THE STABLE TRVETHS OF THE KIRK REQVIRE A SUITABLE BEHAVIOUR.  
Holden forth by way of SERMON upon I. Tim. 3. Verse 14. 15. delivered by Mr. William Dowglas PROFESSOR of Divinity in King's College, in the University of Aberden, before the provincial Synod of Aberdene, APRIL 18. 1659.  Psal. 25. 5. Lead me in thy truth, and teach me: Psal. 50. 23.— and to him that ordereth his conversation aright, will I show the salvation of God. John 17. 17, Sanctify them through thy truth: thy word is truth. Act. 26. 25. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness. 
ABERDENE, PRINTED by J. B. in March, Ann. 1660.   

Some Escapes to be thus amended.  
Page, 18. lin. ●. read enervats. and l. 35. r. then it is a. pag. 19 l. 39 r. propose. pag 23. l. 30. r. declarations. pag. 26. l. 5. 8. infallibly. pag. 28. l 27. add the word by. pag. 29. l. 18. r. concluding. pag. 34. l. 4. r. concernment. ibid. l. 37. r. vnue●e●aries. pag. 38. l. 19 r. inveigh. pag. 43. l. 28. r. feed.   

To the Right Honourable and his singular good Lord, My Lord Duffus, the Author wisheth such sufficiency of Grace, as may bring to fullness of Glory.  
IF true Piety, if high esteem of Learning and true Religion, if love to the form of sound words holding ou● saving truths, if due respect to the faithful Ministers of CHRIST, if well purchased Honour, if close walking with GOD, if ingenuous and honest actings for the good OLD CAUSE, may be strong inducements to make use of such a Patron then for all these jointly, let me be bold humbly to desire, to present the following thoughts to public view, under the Patrociny of your L. honourable Name. When these graces in your L. have endeared you, to all the Lovers of precious truths in these parts, then why not me also? IT was the earnest desire of some Reverend and godly Ministers both by word and written, that my thoughts upon these verses 14 15 of I. Tim. Chap. 3. should be published; wherein, though through much weakness I confess. I have endeavoured to vindicat & clear divers precious saving truths, which to make out, it behoved me to enlarge some points more fully, than were in Sermon delivered, wherein my chief aim hath been, the just opposing of Popery and other Novations, the Assertors and Fomenters whereof with a mouth full and foul, have poured out all manner of Obloquy and Contempt upon Gospel-trueths, and the holy Ministry, so to render both odious, useless & ineffectual: which with our own present Coldness and Indifferency in the things of GOD, and the not sisting of needless debates, together with our barrenness, and walking unsuitable, and behaviour unanswerable to the GOSPEL of CHRIST, speak no less than the removing of the Candlestick, or some great eclipse of Religion among us. I have shunned all just offence in owning these truths; if any charge asperity, let these know, that were it not, That love covereth many blemishes, much more might have been spoken. If any profess unsatisfaction in some things here, let me tell them, That I speak the truth in CHRIST, that I am for peace, but doth not seek to please men. I shall spare to add more, only this, That recommending this Treatise both to your L. favourable acceptance, and judicious Censure: and hoping that your L. will regard the substance of matter, & accept the mind of the Offerer. I recommend your L. to the rich Grace of GOD. who hath called you to the unfeigned love of the truth, and is able to preserve you unblameable therein to the end; I do subscribe myself  
Your L. most humble servant in the Lord, Mr. William Dowglas. At old Aberdene March 30. 1660.   

A SERMON Delivered by Mr. William Dowglas PROFESSOR of Divinity in King's College, before the Provincial Synod of ABERDENE, april 18. 1659.  Upon I. TIM. Vers. 14. 15. 
These things writ I unto thee, hoping to come unto thee shortly.  
But if I tarry long, that thou mayest know, how thou oughtest to behave thyself in the house of GOD, Which is the Church of the living GOD, the pillar and ground of the truth.  
IN this first Epistle, The Apostle worthily acquireth himself three ways. First, as a Pastor instructing Timothy, both anent the right end of the LAW: as also what Gospel-trueths' are to be taught, professed, and practised, and withal urging his proficiency in them, as in Chap. 1. and 2. Secondly, as a Prophet, foretelling dangerous approaching times, sad Apostasy, total or partial, as Chap. 4. etc. Thirdly, as an Apostle, prescribing Rules anent the economy of the true Visible Church, and emitting Canons anent Office-bearers, Bishops and Deacons in that Church, as in chap. 3. of which the TEXT is.  
In it are two points considerable, I. a Reason why he issues out this Directory, which is, That he might know how &c. II. Upon 
Division of the Text.  the mentioning of his suitable behaviour, we have an elegant description of the Church, by way of Commendation, in that it is, The house of GOD etc. the ground of truth; a summary of which Truth's we have vers. 16.  
As for the first set down in vers. 14. and beginning of vers. 15. in it two remarkable points are expressed. 1. The course he 
Vers. 14. divided into 2.  taketh being absent. These things writ I unto thee. 2. The way he purposeth to supply that, hoping to come unto the shortly. But if I etc.  
In the First again, I shall shortly take notice but of these 
In first, are three.  three. I. The Course, is writing. II. Who doth write? III. Who it is he writes unto.  
As to the first; scriptural Writtings are for three. 1. For 
I. writing for what.  Memorial duration, see Isai. 30. 8. Exod. 17. 14. 2. For Admonition, excitation and Christian edification, see I. Cor. 10. 11. II. Pet. 3. 1. and I. John 2. 14. 20. 3. For the due regulating 
Namely for three.  of Faith and manners, as Joh. 5. 39 Joh. 20. 31. II. Tim. 3. 15. 16. (Whence we may collect, of what singular use for Unity & Concord were the Encyclickes of the Ancient Kirk.) called by AUGUST. Communicaetoriae literae. But passing this, I the rather note the Ends of the Divine writes to stop Stappletons' foul mouth, (Who Contr. 4. q. 5.) preferreth the Word-unwritten, to the Written, for three Respects. 1. For Authority, in that the Unwritten Word, may define against the Written. 2. That the Unwritten Word is of greater certanty for determinations of Faith.  
3. That the Materials proposed in the Unwritten Word are more excellent, than these in the Written Word. The very repetition of which blasphemies may be a just refutation of them.  
As to the Second. This is undeniable, that it belonged to the Apostolic 
II. Who writes  function, to emitt Rules for the Church, both in general, as also in particular. Here briefly take notice of three. 1. It belonged to Apostolic jurisdiction, to regulate Evangelists and 
Note three. 1.  Pastors, both in their fixed residences, so we have it Tit. 15. as also in their necessary excursions and delegations: for although (as Gillesp. q. 4. Miscell. well notes) for latitude the office of the Evangelist was commensurable with that of an Apostle, yet so they were not for power of Commission or jurisdiction. 2. is, That accordingly Paul endeavours to be useful now, that is, 
2.  by Epistolick Commission to supply the want of his Personal presence, comforts and conference. Thus the Fathers of the ancient church did, as said is: and this is to lesson us now, that as occasion is offered from Providence, we imitate him in this. 3. is, That 
3.  hence I find no warrant for Roman-Rescripts or papal decretals now; for it were in consequent to argue from the power of Apostolic Delegations to that of the present Roman tyrannical. Days were, that Roman delegations to sister Churches, as to Carthage, Antioch, Milan, Alexandria were wholesome, but the case is altered, as is well noted by Spalleto, lib. 4. cap. 12. Rep. eccls. Q●eolim fuit legatio sana, postea valetudinaria, tandem mortua facta. First, it was sound, then languid, lastly dead and null.  
As for the Third, unto thee, whether to him as an Evangelist, 
III. To whom?  or as an ordinary Pastor at EPHESUS, it matters not much. Only this, he as an inferior, was to receive Orders from a potestative Superior, as the same Spal. writes l. 4. cap. 1. Justin Martyr, and Beza hold him out as the Angel of the Church of Ephesus, or that he was Moderator, Bishope and Precedent amongst the Elders there. I shall now only mark what good account Paul gives of him in Scripture: And first see his Lineage, birth and breeding, 
1. Who he was  II. Tim. 1. 5. secondly, his Calling, II. Tim. 4. 5. thirdly, his gifts and abilities, II. Tim. 1. 6. II. Tim. 3. 15. I. Tim. 3. 14. Fourthly, his diligence and fidelity in employments, see Phil. 2. 20. Fifthly, his strict walking insinuated, I. Tim. 5. 25. Whence I note this, Where all these concur, it is an evident sign of an inward CALL. The Madeburg. Centur. lib. 2. C●nt. 1. cap. 3. hold, as others also, That He, with Onesimus, & Dion. Areopag. were executed at ROME by Domitian's command.  
Use to be made hereof, is this; Since Paul writes to him, then Use Timothy must read this script. both to make him wise to salvation, as also to behave himself as becomes in God's house. Are not all scriptures Gods epistles to men? so August. on psal. 90. The scripture is God's letter dated from that City, to which as pilgrames we travel. The first Nicen Council decreed, That no Christian want a Bible. CHRYSOST. 3 Hom. on Lazar. bids the people take the Babble and read it. HIERON in the epitaph of Paul, and in his epistle. to Laeta, Theodora etc. affirmeth it to be unlawful for women to be ignorant of the scriptures, or that one day should pass without learning something out of them daily. Whose testimonies I the rather cite against these two most erroneous bold assertions of the jesuite Stapleton, Relect. Cont. 5. q. 3. a. 4. First, That the Translation of Scriptures is the seminary of heresy. 2. That the reading of scriptures by the Laics is impious and pernicious. O heavens be astonished at this!  
The INTENT is, to come shortly to them. Anent this comparative 
2. his purpose.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I note that some as Aretius refer it unto his writing, but others to the nearest, his coming. But the maine Observe of Critics here, is, That this Comparative addeth much to the simple signification of the absolute; so it is, Joh. 13. 27. so Act. 25. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so II. Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Since than we find his Resolve is for Ephesus, the question is, Did he indeed by a local motion return to it? Although some for the affirmative ground on the words Act. 18. 23. yet the most are for the negative▪ and if so, yet his Intent is rational, and for 
why to come  good use, as is well observed by judicious Calvin, and learned Danaus. as 1. to repress insolent and contumacious Spirits, and to sober their minds, upon the supposal of his speedy return. 2. To refresh the present incumbent, with a comfortable hope, of enjoying his personal presence to ease and relieve him. 3. To excite Timothy and stir him up to further diligence to, and attendance on his Calling, see the like I. Tim. 4. 13. 4. To demonstrate Paul's continued care of the welfare of all the Churches of Christ. Now to this vers. 15. be subjoines a PROVISO, If his occasional affairs should retard him: yet in the interim, make use of this written Directory.  
Now these words, But if I tarry long. are very well rendered 
Verse 15.  by Chrysost. on the place thus, Whether I come sooner or later, or in Providence not at all, yet by these I mind thee of this, HOW TO BEHAVE THYSELF etc. do thou duty, follow these precepts thus set down, or further to be set down, applicable to all Pastors & Churches, as to Timothy and Ephesus. Here we may take notice of those 
I. Obser.  two. 1. by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we see his promised return to be conditional, but not absolute, as is well noted by Estius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth Chrysost. on the place. For though all prima 〈…〉 were sufficiently revealed to the Apostles, yet all future and emergent Circumstances were not clearly revealed. Then wait on duty, submit to providence, refer events to God. Distinguish between God's disposals and 
2. Obj. is an use.  man's proposals. The spirits impulse admits of no repulse, see a clear instance of this, Act. 16. 7. there the Holy Ghost did forbid them to preach the word in Asia, and the spirit did not suffer them to go to Bythinia.  
But to pass this as less Material, Let us consider what the 
1. The end of writing.  Church is, in which a behaviour suitable is required. In which observe these two. 1. The end of his writing, that thou mayest know how &c. 2. The Church's dignity (which is the object of this comely behaviour) by way of Panegyric beyond all that can be given to all Arts or sciences. In the which are those two. 1. Who is the Proprietary of this House, and of the Church. 2. What is the property or rather office of this house and Church, that is, to be the ground and pillar of the truth.  
Now because the Object well known moves and excits to the 
2. A description of the Object.  duty, we shall insist on these two first. Namely, why the Church is called the house of God, the Church of the living God. with some uses of either: then in what sense the Church is indeed and justly so called, the pillar and ground of truth.  
