth, and more fully underſtand the Holy Scriptures, which the Church delivers to them, and puts into their hands, as the Word of God. Or whether they be more grown Chriſtians (and indeed all ſorts of Perſons in the Church) who ought to be ſo far wrought upon even by its Authority, as to be perſwaded thereby to read conſtantly, to conſider and ponder ſeriouſly, and to practiſe thoſe plain Leſſons faithfully, which the Holy Scripture teaches them; till it work effectually upon their hearts, and purge them ſo throughly from all bad affections, that they may more perfectly underſtand the Truth.

Thus much is indiſputable; for God hath appointed outward means for the conveying Divine Truth, to our Belief; and this means is ordinarily the Church: to which we aſcribe theſe two great things, in this buſineſs.(p)(p)Anſwer to Charity miſtaken, Sect. V. Firſt, the office of a Witneſs, teſtifying the Authority of Holy Scripture to us: Secondly, of an Inſtrument in Gods Hand, to lead us into the underſtanding of the Scriptures, and by its Miniſtry, in preaching and expounding them, to beget a Divine Faith in us.

But further than this, we cannot, we muſt not go. For the laſt reſolution of our Faith is not into the Teſtimony p. 98of the Church, but into the Teſtimony of God himſelf, which we find recorded in the Holy Scripture, delivered by the Church unto us. Thus S. Auſtin moſt admirably diſcourſes in that very Book againſt Manichaeus (q)(q)Cap. XIV. contra Epiſt. quam vocant Fundamenti.his Letter, from whence the fore-named ſaying, (I had not believed the Goſpel, unleſs the Churches Authority had moved me to it) is wont, at every turn, to be objected to us, by thoſe of the Romiſh perſwaſion. Thou doſt nothing, but praiſe what thou believeſt, and deride what I believe. Now ſince I can be even with thee, and do the very ſame, praiſe what I believe, and deride what thou believeſt; what is to be done? but that we leave and relinquiſh thoſe, who invite us to know things certain; and afterwards require us to believe things uncertain (let thoſe of the Roman Church mark this) and that we follow them, who invite us firſt to believe, that which we cannot yet ſee into; that being made ſtronger in the Faith it ſelf, we may come to underſtand what we believe: NOT MEN NOW, BUT GOD HIMSELF INWARDLY ESTABLISHING AND ILLUMINATING OUR MIND.

It is impoſſible to read this paſſage, and not ſee that this Father thought our Faith is not ultimately reſolved into the Teſtimony of the Church: but by that, being invited to believe the Holy Scriptures, we are eſtabliſhed (upon the ſerious reading of them) in the Chriſtian Faith, and Knowledge of the Truth, by God himſelf. Upon whoſe Word, in the Holy Scripture, and not upon Men, we bottom our Faith. Upon the Teſtimony and Authority of God the Father, Son, and Holy Ghoſt: and the Teſtimony of divine Men, inſpired by them; who by Miracles, and Signs, and mighty Deeds, and a prophetical Spirit, proved themſelves to be ſent of God; and have left his Mind and Will upon Record in the Scriptures of Truth. Which the Church indeed, in all parts of the World hath kept and preſerved, and faithfully p. 99tranſmitted down to us; and now propounds to our Faith: but it is not merely what the Church ſaith, that makes us believe; but what God himſelf ſaith in the Holy Scriptures, concerning his Son Jeſus Chriſt; and what Jeſus Chriſt ſaith, concerning his riſing from the Dead, and ſending the Holy Ghoſt upon the Apoſtles. Which being fulfilled, evidently proved him to be the Son of God, the Saviour of the World: and them to be his Apoſtles, and Miniſters, who declared to Men the true way of Salvation.

So the Church directs and guides us to the Scriptures of Truth; but they reſolve and aſſure our Faith, being the very Word of God. The authority of God's Church is the firſt motive, which leads us to eſteem the Scriptures: but being led thither, we find in the matter of them that which gives us full ſatisfaction, by beſtowing our pains in reading, or hearing, and conſidering the Myſteries contained therein. The Church holds out this light to us; but it is by this light that we ſee what is the mind and will of God. To this the Church points us, and bids us attend to it; for this it diſpoſes and prepares us; it leads us by the hand to this as the only ſure foundation of our Faith; (becauſe herein we find God himſelf ſpeaking to us) and moreover by the Miniſtery of the Church we are aſſiſted in underſtanding the ſence of the Holy Scriptures: but they contain in themſelves that Divine Authority and Truth, whereby we come to a certain Faith. The Church tells us ſuch and ſuch things are true; and we find them to be ſo, by examining the Scriptures. Which the Beraeans ſearched daily, whether thoſe things were ſo, which the Apoſtles preached: and therefore many of them believed; not merely becauſe the Apoſtles told them they ought ſo to do, but becauſe they found what they ſaid, in the Holy Scriptures, XVII. Act. 11, 12. p. 100And ſo far as any Church ſpeaks according to the truth contained therein, it is to be believed and followed. But if it bring no Divine word for its warrant, if it propound other Doctrines, which are not there, it hath no authority to make ſuch Doctrines, the matter of our Faith: much leſs, to ſet up its own authority above the Scriptures; as they do who ſay, The Scriptures receive their authority from the Church Which is the Doctrine of no leſs Men than Baronius and Bellarmine, to name no more.

The former of(r)(r)Ad Annum 53 … X, XI. which argues, that becauſe we receive theſe Holy Books, to be writings of the Apoſtles and Evangeliſts, and not forged under their Names, upon the teſtimony of the Church; therefore all the writings of the New Teſtament, received their authority from the Churches tradition; which is fundamentum Scripturarum, as he ventures to ſay, the foundation of the Scriptures. The other(s)(s)L. 2. de Sacrament. C. 25. Tertium. is no leſs poſitive, that if we take away the authority of the preſent Church, and the preſent Council, we call in doubt the whole Chriſtian Faith. For the firmneſs of all ancient Councils, and of all Doctrines, depends upon the authority of the preſent Church.

This is very preſumptuous talk: for by the Church they mean themſelves; and then by the teſtimony of the Church (that is their own teſtimony) they mean ſuch a Divine witneſs, as aſſures us by its own authority, without any other proof. Which are the great points of difference between us, in this matter. For we aſſert, firſt, that the office of leading Men to the Holy Scriptures, and ſo to Faith, belongs to every Church as much as to them: and, ſecondly, that no Church can bring People to Faith by its own teſtimony and authority, but by the Doctrine of the Holy Scriptures: nor is any Church whatſoever to be p. 101heard in matters of Divine Truth, further than it can prove its Doctrines by the authority of God's Word, and teaches things agreeable thereunto.

II. Which leads to the Second thing; briefly to ſhew what power and authority the Church cannot pretend unto in matters of Faith.

1. And, firſt, it appears by what hath been ſaid, that it hath not a Soveraign, Abſolute, Prophetical authority, independent upon the Rule of the Holy Scriptures: ſo that we muſt take whatſoever it ſaith for true, without conſulting them. This is the ambitious pretence of the great Doctors of the Roman Church, who give the Church (meaning thereby the preſent Roman Church) an authority over all things, not depending on the Scriptures; but upon which the Scriptures themſelves depend: So that without the authority of this Church, all truth is doubtful. Which is a manifeſt principle of Infidelity; making all Religion ſtand to the courteſie of a company of Men, who in ſuch matters are the leaſt to be truſted of all other Chriſtians that we are acquainted withall.

2. The Church hath no authority to propound any Doctrine, as neceſſary to Salvation, which is not delivered in the Holy Scriptures; but depends ſolely on the authority of its own Tradition. This is another of their ambitious attempts, who having arrogated to themſelves alone the whole power of the Church; make that power ſo unlimited, that it can ſupply the defects of the Scripture; and make things unwritten to become matters of Faith. Which is ſuch an unbounded Prerogative, that we may have a new Faith, as often as they pleaſe to pretend a Tradition for it; though they cannot prove it. For we muſt reſt in the authority of the preſent Church which affirms it; and that againſt the very Scripture it p. 102ſelf, which tells us it is able to make a Man of God perfect; and againſt the teſtimony of the Univerſal Church, which, I have ſhown, forbids the producing of any other Faith but that which was evidently delivered by the Apoſtles there.

3. We cannot allow the Church an Infallible authority, that is, ſuch an aſſiſtance in her Doctrines and propoſals, that ſhe cannot err in any thing ſhe defines. In Controverſies indeed ariſing about matters of Faith, we own and reverence the authority of the Church(t)(t)Artic. XX.; ſo as not to conteſt the publique judgement, but to prefer it before our own private conceits, in doubtful things. But as it ought to proceed in its determinations by the Rule of Gods word; So we think it poſſible it may miſtake in the application of this Rule: and therefore we do not blindly reſign our ſelves to its authority, without all regard to the Holy Scriptures; unto which the Church ought to have a reſpect in all its determinations. No, that's another proud pretence of the preſent Roman Church, that they cannot miſtake in their definitions: and therefore we muſt ſubmit unto them without examination. From whence this intollerable miſchief hath inſued, that it hath made them both inſenſible of their errors, and careleſs to ſeek any cure of them, nay utterly incapable of a remedy. For as one of our own Divines excellently ſpeaks(u)(u)Dr. Petter's Anſwer to Charity miſtaken, Sect. 5. (whoſe words thoſe are) this conceit of their Infallibility is to them both a ſufficient reaſon for that which is moſt unreaſonable; and a ſufficient anſwer to that which is moſt unanſwerable. To this they retreat upon all occaſions, when they are not able to maintain their ground: they have no other way to defend their errors, when they are plainly ſet before their eyes, but to tell us confidently they cannot err. Which is a very ſtrange boldneſs; for we demonſtrate, in manay inſtances, that they have erred; erred moſt groſly: p. 103particularly in this, that they have added new Articles to the old Creed, to be believed under pain of Damnation; and added a new Canon of Scripture to the Old Teſtament, againſt the cleareſt evidence in the Records of the Univerſal Church, that the Books they have newly received, were never acknowledged for Canonical Scripture.

If by the Church indeed, they would underſtand, the Church truly Catholique, the whole Body of Chriſt in all times, places and ages; and if by matters of Faith, they would underſtand thoſe grand Articles which I have mentioned in the firſt part of this Diſcourſe; and if by being Infallible, they would underſtand not an abſolute impoſſibility of erring (which humane nature is not capable of) but not actual error: there are none of us make any queſtion, but the Church is Infallible. That is, the whole Church hath not erred, nor ſhall not err, in the whole Faith, or in any neceſſary part thereof: for ſuch error would cut Men off from Chriſt, the head; and ſo leave him no Church at all; which is impoſſible. It hath been the very ſcope of firſt my Diſcourſe, to ſhow that the Church hath always kept the great fundamental truths of our Religion, and not erred in them; but tranſmitted them down to us, whole and undefiled: till the Church of Rome, in the Council of Trent, corrupted the Faith, by their errors, which they have mixed with it.

For to a particular Church, ſuch as that of Rome is, we cannot allow this priviledge of not erring: becauſe we know they have erred, even in fundamental Truths, and thereby ceaſed to be Churches. Witneſs thoſe glorious Churches, to which Chriſt himſelf ſent his Letters, by S. John the Apoſtle.

p. 104Theſe Prerogatives therefore not belonging to any Church: every one muſt be content with thoſe two Offices before mentioned; which are ſufficient. Firſt, The Office of a Witneſs teſtifying the authority of the Holy Scriptures, unto its members: Secondly, of Gods inſtrument, by whoſe Miniſtry, in opening, expounding, and urging the Holy Scriptures, the Holy Ghoſt begets a divine Faith in us. And by performing theſe Offices, it ſupports, and continues, and propagates the Truth; and ſo may be called the Pillar and Ground thereof.

The meaning of which I ſhall now diſtinctly ſet before the Readers eyes; that I may give a ſhort account of the fourth and laſt thing propounded in the beginning.

IV.

How the Church may appropriate to it ſelf this Title.

1. Firſt, Every Church, and every perſon in it, eſpecially the Biſhops and Paſtors, are the Pillar and Ground of Truth, officio, by Duty and Office: whereby they are obliged to keep, maintain and uphold the Truth. This always was, and always will be incumbent on them; which is ſufficient to fill up the ſenſe of ſuch attributes as theſe: which do not always note performance of Duty, but only obligation to it. As when our Saviour ſaith to his Diſciples, Ye are the ſalt of the Earth: it doth not ſignifie that they were neceſſarily ſo (for he ſuppoſes immediately the ſalt might loſe its ſavour) but that they ought to be ſo; and if they were not ſo, would be good for nothing, but to be caſt out and trodden under foot. Matth. V. 13.