As for the first of these two titles; The house of God, the 
1. The house of God.  Church in scripture, is compared to a garden enclosed, to an Army, to a City, and here to an House: but to that, of God, CHRYSOST. affirming the Apostle here to allude to Bethel, and to the Temple of the Lord. Here first consider. Why the Church hath this denomination, then give some uses of it.  
As to the first, The very origination or signification of the 
I. Why the Church is so called.  word in the Hebrew, Greek and English, relates to it, as of God. In the first, it is building. in the second, it is dwelling. in the third, it is defending. IT is well remarked by D. Hammond, this is a phrase, taken from that special place of Gods presentiating himself. For as Ambrose says, Thoughall the world be his Dominion, yet the Church is only his House. For, here He dwells, here he delights to meet with the pious & devout soul, here he receives their addresses, here he answers their petitions, here he is worshipped; 
 house of God 1. Material.  and without this house, is no such communications, no such entertainment. But further to clear this, the word, House of God, relates either 1. to the Material house, whereof read I. King. 8. ordained as an adminicle to advance Prayer, praise & sacrifices in it. Or: Sedgwick on psal. 23. mantaines this to 
Of this house are these places meaned, luke 19 46 Eccl. 4. last  be God's house, both for operation and for separation, in that divine duties and services are performed in it, and so to be set a part, as not to be a Stable or an Aile-house. The primitive Christians, after the public peace of Christendom, suitably had their Auditories and Oratories. which the Grecians and Latins called Basilicae, and Dominicae. 2. Is the Celestial, whereof we we read 2. Cor. 5. 1. 2. and Joh. 14. 2. 3. Is the Spiritual, yet 
2. Celestial.  Militant, the true Church on earth, both visible and invisible; this is here. and of this house, are also these places, Heb. 3. 2. 6. 
3. Spiritual.  I Pet. 4. 17. Psal. 69. 9 Luk. 1. 27. Ephes. 2. 19 Gal. 6. 10. This is that house where fatness is. psal. 36. 8. this is that house where satisfying goodness is, psal. 65. 4. this is that house of David, luk. 1. 33. this is that house built on the Rock, Matth. 7. 24. this is that house where holiness is seemly psal. 93. 5. here we inquire, psal. 27. 4. here he remains by ordinances and his spirit, see I. cor. 3. 16. I. Cor. 6. 19 II. Cor. 6. 16. Augustine yet further holds out the resemblance thus, 1. A house hath the ground, the walls. the roof, so the Church hath saith to be grounded upon, hope to be erected by, and love that covereth, etc. 2. A great house hath several Office-bearers, so that the Church, I. Cor. 12. 28. Ephes. 4. 11. 12. 3. A great man's house, hath vessels and vt●nfiles of all, and for all sorts. Now as God is a great Honsholder, Matth. 20. 1. so hath he in the Catholic Visible Church, vessels of divers frames, II. Tim. 2. 20. 4. In a great house is provision for young and old, poor and rich, weak and strong: so it is in this house, see Heb. 5. 12. 13. 14. I Pet. 2. 2. Matth. 15. 26. 
Mark the Differences between God his house & ours. 1. 2. 3. 4. 5.  27. 5. In a great house, there is but one Head and Lord: so here it is, Ephes. 33. 22. Eph. 5. 24. Col. 1. 18.  
But yet further to enlarge the point, mark the great differences between God's House and our houses in these. 1. Our houses keep and defend us: but God keeps and defends His House, psal. 121. 3. 5. 6. psal. 125. 2. Isai. 40. 2. Isai. 27. 2. 3. it is not with God's house as with that of dagon, I. Sam. 5. 4. 2. Our houses locally comprehend us, but no house comprehends God, as I. Kings 8. 27. 4. We may be absent from our houses elsewhere: but it is not so here, see psal. 24. 1. Matth. 28. 20. Isai. 43. 2. Heb. 13. 5. 5. The strongest of our houses, they decay, wear away, and are perishing, as Amos, 6. 11. Psal. 49. 11. 12: but not so here. All true Members of this lower house, or Militant Church, though now they be Viatores, shall be of the upper house, or of the Triumphant Church, and Comprehensores, see psal. 84. 11. The Lord will give grace and glory. 6. O how fare is this House surpassing all the magnific Structures, all the sumptuous fabrics of the most curious and exquisite Architects of this world? if we either regard the eminent Structure, the situation, the accommodation, the contrivement, the duration, the perfection of its beauty, see psal. 87. Isai. 26. 1. 2. Heb. 11. 10. Rev. 21, etc. Never talk of the Persian Hispaan, the Ethiopian Amara, the Egyptian Pyramids, the Adrian Mole, or the Lorenzo in Spayn, for in comparison with this, They are but as the drop of the bucket compared to the sea, or as the dust of the balance compared to the whole earth. Uses 1  
Now in so much, That suitable to this House of God, behaviour is required; my first use is this.  
Labour to be within this house. Do as David, psal. 23. 5. I will dwell in it for ever. This is the Mother of us all. This must be to us as the Ark of Noah; not only to be in it, but abide in it, see Joh. 15. 6. 7. I Joh. 2. 19 Away with separation needless and unjust; IT is a good word of CYPRIAN, He that hath not the Church for his Mother, he hath not God for his Father.  
If we be Members of this House, it shall be our best behaviour to 
2. Use.  carry so as becomes the house we are come off. Let us look out like vessels of honour, fitted for the Master's use. a peevish or a ranting behaviour argues a vessel of dishonour. Remember that of ps. 93. 5. Holiness becomes thy house O Lord! it is good word of Nehemiah, chap. 6. vers. 11. Should such a man as I flee? Should one enrolled in the King of heaven's Family carry basesly, idly, divisively? Remember who are without, Revel. 22. 15. etc. If civil carriage be much required and looked after in a great man's house; how much more is christian and spiritual behaviour required in this great Lords House?  
Then in particular, Let each Member mind the welfare and 
3. Use.  standing of God's house. Augustine being interrogated how this should be, Answered, Orando, juvando, condolendo, congaudendo; for which acts, see these scriptures psal. 122. 9 7. 8. 9 Amos, 6. 6. Rom. 12. 15. I. Cor. 12. 26. psal. 42. 4. psal. 27. 4. etc. Our greatest joy and glory shall be to contribute our talents hither, to repair breaches, to restore paths to dwell in.  
Then in special, Let Ministers look to their behaviour in this house. No house requires so wise and faithful servants as this 
4. Use  doth. Remember these passages, Matth. 25. 21. 23. Luk. 12. 42. I. Car. 4. 2. Were thou but a doorkeeper in God's house, improve thy talon to His praise and the Churches good. Mark Moses, his commendation; That he was faithful in all the house of God as a servant, Heb 3. 2. Why was Jehojada so honourably buried? was it not because, he had done good in the house of the Lord, II. Chron. 24. 16. The greatest Elegium and Commendation that Theodosius could get of Ambrose in his Funeral was that, dying he was more careful of the Churches good, then of his Crown, Family or Posterity O Remember both the parts of that promise and threatening set down, Matth. 24. 45. 46. etc.  
If Ministers would give notice of good behaviour in God's 
5. Use.  house, then let them learn to behave themselves wisely in their own houses; as Paul insinuateth I. Tim. 3. 4. O that we could learn to be as David, who psal. 101. 2. sayeth, I will walk in my house, with a perfect heart: but not to follow Eli his example, I. Sam. 4. 13. His sons made themselves vile, and he restrained them not. This might be laid to many of our doors, a good father and a good pastor are very comely.  
If we are to behave ourselves suitable to this house, then avoid 
6. Use.  divisive motions, or schismatical behaviour, so Rom. 16. 17. If a Republic, or Army, or a City, or the rulers of a Ship be divided, the sequel is ruin. Matchiavels rule was, divide et impera. Our Lord insinuatetd this, Mark 3. 25. O sad is that word of Micah, chap. 7. 7! Good was that saying of Gregor, Nazanz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That we think, speak, and do the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one in judgement, and in affection also.  
Since our behaviour is so looked upon, as it corresponds and 
7. Use.  keeps due proportion with this Metaphorical house, the true visible Church, than our behaviour must not be to glory in the outward show and pomp of a glorious Temple. I deny not, but of old, Altars were piously erected, the Tabernacle reared up, the Temple finished, Synagogues built, Kirks and Cells continued as adminicles of divine worship in the public meetings of the saints: yet when these meeting places become dens of thiefs, and cadges of uncleanness, it is just with God, to affront them, as he did Shilo, and the Temple, see jer. 7. 4. 14. 
8. Use.   
Here I cannot but meet with that sophism of BELLARM. The Kirk is a house, says he, and one house hath but one Rector, who can be this but Peter and his successors? ANSW. 1. grant all this, what is it for the present Roman Bishope? this is but beggary. 2. Make Peter that one Rector (which is denied by us) yet I deny that he is head or spouse of the Church. 3. Cyprian makes a better use of that Rectorshipe, who epist. 67. says, We are many Pastors, yet we feed but one flock, which is the Lords. Episcopatus Vnus est, cujus a singulis in solidum part tenetur; but of this more 
II. Title, Church of the Living GOD.  hereafter.  
Next follows the second branch of his Commendatory, The Church of etc. Where we are first to explicate this other Predication or denomination, then gives some uses of our behaviour to the things so denominated.  
If any inquire here, what Church is meaned? I answer both 
What Church is here meaned?  the Catholic and each particular, the true Visible and the Invisible, the Kirk Essential, and Organic, the Kirk Nationall, & Domestic, the Ancient and Modern, the Oriental & the Occidental, the Kirk more or less pure. For each of these so long as they adhere to revealed truths, and remain joined to the 
Of the living God.  base, so fare they are The Churches of the living God, his body, his spouse. Now what is added? This title is added, both for distinction, and for demonstration; As to the first, This is to difference the Owner of the Kirk, 1. from that which never lived. 
I. For distinction.  2. from that also, which though it was, or is living, yet it is but mortal. 3. yea from that also, which so liveth, as not subject to mortality, as the Devil: or as some learned Divines more clearly hold out thus. 1. There be dij deputati and reputati, as psal. 82. 6. I have said, ye are gods. 2. there be dij fictitij or manufacti, dead gods or Idols, psal. 138. 15. etc. 3. there be dij sensuales, as of these, whose god is their belly, phillip 3. 19 4. there be dij usurpantes, as the devils, II. Cor. 4. 4. the god of this World: but none of these is the living GOD. It had been good for these, if they had never lived. This limitation is mainly in opposition to these false gods, whose pictures invented and framed by humane brain, were adored and sacrificed unto, in the heat hen Temples; as if Paul upon this very account should urge a reverend and holy behaviour in Timothy, because he was an Office-bearer 
II. For demonstration.  not in Diana's Temple, or in Jupiter's Capitol, nor in the house of Dagon or Bell, nor in the Synagogue of Satan, but in the Church of the Living GOD. Then, secondly, for demonstration, that is, what a living God this Owner is both formally and effectually, which Schoolmen well explain, when they say, That God is life quidditative, intellectual, interminable, eternal, simple, immutable, incommunicable, infinite and perfect; grounding upon these words, I. Tim. 6. 16. As also who gives life, 1. The Universal, as Act. 17. 28. then the rational, as Gen. 1. 26. Jer. 38. 16. Psal. 32. 8. Isai. 28. 26. Psal. 36. 9 then the supernatural life, as when he is called our life, see Col. 3. 3. 4. Galat. 2. 20. I Pet. 1. 23. both these are no less well explained by Marianus Victorinꝰ, lib. 4. against the Arians; upon these words of Joh. chap. 1. 4. In him was life, and his life was the light of men. Vivere Dei non est quale nostrum, sed est vivere summum, primum, fontaneum, a semetipso, est vivere ante omne vivere, sui sibi principium, omnium effectivum, viventium origo.  
The Title thus explained. The 1. Observe may be this; Since 
2. Uses of this 1 Use.  the Church is the Church of the living God, than it is indefectible, hence it is called, the City of the living God, Heb. 12. 22. this is from his gracious assisting presence, and if it were otherwise, then there might have been a time supposed, wherein no saving truths should be revealed on earth, but there was never such a time, nor shall be. This our Mother never dieth.  