2. But Secondly, The firſt Churches of Chriſt, in the Apoſtles times, were actu & effectu, actually and effectually the Pillar of Truth: that is, they faithfully diſcharg'd p. 105this Office, and perform'd their Duty, conſtantly maintaining the Truth as it is in Chriſt, in its purity and ſimplicity. For the Apoſtles were a part of thoſe Churches, whom God led into all Truth: which they taught ſincerely and intirely while they lived; and do at this day, inſtruct us, in the Holy Scriptures, in the whole Truth, neceſſary to our Salvation.

3. But we cannot ſay the ſame of all ſucceeding Churches, that they did faithfully perform this office, though in duty they alſo were bound ſo to do. No, ſome of them were ſo far from being Pillars of the Truth, that they let it fall to the ground. We have ſtrange inſtances of it, with which I ſhall not fill theſe Papers, in the Hiſtory of the Church: which ſhow us that if we take not heed to our ſelves, and the Doctrine that is delivered to us, we have no ſecurity, that we, or any other particular Church, ſhall continue firm and ſtedfaſt ſupporters of the Truth. For Pillars themſelves may decay; and, if they be not well lookt after, will go to ruin, and fall to the Earth.

4. Even this very Church of Epheſus, which was a Pillar and Ground of Truth, while Timothy preſided in it, afterward began, before all the Apoſtles were dead, to remit its firſt love and zeal for the Truth (II. Rev. 4.) and now is utterly ſubverted and not to be found. Which is a demonſtration the Apoſtle did not in theſe words, intend to teach that the Church cannot err, but that (as I ſaid) it is in duty bound, by its calling and Office, to preſerve the Truth pure and intire. For he himſelf foreſaw this Church would be haunted with grievous Wolves, after his departure (Act. XX. 29, 30.) who no doubt came in Sheeps clothing: as they alſo among themſelves did, who he foretold would ariſe ſpeaking perverſe things to draw Diſciples after them. And immediately after he had here called the Church or Timothy, p. 106the Pillar of Truth; he admoniſhes him (in the beginning of the next Chapter, IV. 1, 2.) that there would be an apoſtaſie from the Faith, as the Spirit expreſly declared. For according to what our Saviour predicted, there was ſcarce any Church, but the Enemy ſowed Tares among the Wheat: which very much hindred the growth thereof. So we are informed by Hegiſippus, a very ancient Chriſtian Hiſtorian; who††Fu…b. L. III. Eccleſ. Hiſt. c. 32. ſaith that as ſoon as the ſacred Quire of Apoſtles were dead, and that Generation was gone, who had heard the inſpired Wiſdom with their own ears, then begun foreign, a Conſpiracy or Combination of impious or atheiſtical error, by the deceit of falſe teachers; who make a bare-ſac't oppoſition to the Truth of the Goſpel.

And yet for all this, the ſpeech of the Apoſtle is proper enough: For a Church or its Paſtor may be the Pillar of Truth, in regard of their duty, as I have often ſaid, though they prove negligent in their Office. Juſt as the Prieſt among the Jews was called, the meſſenger of the Lord of Hoſts, whoſe lips ſhould ſo preſerve knowledge, that the people ſhould ſeek the Law at his mouth; becauſe this was the end of his Office, for which he was ordained: though at the ſame time, the Prophet complains, that they were departed out of the way, and cauſed many to ſtumble at the Law: and had corrupted the Covenant of Levi, Mal. II. 7, 8. The like we read in other places of the holy Book, that the Prophets were not true to their truſt, but declared the viſions of their own heart, not the Word of the Lord: and lead the people into error and falſhood; feeding them with lies, inſtead of Truth.

5. Further I muſt obſerve, that there is no promiſe made to any particular Church, that it ſhall always be a Pillar of Truth: no not to the Church of Rome, which p. 107now ſo boldly lays claim, and that ſolely, to this priviledge. But quite contrary there is a terrible threatning to this very Church, included in that admonition which this very Apoſtle gives them. Which is ſufficient to ſhow that Chriſt gave no ſuch priviledge to this Church, as that it ſhould never err: but directly contrary, ſuppoſed it might err, and err even to Apoſtaſie; when he bids them take heed leſt they were cut off by unbelief, as the Jews were, from the fellowſhip of the Saints. Read XI. Rom. 20, 21, 22. They (ſpeaking of the Jews) were broken off by unbelief: and thou (ſpeaking to the Roman Chriſtians) ſtandeſt by faith. Be not high minded, but fear. (hearken to this, O ye of the preſent Roman Church). For if God ſpared not the natural branches, take heed leſt he alſo ſpare not thee. Behold the goodneſs and ſeverity of God: on them which fell, ſeverity; but towards thee, goodneſs, if thou continue in his goodneſs: OTHERWISE THOƲ ALSO SHALT BE CƲT OF.

From whence we may thus argue; if God had granted to the Roman Church, the priviledge of being a Pillar of Truth, infallibly and immutably, unto all Generations; all theſe ſuppoſitions were vain, and theſe exhortations utterly needleſs and frivolous: for it would have been abſolutely impoſſible, it ſhould be cut off, and abſolutely neceſſary it ſhould continue. And yet the Apoſtle plainly ſuppoſes otherwiſe, and took it for granted it might fail. For theſe two are directly oppoſite, to ſtand and to fall; to continue, and to be cut off; to be an Everlaſting Pillar, and to be broken off. For it is proper to a Pillar to ſtand and ſupport: but to be cut off, (as he ſuppoſes they might be) is to fall to the Ground, and not to be able to ſupport ones ſelf, much leſs others.

p. 108Now that they of that Church have gone far towards this condition (according to the Apoſtles ſuppoſition) by falſifying the Truth of Chriſt, even part of the Apoſtolical Faith (and ſo have not continued a firm and ſtedfaſt Pillar of Truth, but maintained and ſupported dangerous Errors and Hereſies) is apparent from this alone, if there were no more: that they limit and confine the Catholique Church to themſelves alone; and exclude all other Chriſtians from it, who will not ſubmit to their Biſhop and Decrees. The Impiety of which is ſo great, that it is not eaſie to be expreſſed: for it is in Truth, to make the Church not Catholique but Particular. How new, falſe, ſacrilegious, ſcandalous, ſchiſmatical and heretical, this one Article of the Roman Creed is; one of our own(x)(x)Biſhop Morto.. Biſhops hath demonſtrated evidently in a Book on purpoſe (to which I refer the Reader) which he had reaſon to call the GRAND IMPOSTURE.