This Title is a great comfort to Believers, to living Members, 
2 Use.  even in the midst of the greatest and saddest Revolutions, in the time of their greatest pressures & sufferings; Mark to this, that of Job, chap. 19 25. and of Psal. 18. 46. The Lord liveth. And so much the more, if we suffer, because we trust in the living GOD, I. Tim. 4. 10.  
Then beware to reproach the Living God. Let all Rabshake's 
3 Use.  and Golia's look to themselves, see I. Sam. 17. 36. and II. King. 19 4. O that scoffers and deriders of the sacred Trinity, would take this to heart!  
Then whosoever professeth Membership of the Church of 
4 Use.  the Living God, Let them learn to live to him, Rom. 14. 7. 8. to this end, enter into this Kirk by a new and living way, Heb. 10. 20. Behave yourselves as Children of the Living God, Rom. 9 26. Carry as servants of the Living God, Dan. 6. 20. Thirst for the Living God, psal. 42. 2. Offer your bodies a living sacrifice, Rom. 12. 1. Trust in the living God, I. Tim. 6. 17. Swear by him that liveth, jer. 4. 2. Fear the living God. Dan. 6. 26. then worship him that liveth for ever, Revel. 4. 9 Rev. 5. 14. Then take heed of Apostatising from him, see Heb. 10, 31. If there be in us a Vital principal that is indeed spiritual, then assuredly these foresaid Vital operations are apparent; else it may be said of us, as of the Angel of Sardis, Revel. 3. 1. Thou hast a name that thou livest, but thou art dead. They that are sealed with the seal of the Living God, will 
5 Use.  yield fruits of holiness and happiness, Revel. 7. 2. II. Cor. 3. 3.  
Let this be in a special way applied to Ministers, who are not Baal's Priests; That all their actings be in a lively way, in the Lord, and for the Lord. A lifeless Ministry, cold and careless, is a soul-Murthering office. Fare be it from us in our Ministerial acquittalls, that popish tenet, Missa non mordet. It is marked of Christ, Matth. 7. 29. That he taught with Authority, and the happy issue of this is set down, Matth. 11. 5. which is well rendered, The poorear evangelized, that is, drenched in it. Thus Paul preached to the Thessalonians. I. Thess. 2. 3. We were bold in our God, to speak unto them the Gospel of God in much contention. and to the Coloss. chap. 1. 28. We teach every man in all wisdom, that we may present etc. And yet to clear this, mark these two notable passages of Paul in his powerful preaching, to draw men from vanities and idols to the Living God, see I. Thess. 1. 9 For they themselves show what manner of entering in we had unto you, and how ye returned to God from your idols, to serve the true and living God. and that other, to this purpose; Act. 14. 15. Sirs, we preach unto you, that ye should turn from these vanities, unto the living God. So should we now be most sedulous to root out in special, the imbred seeds of Popery, in each of us by nature. And yet further, that our behaviour may be suitable to the church of the living God, Mark that worthy Appeal of PAUL, as to this, I. Thess. 2. 10. Ye are witnesses and God also, how holily, and justly and unblamably we behaved ourselves among you that believe, etc. Here are three good Adverbs. 1. How holily, a Minister should be Holiness to the Lord, endued with personal-holines, profession-holines, holiness in his Family, and holiness Vocationall, this is most requisite. Sad was that speech of a worthy hearer upon a graceless PREACHER. When he is out of the Pulpit, I wish he never came again into it, he is so profane: but when he is in the pulpit, I wish that he never came out of it, he preaches so to the life to others. Then, how justly, that is, wronging not man's interest, giving to each in God's family his portion in due season, revealing to them the whole Counsel of God, applying in a wise way, Law-threats and Gospel-promises, giving both aloes and cordials, bitter & sweet as PATIENTS stand in need of it. Thirdly, how unblamably, PETER very well urges upon all, an holy and honest conversation, I. Pet. 1. 15. I. Pet. 2. 12. O how much more is this required in a Minister; which moves Paul, I. Tim. 4. 12. to desire TIMOTHY to be a pattern to believers, in word, in purity, in faith, in spirit, in charity, in conversation. our example being more viewed than our precepts; which puts me in mind, of a sad speech of Martianus Bishope of Constantinople, recorded by Socrates, lib. 5. chap. 20. Hast. eccls. and it is this, After that he had ordained one Sabatius to be a Presbyter in PONTUS, and finding him afterward to judaize, to turn factious and turbulent, and fostering the schism of the quartadecimani, he did burst forth in these sad expressions: Would to the Lord, that I had laid my hands on briers and thorns, that day, I gave thee imposition of hands, thy carriage is so full of blame. I end with this humble Request. Let us all endeavour for such behaviour as is suitable to revealed truths, as is suitable to the power of godliness, as is suitable to these Ordinances we hold out to others, and as is suitable to our holy profession. 
III Title. The Pillar of truth.   
Now follows the last two titles of that place, where Timothy his behaviour must be The pillar and ground of the truth. Now of this are three different references. 1. Some refer them to Timothy, as if he were the ground and pillar of the truth. thus Leigh. and Chillingsworth. apply these titles, for so say they, was Attains called by Euseb. lib. chap. 1. for his constant Martyrdom, but this is not right. For this is the predicate of the Church here, and one is not a Church. 2. Some refer and join these words to the subsequent, vers. 16. these material truths being a Pillar, so Camero, so Heinsius, so also Mares. t. 1. Contr. 5. contra Tirin● p. 163. 3. Most of the soundest Interpreters refer this to the Antecedent, for which cause, the original Greek hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so is the like Gal. 3. 16. It is the Church to which these two denominations belong.  
I shall first speak of this Pillar of truth attributed to the Church. II. of this ground of truth, why, and how it is thus called. As for the first, I propose these. 1. What Church it is, that is this Pillar. 2. Why the Church is so called. 3. I shall vindicate the place from foul aspersions, and false glosses put upon it. Then 4. I shall raise some observes, and give some uses of it.  
As to the first, to make the point more clear, mark shortly 
I. The use of Pillars. 1. 2. 3. 4. 5.  and in general, for what uses Pillars are reared up. We read in scripture, That they have been erected for witnessing, so Gen. 31. 13. 52. 2. For a Memorial, so was Absoloms' pillar for preserving his memory alive, II. Sam. 18. 18. 3. Pillars are erected as an Emblem of a judgement, so Gen. 19 26. 4. For Strengthening and supporting great buildings, so Judg. 16. 29. 5. We read I. king. 7. 21. that Solomon erected two pillars in the Temple porch, called Jachin and Boaz, interpreted by the seventy Interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Direction and Protection: or as others, Light and Integrity; They were as the Vrim and the Thummim. purity of Doctrine, and sanctity of life, a sound faith and pure living, a sound head, and charitable hands, sound precepts & good 
6.  practice, by the which God directeth & establisheth his Church. 6. Amongst the Romans were Pillars erected to Conquerors, after wars for Triumph, so in Foro there were new Obelisks, and in Campo Martio, such pillars and high statues. But the pillar 
7.  here mentioned, is not a Material but a Metaphorical, not a real, but a figurative, not an architectonical, but Political, not simply but comparatively so, that is, in respect of men locking & leaning to it.  
As to the question first to be answered, to wit, What is the 
2ly, What Church is this pillar?  Church that is this Pillar? I Ans. first in general. 1. Each true Church is this Pillar, yea each individual Believer is a pillar in a sound sense, as Revel. 3. 12. But, secondly, If the Quaere be, to which this attribution chief and primarly belongs, that is, whether firstly to the Catholic, or to the particular Churches? Then I answer thus. That since the Catholic Church is first in Divine Intention, and in Institution, and in Privileges, and in Authority, and so in Dignity and Perfection: yea and since the federal Promises are first made to the Church Catholic, as is well proven by J. Hudson; Hence it is, that I affirm, that the Notion, the denomination, the qualifications of a pillar, do all belong primarly to the Church Catholic. It is well said of Jerome, even to this very point, Orbis major est urbe. This is a clear truth, every affection applicable, or rightly applied to the Catholic, is not strait and still to be applied to each particular as to be infallible, or to be The Mother of us all; it were incompetent to apply this to each particular, though both these, in act not erring, are this Pillar, yet with more and less, yet with subordination, yet as of the higher and of the lower degree: Which I the rather insist upon, to refute that new conceit of Independents, who hold no church to be a Pillar of truth, but their particular Congregations; This is just as the Papists say, No true church but that of Rome: and as the Donatists before them said, No true church but in Africa. but both are mistaken, not knowing the true affections of 
II. Why, to be a pillar, is attributed to the church.  the true Catholic Visible Church.  
Now to clear the second, That is, Why this Title is given to the Church. I shall first negatiuè show in what sense, the Church is not a Pillar, then positive show in what sense, it is a Pillar. As to the first, that is well cleared by D. Field, lib. 4. cap. 4, of the Church. 1. IT is not the Pillar of truth, as if divine truths for their entity and being, did depend on the Church: nay says 
1. In what sense, it is not the pillar of truth.  CHRYSOST. well. The Church depends on these truths. 2. Nor is it a Pillar, as if our faith depended on Church-Authority. To which purpose, Irenaeus says well, lib. 3. cap. 1. Inst. The Apostolic writes are the Pillars of our faith, and cap. 2. the Gospel is the Pillar of truth, and not men's Authority. The Church is not the author or procreant cause of our faith. 3. Nor is the Church a Pillar, as if God could not other ways reveal supernatural truths, but by its Ministry, as by necessity invincible; No, These have been revealed both by Himself immediately to this or that private man, and by Angels. 4. Nor is it, as if the Kirk were in no sense subject to ignorance or the least error, in its decisions, and so to appeal to it, as the supreme infallible Judge, to whose discretion appertaineth the differencing between 
2. In what sense, it is the pillar of truth.  truth and falsehood.  
Yet I affirm the Church to be a Pillar of truth, with Calvin, Beza, Davenant. Chamier, etc. 1. As Custos, it is a keeper, to which divine saving, needful revealed truths are concredited. To which purpose hear, what these three Fathers say to this point. Irenaeus lib. 3. cap. 4. The Apostles laid up in the Church, as in a rich treasure all truth, and she keeps the Apostles faith & preaching. Tertullian. The Kirk keeps the scriptures, which are Christ's heirship. Lactant. lib. 6 Insti●. The Catholic Church only keeps the true worship of God, it only is the fountain of truth, if any enter not into it, or go out of it, he is a stranger to salvation; without are errors, fancies and lies. 2. As Tutana, as a defendresse, that is, supporting and maintaining it, as CHRYSOST. Hom. 11. on Tim. explicats this well, when he says, The Kirk by its Ministry and preaching, supports and upholds the truth as it were, on its shoulders. 3. As PR●CO, as an Herald, proclaiming, promulgating, professing it, and bearing witness to it, which no society on earth doth or can do, but the Church. 4. As REGISTRATRIX, a Recorder, transmitting it to posterity successively, so it is a Thesaurer, a Tutrix, an Herald, a Notar, keeping, defending, proclaiming, recording divine truths, which moved Ravanella rightly to say, That In Ecclesia prostant Veritates Catholicae. And as Aug. said before him, lib 3. cap. 6. contra DONAT. Every Kirk should lead men to the faith. But yet to make the justness of this predication more clear. I say, That as of old, the Egyptians and the Romans, and in ordinary, Magistrates now, erect Pillars & posts, to the which they affix their Edicts, Laws & Wills: or to which of old, were joined their Tabulae pencils, in the which, Proclaimations carrying their minds, are expressed, notified and insinuated, so the Kirk to Written Truth's, it is not they, but it demonstrats them: even as the Pillars or broads affixed to them, are not the LAW'S in recto, so it is with the Kirk, according to that saying of the same CHRYSOST. Truth establisheth the Kirk, and not the Kirk the Truth. HAMMOND in his Notes to this, well explains this. The usefulness of a pillar is from the basis, on which it stands, else it will down. If the basis be so set that it sink not, the pillar being firmly fastened on it, and standing upright, it is able to bear a vast weight of building upon it, and so these two, though several in themselves, (as contiguous not continuat) yet joining together, and so, as it were consolidated together in one, they do as one not severally support what is laid on it; so that as said is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one here is described by two, that is, the pillar upon the base firmly sustaining that, which is built and erected upon it, so the Church firmly built upon the basis of truths (to the which the body of divine truths are delivered) holds them out to her Children.  
Since the Trent Papists, the Rhemists and other jesuits pervere 
3 The due vindication of this place from the jesuits cavils  this place, I wipe off their Objections.  
1. Say they. If the Church be the pillar of truth, but in the sense now delivered, than it is rather a Chest unto Truth, and not the Pillar of it, thus it is but as a Booksellers Shaped, containing many Truth's in it. Answ. 1. The Church is both, that is, both an Ark, wherein are the Tables of the Covenant, as also a Pillar 
1 Ob.  in the sense given; these are well consisting. 2. The Church acts that which no Chest or Booksellers Shaped can do, it not only keeps, but it promulgats & transmitts the truth to ages. 3. The Church is not only Index, but also a Vindex of the truth, yea in a sound sense, it is also a Judex of it, to wit, secundary, ministerial, and accountable. Well doth Altingius L. C. p. 2. pag. 588. distinguish. The Church is a pillar not in regard of inherent infallibility in every thing; but in respect of its office adhering to it. that is, keeping, discerning, interpreting, preaching the tru●h. Here the jesuite Becan. lib. 1. cap. 3. of his Man, assumes, than even according to our sense, The Roman Kirk is a true church, because it acts all the ways we allow to a pillar. Here I deny the Antecedent, it smothers and opposes revealed truths, as shall be proven. Then when he arguments thus, whatsoever Church acts these four ways now set down, that is a true Visible Church, but the Roman church acts thus. Here again I grant the proposition, and deny the assumption.  
Bellar. lib. de eccls. Milit. cap. 12. 13. reasons thus, The Pillar 
2 Ob.  of truth is infallible, but the Visible Kirk is the Pillar of truth, ergo it is infallible. Answ. I may grant both the Propositions, & with no disadvantage to our Cause. 2. In the jesuits sense, I deny them both. 3. Whether I grant or deny both, yet the Elench is not inferred. What is this to the Roman church, where at they aim in this dispute? But Bellarm, endeavours to strengthen his inference thus. 1. Upon this ground only, and no other, was the Roman church called the Mother and Mistress of all Churches, that it is and was the Pillar of truth. Whence also it was that Ambrose writing of this place, hath these words, Though all the World be Gods, yet the Church only is his House and pillar, whereof Damasus Bishope of Rome is Rector this day. Hence it is, says he, that the Roman church, was so esteemed, for the emitting & transmitting infallible truths to all Christian Churches. Now to all this I might answer, as Isaias. chap. 33. 23. said of the Assyrian forces. Thy tackle are loosed, they could not well strengthen their mast. Yet in particular I answer 1. to argue from Rome now Apostatical, to what it was, when Apostolical, is very inconsequent. 2. It was not so styled by any ancient writer of the first 600 years: for than was no supremacy over other Churches, them it and other Churches were sisterly associated & collateral, than it was commended, as Solidata super Petram, which Rock according to Cyprian, Hieron, August. & others is Christ. 3. It is, flatly denied, That the church of Rome emitts all saving truths though it retain some truths, if he except, than it is a true Church in so far as it retains some truths, even we being Judges, and in so fare, is a Pillar. I Ans. 1. Be it so: but as we say of a man, he may be a man essentially, as consisting of two essential parts, soul and body; who yet is not so, for the truth of integrity, if there be either excess or defect, maimed or monstruous: and for the truth of Perfection, he may yet be fare less a man, as if a Fool, if witless, if mad; so I say of the present Roman Church, or as our Divines distinguish. A Man may be a true man Metaphysically, as for entity, who is not so morally, that is, for honesty. As we say of a Thief, he is truly a man for essence, though he be no● a true man, for fidelity. so the Roman church is a true church equivocally, being for parts integral, and for perfection, a most false Kirk. 4. As to that passage of Ambrose, the very flattering Canonists, with their Dominus deus noster Papa, Christus noster, servator nostor Papa, do confess these Commentaries to be spurious, and not to be Ambroses at all: but granting them to be his, yet, as is well marked both by Field and Cartwright, they are thus to be read, whereof Damasus is a Ruler, but not the Ruler; for so are all Bishops and Pastors as Cyprian well says, there is one Bishoperick whereof each hath a part. But what a Rector even this Damasus was, the bloody Contests between him & Vrsacius, about that Idol of Rome, the Chair & the Supremacy historians do testify. 
4. Some observations and uses. 1.   
Now ere I come to the last title. Anent this, That the Church of the Living God, is the Pillar of the truth; I observe 1. Whatever Society it is, that either expressly or by just consequence, opposeth revealed truths, that is not the Pillar of truth: whence I infer, That the Roman church cannot be this Pillar of truth, since it enerrats divine truths, what by addition, what by detraction. Hieron. hath a trim speech, when he says, Sanctorum Congregatio est dicta columna, etc. that is, The company of saints is called a pillar both for solidity and for stability. and Theodoret. The company of Believers is called the pillar of truth, because being grounded on the Rock, they remain stable & unmoveable, & so preach dogmatic truths. But so it is, the Representative of the Roman Kirk doth not hold out infallibly, divine revealed truths, as Tirinus would have it. Our learned Divines have much holden out the truth of this negative, by the induction of the chief particulars; as anent the Mediation of Christ, Justification, , number and efficacy of Sacraments, Traditions, equalled if not preferred to Scripture, the Nature and Notes of the Scriptures. All which doctrinals of faith are by them fearfully depraved. Wherefore passing these; I offer to hold the point out merely in these two heads at this time. 1. Let any consider the XII Articles of the new Tridentine Faith, approven by Pius IU. P. called the new Symbol, & now daily urged by the Spaynish Inquisition, wherein are so gross additions supperadded to that we find in Scripture, or which we call the Apostles Creed, that any Reader that compares, shall easily find them, as is well both observed by Crakenthorp, H. Lynd, and L. Sharpus. 2. Let any impartial Reader consider the five Propositiones, called the determination of Innoc. X. anno 1653. for the Molinists against the Jansenists, and he shall find in them a new faith, unknown to the better and purertimes of the Church. Certain it is, a heterodox Representative can no more lay challenge to a Pillar, than a Where to chastity, or as a Thief to honesty. Whence it is acutly said by one, of One thrasonickly boasting, but misapplying the words of Psal. 75. 3. I bear up the Pillars of it. nay rather, as it is. II. King. 25. 13. They have broken the Pillars of brass, and carried the brass to Babylon.  
If the Church of the Living God be a Pillar of truth, holding 
2 Obs.  them out, than men may read, and hear, and see these truths; than it a Visible Church and Pillar. Here I do lay aside and justly condemn both extremes. 1. Is of these that mantain no Kirk to be a true PILLAR, but that of the predestinate which is Invisible. 2. Is of these, who hold no Kirk to be the Pillar of truth on earth, but a glorious, conspicuous, visible, pompatick, a Kirk dressed to the eye: full of worldly splendour, and outward magnificence, as Bellarm. defines it.  
If the Kirk of God be the Pillar of truth, then that is a false assertion of the Socinian or Racovian Catechism; That from the 
3 Obs.  Apostles days, for the space of 1400 years, the Kirk of Christ hath perished, and that, in that whole long interval, there was nothing amongst men called Christians, but the Antichristian Whore, no saints then, no Pillars of truth then. O this is most false and comfortless, opposing the Promises made to the Church, against which the gates of hell shall not prevail. Against which no weapon form shall prosper, Isai. 54. 17. see Isai. 59 21. Matth. 28. 20. A Pillar by strong opposition may be made to shake and tremble, yea to be at a loss in its former strength & standing: and yet it is not either cut off or removed from its base. Concuti potest, at non perire, the firmness of it continues, when the outward splendour is not so apparent, but obscured.  
Then it becomes all honest Ministers to be as Pillars and posts in God's house, to hold out all revealed truths in God's house 
4 Obs. an use.  plainly, pertinently, powerfully. Malach. 2. 7. The Priest's lips should keep knowledge, that is, as one noteth, Even as his heart and brain is for himself, so should his lips and tongue be for the good of the Kirk. Mark to that end, these two words of PAUL, Tit. 1. 9 Holding fast the form of sound words. Phil. 2. 16. holding forth the word of life. The Lord says to Jerem. chap. 1. 18. I have made thee this day an iron pillar. that is, firm, strong, and strait, so should Ministers be, and not broken Reeds, like Egypt Isai. 36. 6. on which if a man lean, it will pierce his hand. It is a good remark of Ravanella, This speech of PAUL to Timothy is set down, not so much assertiuè as preceptiuè, what ought to be, quomodo oporteat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These that seem to be pillars, ought so to carry, as that they may be real pillars. Let us do our duty in doing, in suffering, within the compass of our Callings, remembering that sweet word of Christ, Revel. 3. 12. Him that overcometh, will I make a pillar in the Temple of my God, and he shall no more go out.  
Here we may see the great dignity of the Ministry; We are 
5 Obs.  entrusted with this depositum, this pearl of price, we are the pillars to which are affixed the Oracles of God. See II. Cor. 4. 7. We have this treasure etc. and this to purpose, to propagate, and preach to the World. It is well answered by Mares. to Tirin. Our asservation of divine truths, is not as that of a Chest, local and material, but as said is, it is moral and formal; for to act as said is, is not thecae sed columnae. Let us then constantly attend at the posts of Wisdom which thus honours us, as to be pillars.  
Since PAUL urges his good Behaviour in his particular Charge 
6 Obs.  at Ephesus, hence I collect that a particular Church joined to & consolidated, as it were, with the base, may well be called the Pillar of truth; but if any such particular adhere not to the base, it is no longer a Pillar. What are the seven Churches of the lesser Asia now? even turned to rubbish; What are the famoꝰ Churches of Africa now? Stables to impure Mahumetism. What is become of the renowned Churches of Asia the greater? Dens of Infidelity. What is become of many the celebrious Churches of Greece? Infected with pernicious heresies. God is not tied to particular times and places. As there was a famous orthodox Nicen Council, so was there as infamous and unsound a Nicen. As there was an orthodox Ephesine Council, so after, there was a wicked and a praedatorie Ephesin. O than it were good for all and every particular Church to remember to practise what the Spirit speaketh to the Churches of Asia. As to that of Thyatira, Rev. 2. 25. But that which ye have already hold fast, till I come. As to that of Sardis, Revel. 3. 3. Remember therefore how thou hast received and heard, and hold fast. As to that of Ephesus, Rev. 2. 5. Remember therefore from whence thou art fallen, and repent, and do thy first works. As to that of Philadelphia, Revel. 3. 11. Hold that fast which thou hast, that no man take thy Crown. As that of Laodicea, Revel. 3. 18. I counsel thee to buy of me gold tried in the sire, that thou mayest be rich, etc.  
If this Pillar hold out this Light, and Law, and Rule, Then all that are within the verge and reach of it, should look to it, 
7 Obs,  walk by it, as it is said of the brazen Serpent, Numb. 21. 9 joh. 3. 14. so of this Pillar, look to it, believe it, obey it, so fare as it follows Christ, I. cor. 11. 1. IT is marked of that Pillar that lead the israelites, that it was one and the same pillar that was light to Israel, but darkness to Egypt, Exod. 14. 19 so the same Word preached by faithful Pastors, becomes to some The savour of life to life, to others of death unto death. II. Cor. 2. 16. as an Edict on the post, to some is matter of comfort, to others not so.  
Here we see clearly, That one and the same thing may be both supporting and supported, both active and passive as to its being and use, and as to truths. the Church supports the truth, in the ways before specified, quoad declarari, ac manifestari. Truth again supports the Kirk, in genere entis et moris, that it hath the being of the Church of the Living GOD, and that it, in its Latitude and Complexe, should be invincible and infallible. IT is not misapplyed that of Prov. 9 1. Wisdom hath built her house, she hath hewn out her seven pillars, etc. But of this enough. Now I come to the greatest and last title of the Church.  
The ground of the Truth. Now I am to treat of the Church, 
IV Title. The ground of the truth.  under this notion; and because this is most material, I must insist a little on it. And the rather, in that the Modern Jesuits affirm that we Protestants abhor to read this, and that this TEXT is so pungent, that we flee from the literal sense of it. Therefore this shall be my Method. First, I am to clear the words of this Title. II. To propose that grand question, that falls pertinently 
1. The Title is explained.  here to be discussed, which is; Whether this ground can make a ground or grounds? III. I must clear some other doubts proposed here, & that by way of vindication. Then iv Some uses to be made of this assertion; That Gods Kirk is the ground of the truth.  