It would inlarge this Treatiſe too much beyond my intention, or elſe it would be eaſie to ſhow, both when they began to let Truth fall to the Ground, and how they proceeded to fail in their duty, and to betray their truſt; till they quite altered the ancient Catholique Faith, in the Council of Trent. Which now they cry up as the great Pillar of Truth: when it did nothing but lend a lame ſupport to the moſt notorious falſhoods; which it eſtabliſhed as Doctrines of Faith, when they were before but erroneous Opinions in that Church. I call it lame, becauſe of the numerous flaws that there were, both in the conſtitution, and in the proceedings of that Council; which make it of no Authority. For in the very beginning of it(y)(y)Seſſ. IV., they decreed that no Man ſhould wreſt the Scripture, to a ſenſe contrary to that which the holy mother-Church (i. e. themſelves) hath held and holds. And ſo eſtabliſhed all the Tenents of that Church, before p. 109they examined them by the Scripture: and engaged themſelves to contradict their own Decree, by wreſting the Scriptures to their own ſenſe, for the maintenance of what their Church then held. All the Biſhops likewiſe, there aſſembled, were ſworn to ſupport the Papacy of the Roman Church, and the Rules of the holy Fathers: whereby they were obliged to maintain the Uſurpations of that See upon all the Biſhops in the World; (whoſe Authority was thrown down, and thereby the Pillars of the Truth (as I have ſhewn them to be) trampled under foot, when Boniface was declared Univerſal Biſhop) and upon Kings and Princes, whom Hildebrand trod under foot: yea upon the whole Church; over which Pope Leo exalted himſelf, when he got it declared in the Lateran Council, that he was above a General Council, and the Univerſal Church(z)(z)Seſſ. XI.: being blaſphemouſly called, by his flatterers, the Spouſe of the Church, the Lyon of the Tribe of Judah. From which very Phraſe of Spouſe, no leſs Man than Bellarmine (a)(a)L. II. de Concil. Auctor. c. 17.himſelf labours to prove the Pope to be abſolutely above the Ʋniverſal Church, and above a General Council: becauſe it is contrary to the Apoſtle, and to the order of Nature, that the Wife ſhould be above the Husband.

This is ſufficient to ſhow what we ought to think of the preſent Roman Church; which is ſo far from being Infallible, that it hath erred more than any other Church.

6. But though there be no promiſe either to that or any other particular Church, of being preſerved from Error, yet the Univerſal Church, in ſome part or other of it, we are ſure will always be a Pillar and Ground of the whole Truth, neceſſary to Salvation: becauſe our Saviour hath promiſed the gates of hell ſhall not prevail againſt it. That is, the Church ſhall be perpetual: which it cannot be, unleſs it hold the Truth intirely p. 110it is joyned to Chriſt its Head. And thus one of their own Cardinals(b)(b)… de … L. II. c. … L. III. …. underſtood the Infallibility of the Church, with which they now make ſo much noiſe. When we ſay, The Church cannot err in Faith or Manners, it muſt be thus taken, according to the Doctrine of the Fathers; that God doth ſo aſſiſt his Church to the end of the World, that the true Faith ſhall never fail out of the ſame. For to the World's end, there ſhall be no time, wherein ſome, though all, ſhall not have true Faith working by Love. Unto this expoſition we heartily ſubmit: but that the preſent Church of Rome, or indeed any other particular Church, cannot degenerate, and depart from the right Faith, we can by no means allow; but think our ſelves bound by the moſt ſacred tyes, to oppoſe theſe arrogant pretences, that the Church is Infallible, and that they are the Church. They are no more the Church, than any other company of Men, profeſſing the Chriſtian Faith: nor ſo much neither, for there are truer Believers than they. I have proved alſo that other Churches have erred, and therefore ſo may they: nay, they have erred, and that ſo groſly, as to be able by no other means to maintain their errors, but by pretending they cannot err.

And therefore let no Man be ſo forgetful of theſe things as to truſt them to be his Guides; fancying they cannot miſlead him. They have miſled thoſe that rely upon them; and have led them into a maze, or labyrinth, in which it is impoſſible for them to find their way, and know what is the Truth. For if we ſhould grant them their Church cannot err, they are not agreed, nor ever will, what they mean by the Church. Whether the whole body of Chriſtian People (which is the new Hereſie among them, as ſome of themſelves call it) or a General Council, (which the learnedſt and beſt Men among them maintain) or the Pope: who hath a p. 111great many on his ſide; but they cannot agree, about the manner of his definition (whether alone, or in a General Council), nor about the time (whether at any time, or only when he reſolves to publiſh Doctrines, as matter of Faith), nor about the matter (whether all things, even matters of fact, or only matters of Faith); and after all, no body can tell, when there is a true Pope. So that all their Faith falls to the Ground, and they cannot be certain of any thing they believe; becauſe they cannot be certain of the very Ground and Foundation of their Faith: which is their Church.

Theſe things I have only briefly toucht (which are more largely handled in other Books) that the Readers may be ſenſible how happy they are who are freed from theſe Impoſtures. And that our People may know their duty, in this Church of England, whereof by the Grace of God they are Members; I ſhall conclude this Treatiſe with Six Conſiderations more: whereby the whole, I hope, will be made more uſeful.