As to the first. The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by some is rendered Fundamentum, by others better Firmamentum in latin. As Whitak. Contr. 4. q. 5. Critics distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, That the first is properly rendered, a ground, the second, properly a seat, applying the word, ground, to the truths existing and revealed; and applying the word seat, to the Church; according to what we read Matth. 22. 2. of Moses Chair or seat. Of the which Criticism, P. Bayne gives this reason, in Comment, on Ephes. 2. 19 20. That which so supports all; as that it is not supported, in a right and strict notion is a ground, so Maimonides call his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which so 
The ground of grounds.  supports, as that it is supported, is properly a seat and receptacle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a ground. Yet we shall use it, as it is here in the English rendered. Theophylact. Beda, P. de Aliaco, Chaloner, explicate this TITLE thus; The Church is the ground of truth, because supernatural divine truths are in it, we lean to the Church, as to the seat of truth, but not to it; as to the lowest and chiefest ground, why these truths are truths. D. F. white 3. Conf. p. 4. clears this well thus. The pure Apostolic Church was the pillar and ground of truth simply, entirely & fully in all things, but the subsequent and the Modern Churches, is only so with limitation, that is, conditionally, that is, in so fare as they deliver Apostolic doctrines, the Apostles were exempted in all their decisions from all errors: but the Fathers and Counsels are only so, in so fare, as they adhere to the truths written by Prophets and Apostles. And indeed what he says, is all granted by the more moderate PAPISTS, as by Occam, Cusanus Picus, Gerson. IT was the old doctrine 
Ground 1. Personal. 2. Doctrinal 3. Ministerial.  of CHRYSOST. Homil. 49. on Matth. Let no man believe Churches, but in so fare as they lean to the Scriptures, if thou wouldst know where is the true Church, then flee and run to the Scriptures. But yet further to clear this, NOTE, as Davenant well observes, That there is a threefold ground of truth. 1. Is Personal, and that is Christ, I. Cor. 3. 11. Isai. 28. 16. 2. Is doctrinal, and that is the Scriptures, see Ephes. 2. 20. 3. Is Ministerial, and that is, Pastors, Fathers, Councel-determinations, and all their right Superstructures, that is, so fare as they are conform to the scriptures, I. Cor. 3. 10. Let every man take heed, how he buildeth thereupon.  
As for the second; I answer this question negatively, Whether 
II. Can the church make or create grounds. 1 Reason.  the Church can make Fundamentals? that is, if it can produce and procreate that to be a fundamental now, which before was never received as such. Now the Reasons of my denial are these. 1. I ground on the judgement of these WRITTERS, whereof the first is, Vincentius Lyrin. who in his book anent profane Novelties, chap. 3. hath these words, The Church adds nothing, diminishes nothing, changeth nothing, cuts not off necessars, proposes not superfluous things, losses not her own, usurps not that which belongs to others, but every way cares to polish what was informed of old, & to confirm what is expressed and revealed, and to keep what is defined and confirmed: yea this the Church still intends, that whatever was simply believed before, should afterwards be more carefully believed. And after him, G. Occam, in his Dialogues, Neither, says he, the whole Church, nor a General Council, nor the Pope can make an Article of faith. Bellar. also, lib. 2. de Concil. cap. 12. The Counsels when they define, do not make any point defined, to be of infallible truth, but they only declare it to be so. To all which three worthy sentences we subscribe.  
If the Church could make fundamentals, than it could unmak 
2 Reason.  them▪ but the more moderate of the Papists deny this, upon this ground, that it belongs to the same power, both to create and annihilate. And so they reject that non obstante of the Council of Constance, grounding on that of Scotus, 1. dist. 11. q. 1. Truth was of faith before heresy had a being, so that the determination of the 
3 Reason.  Kirk, doth not make a truth, though it define against an heresy. 3. That which the Kirk declares is either extra or intus. If it be without the nature of the thing declared, than its declaration of the thing is false, and so it cannot be fundamental: if it be within the compass and nature of the thing declared, than it is yet only in that kind fundamental, seeing the declaration whatever it be, is posterior to the nature of the thing. That is but a silly Evasion of some, to wit, that the declaration of the Church maketh a point fundamental quoad nos, nay it doth not that, as the same F. White well proves, ibid. p. 9 For no respect to us can  the foundation. if the thing be not fundamental in the nature of it, the Kirks declaration doth not make it so to us. Since then the Kirk hath no real detracting power, no more, as said is, can it have any real 
4 Reason.  adding power, since both are alike forbidden, Deut. 4. 2. 4. All credible points are at last resolved into Scripture, therefore, it is it that makes fundamentals. CYPRIAN speaks appositely to this purpose, lib. de Bapt. All Ecclesiastical discipline, hath its rule from the Scripture, here it is bred and borne, and hither it must return. Camerarius lib. 1. Sent. d. 11. q. 1. Theological principles are the very truths of the sacred Canons, because the last resolution of Theological discourse is made unto them, and out of these truths firstly, each Theological Proposition is deduced. 
QUEST. What to judge of Creeds and Confessions.   
Here a needful question comes to be solved. as, What are we to judge of the Creeds, confessions, declaratios, forms of faith, synodal-conclusions, both of the Ancient and Modern Kirk? for since they contain the sum of credenda, agenda, petenda, speranda, that is, of what we are to believe, to do, to ask, and to hope for, which are the Synopsis of all Christian duties, the Question is, If these are to be looked upon, as fundamentals, or grounds of Answ Faith and truth? To answer this aright, let us avoid these two extremes. 1. None of these are so to be looked upon as Scripture, or of equal authority to it. It was an idol and idle word, that of GREGORY, to exequat the first four general Counsels to the four Evangelists. 2. Avoid that other 1. of the vile Swenkfeldian, who in disputing, as they reject the Scriptures, so also all Church determinations, pretending (though falsely) that they are opposite to Christian liberty. 3. That of the ARMINIAN, Who though they admit the reading of such Confessions and declarations, yet they will not ascribe the least authority to them. The pure Ancient Kirk, and our Orthodox present kirks oppose both these, and have published very needful and worthy uses of these forms. as, 1. They are looked upon as the Expositions of the true Catholic Faith. 2. As strong bars both to hold out, and to remove heresies. 3. As a ready Catechism containing the grounds of both what we are to believe, & what to do. 4. They are a singular Mean, to beget & preserve a good understanding between kirks, and to foment Peace, unity and concord amongst them, as by the harmonious Confessions of the Reformed Churches is now seen; as when that, which indeed is an Orthodox ground is received, and the Heterodox tenet is rejected. That axiom of Lyrin. was much esteemed, Quod semper, quod ubique, quod ab omnibus creditum est. which ever, and everywhere, and by all is believed. In Ignaetius his Epistles it is often remarked and inculcated, That whosoever will not join to the abridged doctrines of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is corrupted. 
III. Vindication   
But passing this, I next offer to vindicate this place from the false inferences of the Rhemists, Bellarmine, Becan, Tirinus, Valent. Gretzer. If the Church be the ground of truth, than all Christians may & should at last acquiesce to its determinations, 
1 Ob. answered.  & so safely resolve their faith into it at last. To which I answer first, by denying the Consequent, because the Church's Authority is not the formal cause of our assent to divine truths, as shallbe shown in the Answer to the third Objection. 2. Giving but not granting what is in the illation, yet I deny that to appertain to the present Roman Church; which is the main aim of these Sophisters. 3. I propose to them this question, (which they force us to startle) which is, What is that Christian Society into which all credible Objects are ultimately resolved into? Is it the Ancient Catholic Kirk? or is it the lawful oecumenick Counsels? or is it the concurrent judgement of the Ancient Fathers? or is it the present Roman Kirk? To these the late Jesuits answer far otherwise, them the Moderate Schoolmen did. I shall succinctly repeat some of their most absurd answers to this, I mean of the jesuits. Bellarm. lib. 4. de P. R. chap. 1. affirms every successor of Peter to be the rock and foundation of truth. Gretzer lib. 3. cap. 10. defence. by the Church we interpret the Pope. D. Bann. 2. secundae. The authority of the universal Kirk, & that of the Pope, are the same. The Cannon Law, lib. 6. Extravag. tit. 14. The Rescripts of the Pope, are Canonical scripture. D. John white, in his way etc. Digress. 16. p. 36. collects out of their Writers, this to be their judgement. 1. say they, The Catholic Church is the Rule to be followed in all points, as the rule infallible. 2. The Roman and the Catholic Faith are all one. 3. By the Kirk we mean her Head, sayeth Valentia, tom. 3. d. 1. p. 24. so that this Catholic Church, whereof they so much brag, is no other but the Pope. Now this Valentia, finding the bed to be shorter than that he can stretch himself upon it, as we have Isai. 28. 20. down right maintains that neither Ancient Counsels, nor the ancient Kirk, nor old decretals, nor the present Roman Kirk, but the Pope, is that, whereunto at last we must resolve our faith. of which rule to resolve unto, he sayeth, Analys. fidei lib. 8. cap. 7. Stante hac regula rationali, animata, infallibili, omnes fidei articuli, ultimatè resolvuntur in ipsam, tanquam in rationem formalem. So that according to this new doctrine of the Roman Kirk, Alexander VII. now Pope, is that ground of truth, whereon all are to lean; so that the Pope now, as D. Clerk wittily observes, is grown so big, that he is both Head and whole Body, yea the whole Church, both holy Father and holy Mother, both Husband and Wife: nay the Pope is God, as one Felinus Sandeus blasphemes. This compendious way, that they are fallen upon, puts me in mind of a like foolish conceit, one S. Cornaeus a late jesuit hath fallen on, who to reject Beauties 15 notes of the church, falls only upon one as sufficient to confirm truths, & confute errors, which is the Miracles of the Roman Church. Now to show the folly of Valentia & such flatterers, hear what to the contrar says J. Picꝰ in concls. It may happen that the Pope the vicarian head be sick, and as the natural head sends down noxious humours into the body, so also this Vicarian, corrupt doctrines into its body. But Puteanus a late jesuite is now more plain and bold in his Cōm. on 2. 2. q. 1. a. 6. That the present Pope (to wit Paul V) is Christ his true vicar & successor, is not not absolutely belonging to faith: for this Proposition presupposeth two other Propositions. 1. That Paul the V is baptised 2. That Paul V was Canonically elected to be pope, but so it it, that none of these two Propositions belongs to the Catholic faith. thus he, out of which I form this syllogism. Whatsoever Alexand. 7. hath defined, that is infallible the ground of truth, but he hath defined this or that. Here grant that the Proposition were true, which yet is most false; yet its Assumption can be no more than probable. For how can he be certain that this Pope was lawfully ordained, or at all baptised? Of these there is no more than humane assent, grounded upon probable conjectures. or what certainty is there to all and every one subject to him, that he hath published this or that definition? Of these and the like is no divine certainty. It is excellently well proven by S. V LYND, That in the Roman Church, which they so fare extol above Scripture, there is neither safety nor certanty, whether we understand the Essential, or the Representative, or the Virtual, or the consistorial Church, nor that Individual Church, barbarously so called, which wants both personal and true doctrinal succession. see his Via devia. p. 513. and 452. And whereas Fisher and some others account it more safe to resolve into the Council of Trent now. I say, this can be of no credit at all, because this Council was neither lawfully called, nor was it free, nor was it generally received by the Romanists themselves, see Innoc. Gentille. on it, and Sess. 12. see Chemnitii examen, see Calvini Antidotum, see the History of the Council of Trent. lib. 4. p. 319. see Whyts 3 Conf, with Fisher.  
Since the Nicen Creed hath, I believe in the Church; Therefore 
Ob. 2.  primarly & properly, it is the pillar and ground of truth. whereupon Stapleton hath this assertion against WHITAKER, I believe, whatsoever the Church believeth lib. 1. cap. 9 and this indeed is the true ground of their circular argueing, or the COLLIARRS' faith, and of that brutish assertion of Cajetan, That the obedience of a Brute is the most perfect obedience of any. But to speak to what is alleged of the Nicen symbol. I answer 1. That preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all in that Creed, it is a false quotation of the Rhemists, like many more. 2. In the Symbol of Constantinople, we read it indeed, and our Divines clearly show, that it was spuriously foisted in there. 3. Make it to be the real composure of that second general Council, yet Drusius, that great Critic makes it to maintain no more, than I believe the Church. But 4. August. Tom. 10. p. 311. de expos. Symboli, is of a fare better & sounder judgement, when he said there, because the Church is not God, therefore we believe not into it, or in it. Faith its credere as to the Trinity, says he, is considere, but Faiths credere as to the rest or secundary objects of faith, it is but agnoscere. August. knew nothing of that late jesuit-opinion, I may believe in the Kirk, as I believe in the Virgin Mary, neither of these is true. Though all the superstructures of this Church were most true, yet all its decisions are to be tried and examined.  