I. Firſt, I deſire every one, to conſider, from what I have ſaid, that this Church, in which we are, is certainly as much a Pillar and Ground of Truth, as any other: nay, more than many other Churches. For we openly profeſs and recite twice a day in our own Language, that every one may underſtand it, the whole Chriſtian Faith, compriſed in the Apoſtles Creed: with the explication of ſome part of this Faith, by the Nicene Fathers, once every week or more: and a more diſtinct Explication of the ſame Articles, by Athanaſius, once a month. That is, we hold, and aſſert, and maintain, all thoſe things which have always been, and are confeſſed by all Chriſtians: the True, Ancient, Catholique and Apoſtolique Faith; and the Holy Scriptures, wherein this Faith is Originally contained. And if p. 112we knew any thing elſe to be the mind of God, delivered to us from Chriſt and his Apoſtles, by the Univerſal Church, we are prepared to receive it; and, did it appear, would immediately embrace and propagate it. But the Ʋniverſal Church, as I have ſhown, hath declared this to be ſufficient, nay full and perfect: and moreover, forbidden any other Faith to be either compoſed, or offered, to thoſe who would become Chriſtians. To all which (that I have ſaid in the Firſt Part) this memorable ſaying of Pope Leo (c)(c)Epiſt. ad Pulcheriam Auguſtam.the Great may be added: The ſhort and perfect Confeſſion of the Catholique Symbol (or Creed) it ſelf, which is ſealed in as many ſentences, as there were Apoſtles, (i. e. XII. Articles) is ſo inſtructed with Caeleſtial munition (or defence) that all the opinions of Hereticks, with this Sword alone, may be cut in pieces.

II. And therefore, Secondly, every one of us is bound, …nleſs we will betray our truſt, and as we will anſwer it to our Lord Chriſt, the Author of our Faith, to hold faſt this Faith, to preſerve it intire, and to defend it: not ſuffering any of it to be loſt, or any addition to be made to it, as if this were not ſufficient to Salvation. Take faſt hold of inſtruction, (of thoſe great ſubſtantial, unqueſtionable Truths, mentioned in the beginning) let them not go, keep them, for they are your life: as Solomon ſpeaks of Wiſdom, IV. Prov. 13. They are the Wiſdom of God our Saviour; the Rule which the Apoſtles preached equally among all Nations (as Venantius Fortunatus (d)(d)Praefat. in Symbol.ſpeaks) the comprehenſion, and perfection of our Faith (as S. Auſtin (e)(e)S…rm. CXV de Te…p., or an Ancient Author under his name) the Teſt (as I have ſhown) and Mark, whereby the Faithful are diſtinguiſht from Unbelievers and Hereticks. And having this Note of a Chriſtian; you ought neither to ſeek for, nor to admit p. 113of any other: being indued with this Wiſdom, you ought to think your ſelves wiſe unto Salvation. And not be in the leaſt moved with the bugbear name of Hereticks, or the empty noiſe of Damnation, which they of the Church of Rome thunder out againſt you. For they ſignifie nothing but the wrath-of thoſe, who would drive you into the belief of that, by frights and terrors; into which they cannot draw you by ſolid proofs and arguments. Turn away your Ears both from the one and the other: for as the former is an inſignificant ſound, ſo the latter (all their Arguments) are but confident Sophiſtry. Which hath been, and is at this day, ſo evidently demonſtrated by our Writers: that they can have no excuſe who are deceived by them.

III. And thus every one is bound to teach his Children diligently; inſtructing and confirming them in theſe main Points of Chriſtianity: that ſo the Truth may live, when we are gone.

Conſider, I beſeech you, what a neceſſary duty this is. How ſhould the Truth be preſerved and ſupported, but by thoſe that believe it? And how ſhould they believe it, who do not underſtand it? And how ſhould they underſtand it, unleſs they be taught and inſtructed in it? And who ſo much concerned to inſtruct their Children, as they that brought them into the World? Their God-fathers and God-mothers indeed are engaged to ſee this done; but their Parents have a further, even a natural obligation to it. And therefore ought firſt of all diligently to inform themſelves; and by attending to all the means of inſtruction, which they have in this Church, to increaſe in true Chriſtian knowledge: that they may be able to teach thoſe who are committed to their care, and prepare them to be catechiſed p. 114and further inſtructed by thoſe whom God hath ſet over them.

We are not Pillars and ſupporters of the Truth, but the betrayers of it; if we take no care about this. Which is one great reaſon why ſome have eaſily forſaken the true Religion here taught and profeſſed, and condemned this Church (an horrid crime, if you ſeriouſly weigh the conſequents of it) by renouncing Communion with it, as no part of the Body of Chriſt. Men may be ſoon perſwaded, by confident talkers, to part with that, which they do not underſtand: eſpecially if they apprehend any danger in keeping it, or hope to gain by letting it go. Why ſhould they hazzard the leaſt hair of their Head, for they know not what? Nay, why ſhould they be at all concerned for it, any more than a Man is for the ſeed that is ſcattered in the High-way, from which he expects no Crop? To that, you know, our bleſſed Lord compared him that heareth the word of the Kingdom, and underſtandeth it not: for then cometh the wicked one, and catcheth away that which was ſown in his heart, Matth. XIII. 19.

IV. You muſt endeavour therefore to profit by all ſuch inſtructions as theſe: and to grow in the knowledge of the Holy Scriptures; where God hath revealed his whole mind and will to you, and plainly publiſhed all thoſe Truths, which belong to the great myſtery of godlineſs. You ought, for inſtance, to take heed, how you wantonly and looſely interpret, or apply them, according to your own ſudden or careleſs fancies (that's a great profanation of the Sacred Books) and yet you muſt not, for fear of this, be perſwaded to throw them out of your hands; but rather with the more ſolemn, humble and reverend awe of God, upon your Souls, ponder and weigh what you read therein: eſpecially p. 115thoſe things which are plain and evident to every underſtanding, that by the help of them, and of thoſe whom God hath ſet over you to guide and direct your minds; you may either inform your underſtanding in what appears to have difficulty in it, or ſatisfie your ſelves that it is not neceſſary you ſhould underſtand it.

For they that would drive you from this hold of the Holy Scriptures, intend to deceive you; and would have you depend on that which is far more uncertain, than the meaning of any place of Scripture can be. There is no firm ground for us to ſtand upon, but only this: which all acknowledge is the very word of God, and delivers that, which hath been ever accounted the ſubſtance of Chriſtian Doctrines; in ſuch words as every one may underſtand them.

And therefore this is, as I have ſaid, the very foundation upon which the Church is built. Which is the Pillar of Truth, as it defends the Truth out of the Scriptures, and by the Scriptures, againſt all Hereticks and other oppoſers: and as it eſtabliſhes and ſupports it, in the hearts of Men, by this means, that it may be continued to Poſterity. This muſt be added, for the explication of all that hath been ſaid; that the Church, and every perſon in it, great or ſmall, are Pillars not by themſelves, but by the Holy Scriptures. For we know thoſe things that belong to our Salvation (as Irenaeus (g)(g)Adv. Hereſes L. III. C. 1.begins his Third Book) by no other perſons, than thoſe by whom the Goſpel came to us: which then truly they preached, but afterwards, by the will of God deliverd to us in the Scriptures, fundamentum & Columnam fidei noſtrae futurum, to be the FOƲNDATION and PILLAR of our Faith. Upon theſe our Faith reſts and relys: ſo that they who take the Scriptures from you, take away the Foundation and Pillar of that Truth, p. 116which is or ought to be taught in the Church, and that alone. They contain the mind and will of our Lord Chriſt: who himſelf being the firſt Foundation, and chief Pillar of all, Epiphanius (h)(h)Hereſ. LXIX. N…m. 35.applies theſe words to him. When he ſaith our Lord is called the door, becauſe by him we enter in; and the way, becauſe by him we walk; and the Pillar, becauſe foreign; (the very words of S. Paul in this place) the ground, or ſettlement and ſtay of Truth. And in like manner S. Cyril (i)(i)L. III. de Adoral. in Sp. & Veritate.of Alexandria, ſaith the Pillar of a Cloud, and the Pillar of Fire, each of them repreſented Chriſt, becauſe firſt of all, foreign, he is the Pillar and Ground of Truth; and then becauſe he cannot be ſhaken or diſturbed, &c. which he repeats again upon another occaſion, ſpeaking of the pillars which ſupported the Curtains of the Tabernacle; Chriſt is to be underſtood, ſaith he,(k)(k)Ib. Lib. IX. in each Pillar, foreign, &c. the prop of the Church, the Ground of Truth, according to the words of Paul. And in the next Book(l)(l)L. X. ſpeaking of the four pillars which ſupported the Vail before the holy place; he ſaith that Vail was a figure of Chriſt, who was lifted up on high by the preaching of the Evangeliſts: and therefore he ſaith, the four Evangeliſts were typified by thoſe four pillars: being equally eminent and pretious, more valuable than Gold and Silver.

Which ſhows that the Ancient Chriſtians lookt upon the Church as the Pillar and Ground of Truth, no other ways, but as it profeſſes, preaches, eſtabliſhes, and keeps up, the Doctrine of Chriſt and of his Apoſtles, recorded in the Holy Scriptures: unto all which they indifferently apply theſe words of S. Paul, which are thought immediately to ſpeak of the Church; which ſupports the Truth delivered in the Holy Scriptures, from Chriſt and from his Apoſtles.

p. 117Upon which account the Creed alſo, which is a comprehenſive breviary of the great Scripture Doctrines, is wont to have the ſame attribute given to it. Particularly by Epiphanius, (m)(m)In Expoſit. fidei Cathol. n. 19.who calls it, foreign, the Pillar (as the Greek word ſignifies in good Authors) or prop of Truth, &c. our life, our hope, and the aſſurance of immortality. And by S. Auſtin (n)(n)De Symbolo ad Catechum. L. III. C. 1., who tells the Catechumens in his Expoſition of the Creed to them, that it is fidei Catholicae fundamentum, &c. the Foundation of the Catholique Faith, upon which the edifice of the Church aroſe, built by the hands of the Apoſtles and Prophets. Which hath made ſome learned Men(o)(o)Jo. Camer. Jac. Capellus. refer theſe words of S. Paul not to what goes before, but to the words following: making a full ſtop at God; and then beginning a new ſentence, in this manner. The Pillar and Ground of the Truth, and without Controverſie great is the myſtery of godlineſs, &c. which reading is countenanced by a Greek Edition of the New Teſtament at Baſil 1540. where the words are ſo pointed; as if the ſence were this. God incarnate, and the great Truths depending thereupon; ought to be the very Foundation of the Doctrine thou preacheſt. The Doctrines of the Creed, that is, are the very Foundation and Pillars of the Chriſtian Faith: as the Jews, it is known call, the great principle of their Religion, the Foundation of the Foundation, the Pillar of Wiſdom, as Maimon ſpeaks when he treats of this matter.

Stick cloſe therefore to the Holy Scriptures, and to theſe Articles of the Faith in the Apoſtles Creed, which are the fundamental truths of Chriſtianity (it appears by what I have now ſaid) by which the Church maintains and defends the Truth, and the Truth upholds the Church, and we defend both.

p. 118Hold this faſt, as the ground of all; and likewiſe lay up the word of God in your heart, that it may ſetle there, and take root, and bring forth fruit unto Holineſs, that your end may be everlaſting Life.

Make the Holy Scriptures your Rule, and truſt to them, according to what the Son of Sirach ſaith of its ancient Books, Eccluſ. XXXIII. 3. A Man of underſtanding truſts in the Law; and the Law is faithful to him as an Oracle, or, as the asking of Ʋrim. That is, here he may enquire, and have a certain anſwer which will not deceive him.

Show your ſelves ſuch Men of underſtanding, as to enquire no where elſe. And if any Church or Perſon would have you enquire of them only; take that for an undoubted proof, they are not to be truſted. If they would not guide you by the Holy Scriptures, (that is, by Chriſt, the way, as you have ſeen, who hath ſhown us, no where elſe that we know of, what we ought to believe) if they would have you follow their ungrounded Traditions, whereby they would inlarge your Creed, beyond the ancient bounds: know that you ought not to follow them, nor be led by them. For ſuch may ſoon ceaſe to be the pillars and ſupporters of the Truth; becauſe they leave that whereby they ſhould ſupport it, and place themſelves (whom they call the Church) in the ſtead of it.