That even in Augustins' judgement, (to whom Protestants appeal 
Ob. 3.  so often,) The Church is the ground of truth, when contra epistolam fundamenti, he says, I would not have believed the Gospel, unless the authority of the Church had moved me. Now to clear August. and to satisfy, as fare as may be, the Papist, I answer 1. If it be well considered against whom, and for what August. disputes there, which both our Divines have shown, and Papists knew well enough, this testimony can make nothing either against us, or for them. 2. Some schoolmen, as Scotus, Gabriel, Canus, judge that Augustine is to be understood of acquisite & historical faith, and not of infused. 3. Others of them think, that Augustin there is speaking of the Authority of that Church, which the Apostles governed, & not of the succeeding Church. But passing them, I answer by this distinction, of the mean, & of 
Distinguish between by which, and for which.  the principal cause. It is well marked by Baron. Apod. Cathol. p. 628. h. 9 q. 4. That we ought to use these two Prepositions warily, Per and Propter, that is, by which, and for which I believe. The first imports the use of means, without which faith is not ordinarily produced, but this other relats to the principal ground and formal cause of our assent. And so I apply the Church's testification is a mean to believe the Gospel, but the principal ground of my assent to its truths, is because God hath revealed 
Distinguish between the Moral proof, & the Divine proof.  it. I make it yet more clear by distinguishing between a Moral proof, and a Divine proof, the Testimony of the Church is a moral proof, motive or inductive of Faith: but the Authority of the Holy Ghost speaking in the scriptures is that Divine proof causing assent, whereunto at last I resolve. Altisiedorensis, thus explains it. It is with the believer ordinarily, as it was with the Samaritans, joh. 4. 42. that is, after her discovery to them, by the light of grace, they perceive the Divine Majesty, Wisdom, efficacy, and truth of Christ's doctrine, and resolve into them. and as when a faithful Preacher delivers Apostolic doctrine, though by his preaching we receive these truths, yet we resolve not our faith principally and finally into his Authority who preaches to us, but into that divine truth that is preached by him. Hear the same learned Baron. yet clearing this, As the principal effective cause of our assent, is the Holy Ghost by inward illumination of the mind, and effectual moving of the will: so the word of God itself revealed, by its innate light, virtue and Majesty manifesting its Divinity, is the principal objective cause or ground of our assent, to the truths of the Gospel. And after him, D. Owen, anent the divine Original of Script. p. 33. The sole bottom and foundation, or formal reason of our assent to the Scriptures as God's Word, and submitting our hearts and consciences to these Scriptures, is the Authority of God, the supreme Lord of all, the first and only absolute truth, speaking in and by the the penmen of the Scriptures evidenced singly in, and by the Scriptures etc. As for the innate Arguments in the scriptures, that is, The Power and Majesty of the Word, the simplicity of the style, the ingyring light, the consonancy in it, and in the Writters of it, the divine truths contained in it, etc. These and many the like show what a ground it is to faith, in so much that the Ancient Kirk, Traditor libri, was judged Abnegator fidei. But the Papists by attributing so much to Church-Authority, and detracting so much from the Divine-Authority of the Scriptures, and not resting in them, have fallen into a miserable and an unextricable Circle. STAPLETON maintaining in his Triplicatio, fol. 188. That the last ground of Faith, is the Authority of the Kirk. Then the question is, By what authority believe ye that the Kirk hath Divine-Authority? His answer is, The Scriptures say so. Question again. By what believe ye this? Answers he, The Church says so. Mark the words of one H. Holden, an Englishman and Parisian Doctor, lib. 1. cap. 9 Diu. anel. fidei. (as they are cited by R. Baxter, in his safe Religion. p. 284.) confessing the truth of the common labyrinth & circular shift, in which Divines commonly wont to be involved; For when they asked, how they know then Scripture to be the revealed Word of God? They answer, by the assertion of the Vnversall censenting Church? And if they be again asked, how they know that this unanimous assertion of the Catholic Kirk is free from error: or infallible? They answer, by the Word of GOD; thus they avoidable slide into the Circle, most filthily dancing in a ring. The faith, etc. But as for our belief, (to close this point) it is thus resolved. We believe the Christian doctrine to be true, because the true God is the Author of it. We discern that God is the Author of it both by his intrinsicke, and extrinsicke seals or attestations of it: in that it bearech his Image and Superscription, & and is confirmed by his undoubted uncontroled Miracles, and other effects which lead us to the Cause.  
O but say the Rhemists and Bellarm. and others; The Presence, 
Ob. 4.  the Promise, the Prayers of Christ to and for the Church, the assistance of the Holy Spirit to and with the Spouse and Body of Christ, and former experiences towards his inheritance, may make us conclude, that in a proper and strict sense, the Church is the ground of truth, so infallible, that it cannot err in the decisions of truth, else to what end are all these its Privileges? Ans. Answer Let us yield all these privileges to and of the Church, but what is that to the present Roman Church, which is their aim? what a slight including argument were this? O Timothy, know how thou oughtest to behave thyself in God's house, the church of Ephesus, because the Kirk of ROME, is the ground of truth, because to it are the promises, because to it is given infallibility? Is not this a mere begging of the question? The point here is never proven. One particular Church, hath no more particular privileges than another. Ephesus is now an Apostate, so hath Rome also apostatised. To clear my Answer yet further, I propose these two queries. 1. How can the present Roman Kirk be a ground of truth, since Quer 1 it disagreeth so much with itself anent both the nature & number of fundamentals? neither dare its Doctors define either of these. My second query is, Where is the seat of infallibility? Quer 2 Who it is, that is the infallible Judge? The papists of France hold that a General Council is above the Pope, that it is it, that is infallible, so do these WRITERS, Cusanus, Cameracensis, Garson, Almain, Florent. Panormitan, etc. The Italians maintain the flate contrare, and most of the Jesuits. O but says BELLARM: Christ's prayer for Peter was for faith's infallibility both to him and all his successors in that Chair. but that is flatly denied, no more is in Luk. 19 but a prayer and promise to Peter against heart-unbeleefe, but not a word anent the words of his mouth, nothing anent his pretended successors. But here yet they object this against us, Can that be a true Church, or a safe Religion, or way to walk in, which is fallible, but the Protestant Church is such, according to our confessed tenet? I Ans. 1. by these distinctions. 1. I distinguish between a man that may be deceived, and a man that is deceived. 2. between infallibility in the Object, & in the Subject. 3. between infallibility in the absolutely  points, and in some inferior smaller matters, as is well marked by Baxter, p. 43. 44. Therefore we say 1. Suppose we should deviat, yet we have an infallible Rule, the Word, though there be much weakness in the Recipient, yet there is still infallibility in the Object, the Scriptures. 2. I affirm, all Churches to be infallible, & that they cannot err in fundamentals, in sensis composito, that is, while they remain true Churches, and deny no essential of Faith: but the same in sensis diviso, are fallible, that is, when they leave the Objects infallibility, that is, the holy Scriptures, as the Rule of truth. 3. We make a difference between that, Cui subesse potest falsum, and that, Cui actu subest falsum. A man may be deceived, who yet is not deceived. None is falsus, or actually deceived, when he believes the doctrine of the Protestant Religion, that is, the holy Scriptures. A man may be actually not mistaken, when he is not absolutely infallible. But lastly here, they object a passage of August. who in his Epist. 162. says, that in Romana Ecclesia semper viguit Apostolicae Cathedrae principatus. To which I answer, 1. Distinguish between what Rome now is, & when it was sound. Then was no Supremacy, than no visible Monarchy, than no power of both the swords, than the Principality was in the profession of a sound faith, in the practice of piety, in in prayers, in charity, in tears etc. So that this makes nothing for the establishment of the tyranny of the present Roman Church.  
Now of what I have said, I give these general Observes and 
1 Observe.  uses. And the first shall be this. 1. Wherever this divine truth really is, and is sincerely professed, there is a true Kirk. Boyd in his Comment. on Ephes. pag. 335. hath a note apposite to this. Truth is the form informing of the Church, and the Church is the matter informed: even as the Candlestick holds out the Candle, & so its light, so doth the true Church hold out the light of truth. And no less hath Hensius a pertinent note, on the place to this, Where God is, there is truth, & where truth is, there is the ground of truth. Our God is a God of truth, psal. 31. 5. and Christ is truth, joh. 17. 14. 6. and truth comes by him, joh. 1. 17. and the gospel is the gospel of truth, Gal. 3. 1. and all Worshippers should worship Him in spirit, and in truth, joh. 4. 23. and where men are begotten by the Word of truth, I am. 1. 18. there I say, we may warrantably conclude, is a true Kirk.  