An evident ſign they are not what they pretend: for the Church it ſelf ought to be demonſtrated by the Scriptures. So S. Auſtin (p)(p)L. de Ʋnitate Eccleſiae, cap. XVI.tells the Donatiſts in thoſe known words, which are worthy to be preſerved in remembrance. Setting aſide all ſuch things as theſe (which he had ſaid they could likewiſe alledge) let them demonſtrate their Church if they can, not in the diſcourſes and rumours of the Africans, not in the Councils of their Biſhops, not in the Letters of any diſputers whatſoever, not p. 119in ſigns and fallacious wonders (for we are prepared and rendred cautious againſt theſe by the word of the Lord) but in the preſcript of the Law, in the predictions of the Prophets, in the Songs of the Pſalms, in the words of the SHEPHERD himſelf, (i. e. Chriſt) in the preachings and labours of the Evangeliſts; that is in all the Canonical authorities of the holy Books. Let this be done ſo, as not to gather and relate thoſe things, which are obſcurely, or ambiguouſly, or figuratively ſpoken there; which every one may interpret, as he pleaſes, according to his own ſenſe. For ſuch things cannot be rightly underſtood and expounded; unleſs thoſe things which are moſt clearly ſpoken, be firſt held by a firm Faith.

This is the very ſenſe of the Church of England; which teaches all her members, firſt to hold by a firm Faith thoſe things which are clearly revealed in the Holy Scriptures; and by them to underſtand and expound thoſe things that are more obſcurely delivered: believing nothing to be neceſſary which is not read therein, nor may be proved thereby: nor receiving the Doctrines and Decrees of any Church, unleſs it may be declared that they be taken from thence. For haec ſunt cauſae noſtrae documenta, haec fundamenta, haec firmamenta (as he there ſpeaks, you heard before) Theſe are the proofs of our Cauſe, theſe are its foundations, theſe are its ſupports. And therefore, as he alſo ſpeaks in another Chapter of the ſame Book(q)(q)Cap. III. de Ʋnitate Eccleſiae., which he begins thus. Let us not hear ſuch ſpeeches as theſe, Theſe things ſay I, Thoſe things ſayeſt thou: but let us hear, Theſe things ſaith the LORD. Theſe are certainly Books of the Lord, to whoſe authority we both conſent, we both believe, we both obey. There let us ſeek the Church, there let us diſcuſs our Cauſe. And let us not ſo much as think of looking after any other Articles of Faith, but thoſe which were from the beginning, p. 120which our Church firmly believes, in the three Creeds, Nice-Creed, Athanaſius, and that commonly called the Apoſtles (r)(r)Article VIII.becauſe they may be proved by moſt certain warrants of Holy Scripture. For after the Faith confeſſed and ſworn in Baptiſm (as S. Hilary (ſ)(ſ)Ad Conſtantium Auguſt.ſpeaks) we ought not quicquam aliud vel ambigere, vel innovare, either to doubt or innovate any other thing. It is abſurd, that is, to doubt whether this be ſufficient; or to add any other to it, as if this were not enough. So he interprets it a little after. Faith is ſtill inquired after, as if there were no Faith already: Faith is to be written, as if it were not in the heart: being regenerated by Faith, we are now taught what to believe, as if that Regeneration were without Faith. We learn Chriſt after Baptiſm; as if there could be any Baptiſm, without the Faith of Chriſt. It is moſt ſafe for us (as it follows a little after) to retain that firſt and only Evangelical Faith, confeſſed and underſtood in Baptiſm.

V. And that a good and righteous cauſe may have good defenders and ſupporters; let us read the Holy Scriptures wherein this Faith is contained chiefly for this end, that we may order our ſteps, that is, our Lives and Converſation, according to the rule of God's word. Let us always remember, that our Religion is a myſtery of godlineſs, as was ſhown before; in which we are not well inſtructed, if it do not teach us, to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and godly in the World. Which is the beſt way alſo to continue in the Faith, foreign (as the Apoſtle ſpeaks, moſt agreeable to theſe words, which he writes to Timothy) grounded and ſetled, or ſtable and ſtedfaſt. Coloſ. I. 23. For they are the good ground, in the Church, who in an boneſt and good heart, having heard the word, keep it, p. 121and bring forth fruit with patience. Luk. VIII. 15. As much as to ſay; if we would ſtand faſt in the Faith, and not fall away (as our Saviour ſaith, others would do in time of trial, v. 13.) we muſt, firſt, come to hear and read the word of God, with unprejudiced minds and upright hearts; deſiring to know the Truth, and reſolved to receive it, though never ſo contrary to our preſent inclinations and intereſts.

This is the honeſt and good heart, which (ſecondly) muſt keep and preſerve in mind and heart, what it hath thus received: and not preſently let it ſlip, or lay it aſide, as a thing never to be thought of more, after we have heard it. And (laſtly) we muſt, not only in a warm fit of zeal begin to put in practice what we learn, but, bring forth fruit with patience or continuance.

This is the way both to draw others into the Church, and to continue our ſelves in it, and to make us conſtant defenders of the Chriſtian Faith: That is, to do our part in this great Office, of being the Pillar and Ground of Truth. Which is a thing incumbent upon the whole Church, and conſequently upon every one of us, who are members of it. And therefore remember, that the Chriſtian Religion, for which we are to be Zealous, is the acknowledgement of the Truth after godlineſs, as I ſaid before, Tit. I. 1. It is the Doctrine of piety; to the ſtudy of which if we ſeriouſly and heartily apply our ſelves, it will be our beſt ſecurity againſt all impoſtures: and preſerve us from the ſubtil and crafty inſinuations of thoſe who corrupt or pervert the Chriſtian Doctrine: and finally be the moſt powerful means to make Chriſtianity prevail in the World.

p. 122Remember the advice of S. Paul to this Church of Epheſus, Epheſ. IV. 14.15. where you may find the true way to continue firm and ſtedfaſt, and not to be toſſed about, as Children, with every blaſt of Doctrine, &c. and that is foreign, by ſpeaking, or rather following the Truth in love: or (according to the Hebrew Dialect) being fixed and eſtabliſhed, in the love of God and of one another. For the Hebrew word Aman (to which foreign anſwers) ſignifies not only to ſpeak Truth, but likewiſe, to be firm and conſtant, fixed and eſtabliſhed: which if we be, we ſhall have a ſettled, unmoveable confidence of God's Love and Favour towards us. For he that heartily loves God and his Neighbour, will never be ſtartled, much leſs ſhaken, by their bold Anathemas, though all the World ſhould tell him, he ſhall be damned, if he do not believe this or that propoſition which they ſay is abſolutely neceſſary to his Salvation: becauſe there is ſomething within him that gives them the lye, and aſſures him there is no truth in them, who ſay that God hates and will reject him, who believes all the ancient Faith, which works by Love. God himſelf teſtifies the contrary, by making the Truth efficacious in his heart, to purge him from all filthineſs both of Fleſh and Spirit: and by changing him into his own likeneſs, in Holineſs, Love, and Goodneſs. And the more thoroughly any Man is renewed in the ſpirit. of his mind; the more perfectly will he be aſſured, that they pronounce a falſe judgment upon him: and conſequently be the more heartily reſolved againſt that Religion, which makes men ſo liberal in pouring out Curſes upon all them that do not embrace its novel opinions.