Then let this be the first use we make of this point; IT is incumbent to all the true Members of this true Kirk, to be for 
2 Use.  the Truth's holden out and professed in it, II. Cor. 13. 8. For this end, follow these precepts and practices of holy men here mentioned. As 1. Choose the truth, with DAVID, psal. 119. 30. 2. Love the truth with ZECHARY, chap. 8. 19 3. Buy the truth with SOLOMON, prov. 23. 23. 4. Pray for its propagation with CHRIST himself, joh. 17. and 17. psal. 43. 3. 5. Speak the truth with PAUL, Eph. 4. 25. 6. Walk in the truth as GAIUS, joh. 3. 3. and psal. 86. 11. 7. Pray with David to be lead in the truth, psal. 25. 5. 8. Execute the judgement of truth, ZECHAR. 8. 16. 9 Bear witness unto the truth as John Baptist did, joh. 5. 33. 10. Have your loins girt about with the girdle of truth, Eph. 6. 14. 11. And be ye established in the present truth, II. Pet. 1. 12. 12. Teach the way of God in truth, Matth. 22. 16. II. Cor. 4. 2. Therefore my third use is,  
Let Ministers learn, to divide the word of truth aright; in this do as Paul bids, II. Tim. 2. 15. and in this do as Paul did, see 
3 Use.  II. Cor. 4. 2. and II. Cor. 6. 4. 7. see also psal. 40. 11. I have not hid thy truth from the great Congregation. As there are two sorts of Builders, which made Paul to say, Let each take heed how he builds, I. Cor. 3. 10. so there are of Dividers of the word of truth. Which made our Lord to say, what we read Luk. 12. 42. 43. as for Builders, some, their building is the superstructure of sound truths, consisting well with, and decoring the foundation: others are of errors, deforming, defacing, and destroying the foundation, as straw upon marble, whose work shall be burnt. As for Dividers, some overslipping, mangling, and renting, and by wresting of it, do it to their own perdition. So others again, they purely, plainly, powerfully, impartially apply the word to the Conscience of every man in the sight of jesus. Well is it amplified and enlarged by Gregory of Rome, how divers ways a faithful Pastor is bound to divide the word of truth, and that to persons diversely affected. I shall but touch only some few of his directions, 1. Look how a Pastor is to carry towards a Believer, and how towards an unbeliever. 2. How towards the Young, and how towards the old, within the Kirk. 3. How towards, Superiors, how towards equal and inferiors. 4. How towards Humble spirits, and how towards the Proud. 5. How towards Weak, and how towards Malicious sinners. 6. How towards the Penitents, and how towards impenitents. 7. How toward. Turbulent spirits, and how towards peaceable. 8. How towards Proficients in Christ's school, & how towards deficients 9 How towards orderly Walkers, and how towards the scandalous. 10. How towards Faithful Pastors, & how towards idle Belly-gods. See these and many more in that Treatise of his de cura pastorali. O if this should move and work us up, into a Fabian-like cunctation and long pausing! O that we could view seriously, and consider carefully, the length, the breadth, the height, and depth of that mystery of godliness, which is the right dividing of the word of truth! O how loath should we be without an inward Call to undertake this charge of laying foundations, such a burden, says chrysostom, that the very Angels themselves would tremble to undergo it. This made Moses, Exod. 3. Thrice refuse it, & so Ezek. chap. 14. and so Ionas, chap. 1. This made AMBROSE, hid himself, and three times flee from Milan. This made Gregory Nazianz. to flee twice to the study of Philosophy. This made Augustine to weep, and to deprecat the Episcopal function, (put upon him by Valerian in these terms; quidviss? ut peream? as if it stood him as much upon, as his life, and soul's salvation came unto: Epist. 1. ●● to Valerian. Which made Chrysost. again to say, Hom. 3. in act. Apost. I believe not, that many Ministers of the Church are saved, when I consider the greatness of their Charge, and their negligence therein. This made Paul I. Tim. 3. 6. to say, Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil. Let us then look well to this, how we have entered into it? Bernard says, this will be one of the Lords queries at the last day, quomodo intrasti? Sad and strict will be, one day, the account that young Novices must give, for rushing upon the burden of the pastoral Charge. GREGORY in that same book, p. 3. cap. 26. affirms, That it is as dangerous for such Novices to undergo the burden of a pastoral Charge, as to lay the roof of the house upon the walls when they are green. this were to ruin and not to build. And for any burden, that such or the most part sustain in the Church, such Novices are well compared, (by the Author of the Apology, p. 12. to these little statues or Angelets, that we often see affixed to the pillars of our Churches stooping the head & bending the back, as if they did support the whole fabric, and yet they sustain nothing at all, but are rather themselves supported. Have we not seen the trees of the Forest, offer to rest themselves under the shadow of this brier, and what was the issue a fire came out of the brier, and devoured the Cedars of Lebanon? What a preposterous Course is it, to rush on upon the publishing of divine truths, who were never acquainted much with either natural or moral truths? O that Youngman aiming at this would but stay, till they should find themselves endued with power from above, and furnished with gifts meet for so high a Calling! He that is the teacher of Angels, (says the same GREGORY there) would not be the teacher of men, before 30 years of age. O how many things at necessary to the well managing of right superstructures, such as lively preaching these truths, right administration of Sacraments confirming these truths, frequent Catechising to bear in these truths upon people, visitation of the sick, to refresh them with the Memorials of divine truths. Spiritual conference upon all occasions in all meetings, that we may mutually be edified in our holy faith. The power and use of the keys, whereby strong holds are subdued, which oppose the truth and power of godliness! Then what a man of experience should such an one be, that undertaks by these means, the superstructures of a holy life upon this ground? Since we are 
4 Use.  to be built on this ground, it is needful, (both by the necessity of the mean, and of the precept) that we by all laudable endeavours study to know them, that we may the more readily believe them, and practise what is practicable of them, and this both for our Union with Christ and our more strict Communion with his body. IT could not be but a great error of these Bishops, who did ordain Synesius to be the Bishop of Ptolemais, when as he did not believe that main foundation, of the Resurrection, as is reported by Photius and by Evagrius. For though I willingly yield and grant, that alike explicit and distinct knowledge of all revealed truths is not of the same degree of necessity required, (for as we distinguish between Fundamentals, and suprafundamentalls, and Circumfundamentalls, all which three are revealed truths, so also between these assents given to these, as for example, though a man cannot be saved without an express assent to prime fundamentals when they are clearly proposed & sufficiently revealed to him. Yet as for others, not of so needful concerment, that are not so clearly holden out, a man without the express and distinct knowledge of these may be saved) Yet this is not affirmed to maintain or to justify, but rather to condemn that affected, that gross, and vincible ignorance of the most needful and essential grounds of the Christian faith, yea of very necessary superstructures O how many are ignorant of the first foundations of Christianity? May not the Lord charge Pastors with this, my People perish for lack of knowledge? How can one say, he is built on the Rock, that knows it not? How can any resolve a Case of conscience dexterously, when he knows not the grounds on which it depends, and must be resolved by? I shall only reflect now upon the sad and gross ignorance of the four main necessary points. As 1. O what ignorance is of Christ a Saviour, what worth is in him, what necessity of it, and therefore how little is he employed in his Natures and Offices? what comfort and benefit by it? 2. O what defect is now among common Professors, anent the knowledge of fin, the nature of it, the woeful consequents of it? how few do charge themselves with it? and that makes men make a mock of it, and are fearless of any danger by it. 3. O what ignorance is now of true repentance from dead works? Who mourns now for the sins of the Time's, or of the Places he lives in, or of his Calling, or of his Relations? Where is the Pastor that says, quid feci? Where is there a real Amendment, a through Reformation, or where are sincere Converts. 4. O what ignorance is there of the nature of faith towards God? of faith in a slain Saviour, of faith unfeigned and working by love? If there were no more defects of needful Credibles amongst us, these are sufficient to draw down great, yea all wrath on us. But on these I insist no more now; Only one word, and that is, I wish Ministers and all Christians to be more careful about fundamentals, then about extra-fundamentalls, substances than circumstances, bodies than shadows, essentials then rituals and ceremonies, to be more for Certanties, then for uncertancies, more for necessaries, than unnessaries, more for the weighty things of the Law, then for the tything of avice, mint, and Cumin, more for Catholic verities, then for private opinions, and to lay the stress of the peace of the Church upon the former and not upon the latter. That Rabbis quorundam Theologorum, (so it is well called) contesting about trifles, and quarreiling about a needless Rite, under the pretence of obviating errors, and maintaining truths hath ruined us. The like of this did bring in the ARIAN heresy, as Hilare reports, and this day to our great grief we may see, how much our needless Contests do strengthen our common Enemy, I mean the Papist. Ministers that are more of Catholic then factious spirits will think on this, and mourn for it, and help to amend it.  
Now I address myself to speak a word of that last thing that I proposed, and that is, anent our Relation to that Pillar and ground of truth. That is, How to behave ourselves as to it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues a Behaviour or Conversation suitable and proportioned to the Charge and Call: without which no House, no Republic, no Army, no Church can subsist. When men know and follow what their place and their station requireth, than their behaviour is, as it ought. I shall first show the meaning of the Word, and the nature of the Conversation here required, and then make some applications.  
As for the first. There is a twofold Conversation or Behaviour 
Twofold Conversation. 1 Evil.  spoken of. The first is, from our Birth, to our Effectual Calling. This is called by PETER, vain, I. Pet. 1. 18. and filthy, II. Pet. 2. 7. and by PAUL, the former, Eph. 4. 22. and by ISAIAH, base, cap. 3. 5. 2. Is from the first period of our Effectual Calling, to the end of our christian Race. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conversation or Behaviour, 
2 Good,  hath in Scripture many Names. IT is called a Good Conversation, jam. 3. 13. I. Pet. 3. 16. & I. Tim. 3. 2. a Good Behaviour, & if this had been in some Ministers, than there had not been so unseemly, so ranting, so schismatical Miscarriage amongst us. IT is called 
Holy.  also an Holy Conversation, I. Pet. 3. 15. IT is called an Honest 
Honest.  Conversation, I. Pet. 2. 12. If this were well looked unto, than such vanity in Apparel, in gestures, etc. would not be amongst us, we that are Ministers had need now, to be under that tye of 
 Upright Orderly Heavenly Examplar Gospel Conversation.  the 16 Canon. of the seven Gen. Council at CONSTANT, de habitu Clericorum. IT is called a  Conversation, so I. Pet. 3. 2. IT is called an Upright Conversation, psal. 37. 14. IT is called Orderly, psal. 50. 23. IT is called an Heavenly Conversation, Phil. 3. 20. IT is called Examplar, I. Tim. 4. 12. IT is called a Gospel-Conversation, Phil. 1. 27. IT is called a Conversation in simplicity, and in 
Godly.  godly sincerity, II. Cor. 1. 12. And as the Behaviour thus qualified, and invested with these Properties, is requisite to saintship of all professors, so is it much more in Ministers, both as to their personal, as also to their vocationall Conversation. This moved PAUL, Heb. 13. 7. to exhort thus, Remember them that have the rule over you, who have spoken unto you, the word of God, whose faith follow, considering the end of their Conversation. And as to that end, mark his own practice worthily and largely set down, I. Thess. 2. vers. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. Doctrine  
But to return to the words as spoken to Timothy. I propose this DOCTRINE; A Minister's behaviour or conversation, (which is his constant course of walking) should not only be raised above the light of nature, but it should be suitable and answerable to these glorious truths revealed in the Scriptures, as also to all the Ordinances of the Gospel, which he administers and holds out. 
Manner of of our behaviour. I. Prudently.   
To illustrate this, I shall now hold out something as to the way and manner of a Ministers behaviour, that as a Minister, he may adorn the doctrine of God our Saviour, in all things.  
1. Let the Minister learn to carry prudently in dispensing Gods Mysteries, he must go on with them by degrees. Milk must go before strong meat. Give as wise stewarts, to each their portion in due season, Luk. 12. 42. first teach the simple Principles, before we fall upon Perfections. Go not beyond the hearer's capacities. Greg. Nyssen. says well, As we teach not Infants the deep precepts of science, but first letters, and then syllabs, etc. so the Guides of the Church, do first propound to their hearers certain documents, which are as the Elements, and so by degrees do open to them, the more perfect and mysterious matters. Excess beyond Capacities makes deficients & not Proficients, says August. lib, 12. de Civit. Dei.  
Be instant in season, out of season, preach the word, II. Tim. 4. 2. 
TWO Diligently.  Exhort with all long-suffering, says PAUL, instructing Timothyes behaviour. A sad woe shall be upon the careless mind, and the lazy hand, & upon the dumb mouth. O let us with all our might endeavour to set up the throne of jesus Christ, in hearts, and in Congregations. A necessity is laid upon me, and woe unto me, if I preach not the Gospel. Great is the task we have in hand, heavy is that burden laid on our shoulders, daily sow, harrow, break up, water and plant, and wait for the Lords increase. IT was a good word of GREG. in his Morals. If I do not bestir me, Satan may prevail, the people everlastingly perish, & their blood be required at my hand. O labour then, yea though it should be in vain Isai. 49. 4. 5. Yet the Lord sent his servants the Prophets rising early, etc. and in nothing shall our labour be approven more, then in instructing the ignorant by Catechising. This was the first mean, whereby we gained ground on POPERY, and the blessed event of it made Luther to say, Ego profecto profitear me esse discipulum Catechismi.  
That is laying aside all self, all byends, all private interests, 
III. Sincerlie.  for a wrong end will mar the work. It is not a pure behaviour to undergo this Charge, merely for worldly Lucre or Livelihood, 1. Pet. 5. 2. God's glory and man's salvation aimed at, is a managing of our Ministry as becomes. IT is well said of Baxter, p. 117. of his Reform. Pastor. Self denial is of a double necessity required in a Pastor, as he hath a double Sanctification or Dedication to GOD. All our studies and knowledge and excellent preaching will not avail, if the ends be not right. Mark Paul's vindications as to this, I cor. 2. 1. He came not with excellency of speech, or of wisdom, or with enticing words of man's wisdom, v. 6. and II. Cor. 2. 17. For we are not as many which corrupt the word of God: but as of sincerity, but as of God, in the sight of God, speak we in CHRIST. And chap. 4. 2. but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of GOD deceitfully, but by manifestation of the truth, commending ourselves to every man's Conscience in the sight of GOD. vers. 5. For we preach not ourselves, but Christ Jesus the Lord. O that some, whose preaching is all for crying up themselves, and for crying down others, would follow this Pattern! And chap. 5. vers. 12. For we commend not ourselves again to you. Chap. 6. 4. But in all things approving our selves as the Ministers of God, etc. II. Cor. 7. 12. I wrote unto you, that our care for you in the sight of God might appear unto you. II. Cor. 8. 21. Providing honest things not only in the sight of the Lord, but in the sight of men. Chap. 10. 3. Though we walk in the flesh, yet we do not war after the flesh. 14. For we stretch not ourselves beyond our measure. 18 For not he that commendeth himself is approven, but whom the Lord commendeth. And chap. 1●. 14. For I seek not yours but you. 17. Did I make a gain of you? 19 But we do all things dearly beloved, for your edifying. See also what he says of these, that preach not Christ sincerely, phillip 1. 15, 16, see I. Tim. 6. 5. Who suppose that gain is godliness.  