Which brings me to the laſt thing I would have conſidered, that,

p. 123VI. We do not perform our duty, (I may ſafely affirm, nay, confidently aver) we are not the Pillar and Stay of Truth, as we ought to be; unleſs every one of us in our ſeveral Places and Stations, oppoſe, with a becoming Zeal, the Errors, Innovations, and Incroachments of the Church of Rome: who are the Men that are, of all other, moſt guilty of the, juſt-now named, Uncharitableneſs, or rather Pride and Cruelty. For they utterly un-Church us; and, as much as in them lies, cut us off from the Body of Chriſt; and bar the Gates of the Kingdom of Heaven againſt us. By this alone, if there were nothing elſe, we are ſure they have groſly erred, and live in error; that they deny us to be a part of Chriſt's Church: who believe and confeſs with Heart and Mouth the whole Catholique Faith; every thing that is foreign, confeſſedly, and by Univerſal conſent, the Ancient Chriſtian Belief; in which the Apoſtles and Martyrs died, by which alone Righteous Souls, for many Ages, went to Heaven; knowing nothing of the Pope's Supremacy, of Tranſubſtantiation, of the Propitiatory Sacrifice of the Maſs for quick and dead, and the reſt of their new inventions.

We deſerve not the name of Chriſtians, no nor of Men, if we ſtand not up reſolutely, againſt ſuch uſurpations and corruptions of the Chriſtian Doctrine, and maintain that Faith, which we profeſs and wherein we ſtand, to be the true Grace of God; the Faith once delivered to the Saints. Which is incumbent chiefly upon the Biſhops and Paſtors of the Church, who, I have ſhown, are the Principal Pillars of the Truth, (as Timothy was in the Church of Epheſus) and therefore ought to appear, with all their might, for the ſupport of God's true Religion here eſtabliſhed: inſtructing, p. 124teaching, exhorting, all committed to their charge to be ſtedfaſt and immoveable in it to the death. And every honeſt hearted Chriſtian ought to do the ſame, in his rank and condition, by following thoſe inſtructions, by fortifying himſelf againſt Romiſh deluſions; by indeavouring to underſtand the Truth, and to detect their Errors.

Which are the more earneſtly to be oppoſed, becauſe the new Articles of their Creed, are not a Myſtery of Godlineſs; but tend, many of them, to nurſe Men up ſecurely in their ſins: ſuch as the Doctrines of Purgatory, of Indulgences, of Penances, and (to name to more) of Infallibility: which being preſumed, as an unqueſtionable Principle, is apt to lead Men in the moſt dangerous errors, and the fouleſt ſins, without any remedy or poſſibility of recovery, whenſoever the Infallible Guide ſhall propound them.

This pernicious Doctrine, I may add, ſeems alſo to be deeply rooted in all their minds; that an Orthodox Belief will ſave them. For this they make the great buſineſs of Chriſtianity, to bring Men, as they think, to ſuch a Faith: as appears by this, that let Men be never ſo bad, their labour is not beſtowed to make them quit their Sins, but to bring them to their Belief; where, for any thing I can ſee or hear, they may quietly enjoy them. Nay, there are a number of little devices, to put them in hope of Heaven, without reforming their lives; provided they Believe as the Church Believes.

And in this let me beſeech all that read theſe Papers, to take a ſpecial care, that they do not imitate them. Let us be watchful, that we do not put a greater Cheat upon our ſelves, than they would do: by imagining our ſelves good Chriſtians, meerly becauſe p. 125we Zealouſly oppoſe the Errors of Popery. That we ought to do; but not leave the great Thing, the amending of our Lives, undone. For may we not deſtroy and pull down by a wicked life, as much as we build up by contending for the Faith? How can others think that we are ſo much concerned, as we ſeem to be for Truth; when we make no uſe of it; but let it lie dead in our minds? What pitty is it, that their hearts ſhould not love that which is good, whoſe minds are inlightned to diſcern that which is true? That their underſtandings being convinced, their wills ſhould not alſo be converted? It is a lamentable thing, to profeſs that we know God, but in our Works deny him. This makes us look as if we were of a Faction, rather than of the Faithful: who oppoſe others rather as our Enemies, than as Chriſt's; as thoſe that differ from us, rather than as thoſe that differ from the Truth.

For if it be the Truth, that we Reverence, why do we not let it Rule and Govern us? Why do we not love to have it nearer to us, than in our Brains? even in our Hearts and Affections. For there is no greater Truth than this, that Ʋngodlineſs is the worſt of Hereſies; a wicked life the moſt oppoſite, of all other things, to the Chriſtian Faith.

Let us never forget therefore that Admonition of the Apoſtle in the Firſt Chapter of this Epiſtle to Timothy, v. 19. Hold faith and a good conſcience: which he repeats again, in the Third Chapter to the Deacons, whom he exhorts, to hold the myſtery of ſaith in a pure conſcience, v. 9. For if we put away a good conſcience, we may eaſily make Shipwrack, even of our faith. Which we have juſt cauſe to think, is the reaſon why ſome have fallen from this truly Apoſtolick Church of ours, p. 126Concerning which, and concerning whom, I may ſay, as Epiphanius (t)(t)Haereſ XI. … 8.(putting this place, I have been expounding, and ſome others together) makes the Apoſtle ſpeak to Timothy: It is the Church of the living God, the pillar and ground of truth: which many forſaking, are turned foreign, to fables and fooliſh bablings: neither underſtanding what they ſay, nor whereof they affirm.

FINIS.