Let a Pastor that minds good Behaviour in God's House, insist 
IU. Discretlie and fitly.  upon what is needful and fitting his people, in the whole course of his Ministry, both for matter and manner, and for what is fittest for the times be lives in, Necessity should teach him behaviour in all these. Let discretion teach them to be observant of the case of their flocks. Above all, labour to teach Christ crucified to our people, and if this be well taught, we teach them all; that being the one thing necessary. Discretion will teach a Pastor to avoid needless Ornaments, which argue little inward worth, and unprofitable Controversies, and trifling debates. See II. Tim. 2. 16. But eat profan and vain babble, etc. I. Tim. 6. 5. Perverse dispute of men of corrupt minds. II. Tim. 2. 23. but foolish and unlearned questions avoid I. Tim. 6. 20. Avoid oppositions of science, falsely so called Discretion will teach him not to trouble his Auditory with old heresies which time hath confuted, nor with to curious Cases of Consciences of that nature, that it is harder to find the Case, than the Resolution. Discreet behaviour will teach a Pastor to envy most against the sins of the present times. IT is well marked of our Lord, that he never envied so much against Idolatry, Usury and Sabbath-breaking, because these were not the sins of the Time and places he preached in, as against spiritual Pride, hypocrisy, and traditions, which were then most predominant amongst these people, than it shall also be looked upon as a discreet behaviour to whip vices, but to spare Persons, for by reeling and personal Reflections, and by base railing aspersions, this is the result, that thereby the hearts of the Righteous are sadded, and the hands of the wicked are strengthened, as is to much palpable here-away. A discreet behaviour will distinguish between blind Fury and cold lukewarmness. A discreet behaviour will regulate the Preacher so, that he will endeavour more for choice matter, then for Ornaments made up of words. Usually the plainest dress is most substantial. Fellow August. Counsel lib. de Catechis. rud. Prefer the sentence to words, as the soul is preferred to the body. Mallem, says he, veriores quam disertiores invenire sermons, sicut mallem prudentiores quam formosiores habere amices. keep between base scurrility, and affected frothy gaudy speech. O that we would learn to speak the pure language of Canaan! O that every Pastor might say with ISAIAH, chap. 5. 4. The Lord hath given me the tongue of the learned, that I would know how to speak a word in season to him that is weary!  
There is no better Pulpit-behaviour then that which is managed 
V. Humbly.  by humility, meekness and Condescension, A Teacher, as is well said of AUGUST should be ready both to teach and learn at once. We should not be as some proudly venting our own Conceits and singularities, and disdaining all, and flinging at all, that any way contradict us. As if the Chair were only ours, we the Gamaliels, and all others the Paul's at our feet. Can pride lead men to heaven? if pride did thirst out of heaven proud Angels, will heaven let in proud Preachers? Remember That being a Minister, thou art the servant of all for Christ's sake. Learn of me matth. 11. 28. see phillip 2. He humbled himself etc. Our unfitness, the sublimity of the Charge, the weight of the matter, & the greatness of Him whose Message we carry, may teach us to be humble. The pride of Paulus Samosatenus, of Arius, Pelagius, Aërius, was their ruin, being for it deserted of God, & abhorred of all good men. Avoid then both Arrogancy and silliness. If men believed the presence of God there, and what he promises there, and how sadly he will rebuke all affronts done to him there: O how humble, O how reverend would we be in our approaches thither! Reverence, fervency and humility, how much are these requisite in all our divine administrations? Hear the same Baxter, ibid. p. 128. I hate that preaching which tendeth to make the hearers laugh, or to move their minds with tackling levity, and affect them as Stageplays use to do, in stead of affecting them with a holy reverence of the Name of God.  
That Behaviour in God's house, is only best of these who are 
VI Spiritually  indeed possessed by the Holy Ghost, happy are these that are acted by him, and that in all their ways savour of the things of the Spirit. A spiritual strain in preaching, and in all other acts of spirituality, is such that spiritual hearers can discern and relish. There be some that even when they speak of spiritual matters, talk even of them not in a spiritual, but meet carnal way, as if they were but common and trivial. Alace for this observe, That commonly these that are learned men, are not the most spiritual men, I. Cor. 1. 26. 27. Gregor. in his Morals, lib. 33. Deus primo colligit indoctos: postmodum Philosophos; et non per Oratores docuit Piscatores, sed per Piscatores subegit Oratores. Remember these worthy speeches of PAUL. Rom. 1. 11. I long to see you, that I may impart unto you some spiritual gift. I. Cor. 2. 14. Spiritual things are spiritually discerned. vers. 15. The spiritual man judgeth all things. Gal. 6. 5. Ye which are spiritual, restore such a man, with the spirit of meekness I. Cor. 9 11. (there it is supposed) that we should sow spiritual things. I Cor. 10. 3. Upon that, it is affirmed, That all did eat the same spiritual meat. & that all did drink the same spiritual drink. I. Cor. 14. 12. Believers are there, Zealous of spiritual gifts. And why are Pastors or Prophets thought to be spiritual, (as I. Cor. 14. 37?) is it not that men should be spiritually minded? Rom. 8. 6 is it not, That men may be built up a spiritual house, an holy Priesthood to offer up spiritual sacrifice as I. Pet. 2. 5.?  
He hath a good Pulpit behaviour, that speaks so to the capacity 
VII. Plainly and familiarly.  of hearers, that it is well understood by them. IT is often found the greatest business of an honest Minister, to make a needful high point of Divinity plain and evident to Alphabetarians. Painted obscure Sermons are like the painted glass in the windows that keep out the Light, and they are to oft the marks of painted Hypocrites. Of old the Valentiniani and Bafilidianis, and of late the Swenkfeldians, Weigelians, Enthusiasts and the Paracelsians, purposely obscured their fantastical and fanatical Opinions, in obscure and obsolet words. Thus they masked their Errors; but Truth ever loves the light of Evidence. And indeed there is no better way to make a good Cause prevail, then to make it as plain and throughly known, as we can. We should not be Barbarians one to another. Mark that of Isaiah, chap. 28. 11. cited by Paul, I. Cor. 14. 21. With men of other tongues will I speak to them, etc. Affected obscurity in revealing divine Truth's, looks both sin●lyke, as also Judgement-like.  
Ministers should remember what Paul hath, I. Cor. 4. 20. The 
VIII. Powerfully.  Kingdom of God is not in word, but in power. And II. Cor. 10. 4. 5. The weapons of our warefare, etc. Our words should be sharpened to pierce stony hearts as nails. Coldness in preaching and sleepy dulness is not for gaining of unmortified spirits. Yet I wish a prudent mixture of severity and mildness both in our preaching and in our discipline, for if there be no powerful severity, than there will be a contempt of our Reproofs: but again if all were powerful severity, we should then be counted rather Usurpers of Dominion, than Persuaders of the minds of men to the truth. That is a golden Rule that Gregor ibid. hath. Miscenda est lenitas cum severitate, et faciendum ex utraque quoddam temperamentum, ut nec multa asperitate exulcerentur subdits nec ni●nia benignitate solvantur. Away then on the one hand, with base Cowardliness, and on the other, with dogged severity.  
All our Behaviour relating to the Flock, should be carried on 
IX. Lovingly.  in tender love to them. It was a good word of Paul, I. Cor. 16. 24. My love be with you all. Mark another, II. Cor. 11. 11. Why? because I love you not? God knoweth. And a third, II. Cor. 12. 15. Though the more I love you, the less I be loved of you. We should make them see, that our love is to their souls, to their spiritual good: that nothing pleases us more, than what profits them, and that nothing troubleth us more, than their hurt. We must be as Fathers to them, till Christ be form in them. We may be sure of this, that when the people shall see us unfeignedly love them, they will hear us, and bear with us, and follow us the more willingly and speedily. How can it be otherwise when they see, That we spend and are spent for their sakes? yet this is not said, to remove all sharpness to them, as inconsistent with love. O no! Parents will correct their Children, so doth GOD, so should the Minister. O but let there be mutual love!  
I add but one word yet as to this Love; let there be Love also, Concord and Communion amongst brothers, amongst the Guides of Flocks. O that we were studious or sensible of the benefits of Union & Peace, and would not only hearken unto, but close and prosecute all motions of Peace, to repair our breaches! O what a sad Behaviour is it, to be the Leaders of Divisions, to foment them? If some men had endeavoured either to prevent or to heal Rents and Divisions, yea if they had not been too instrumental both for their rise and increase, than no such Animosities, renting, heart-burnings, revile, & selfe-seekings had been amongst us, no such misrepresentations of us, or of our way, who are still for the Liberties of this poor rent Kirk. But since so needlessly and unjustly these men in this church have and do kith both by word and write against us, to the great offence of the Reformed Churches abroad, to the further weakening of unstable souls amongst us, and to the great strengthening of the common Enemy; I must needs now hold out some passages of their behaviour, or rather misbehaviour carrying a great Antithesis or Repugnancy to that good behaviour that PAUL desires in a Bishop, I. Tim. 3. 2. nay parallel their way towards us, with most of all the Directions and Canons he prescribs in these three Epistles, and then let any impartial man judge, how far they have started aside. I shall but instance in some few particulars.  
Tit. 3. 2. it is said, Speak evil of no man, I ask, is this obeyed. when in public and in private they call us Malignants, Resolutioners, Quer 1 disowners' of former Principles, Overturners of the worship, government, and discipline of this Kirk, as the little scurrile cankered Pamphlet speaks? To rail in the pulpit against honest peaceable Ministers, and then to deny it, when they are challenged? as to say of some of us, there is nothing of God in us, we were never for a good turn, etc. Is this a healing behaviour? O no, These and the like makes the wound the more incurable; as for example, That vile Libel sent up to London, ann. 1656 against this Synod, wherein I may truly say, there were as many Lies as Lines; how can it savour of love or peace, since it was so full of untruths? If any would own it, he ought to undergo a most sharp Censure. Love doth not behave itself unseemly, it thinketh no evil, I. Cor. 13. 15: but they dare not own it; The Lord rebuke that lying spirit.  
I. Tim. 4. 15. it is said, Give thyself wholly to them, that is to Quer 2 the necessary duites of thy Calling. I ask, is their gaddings abroad from their Callings, (I shall not speak much of some of them involving themselves into other men's secular affairs, though forbidden by the Apostle, II. Tim. 2. 4. condemned by ancient Counsels, & by the Acts of our Kirk) Their making uncharitable and illegal Excursions into the parishes of honest brethren, to draw in silly Proselyts, and in their trotting up and down, here & there, to brag, That if Paul were not of their judgement, they would not believe him, a pious Behaviour?  
I. Tim. 5. 21. Paul says, I Charge thee, that thou observe these Quer 3 things without prejudice, doing nothing by partiality. I ask, if it be a good behaviour, to kythe prejudice so far against a lawful Call, of an honest able Minister to a desolate Place, and yet neither can or will give any reason, why they oppose it? Is not this Partiality? yea let souls starve to death, ere they quite their prejudice. Is this a Behaviour , selfe-denied, unprejudiced, and impartial?  
I Tim. 5. 22. Lay hands suddenly on no man. I ask, if it be a behaviour Quer 4 suitable to that precept, to intrude a man upon a Christian Congregation and Session, wholly against their Call and desire, and then runaway to the Powers to own their disorderly behaviour, through their misinformations and mistating the question? Did not the Arians in Egypt, and Alexandria so? and so the Donatist?  
Paul I. Tim. 5. 19 sayeth, Against an Elder receive not an Accusation, Quer 5 but before two or three witnesses. Yet the behaviour of the Authors of the little angry Pamphlet is, to urge an inquisition upon a Minister, without Libel or Accuser, or if an Accuser be, he is smoothed with the Name of an Informer, and if he succumb in probation, their Zeal admits no retaliation. Now our disowning of this dangerous principle and practice is one Cause, as they say, that we have fallen from former sound Professions and Engagements.  
Heb. 10. 25. it is said, Not forsaking the Assembling of our selves Quer 6 together, as the manner of some is. Notwithstanding of this Dehortation, the Behaviour of some of our Dissenters, is to absent themselves from our Synods▪ 1. Because they cannot now sit at the Helm, and command all, as they please. 2. Some of them have been to busy to procure Warrants that we meet not in Synod, or if we meet, and take to our consideration the grievances given in against their Novations, than they can, yea have procured a warrant from these in Power to raise us. 3. The Diotrepheses amongst them will not assemble, because, as one of late compared our Synod to Baal's 400 false Prophets, and himself to Micajah, (when he had little to food his Hearers with, but windy lies,) and called us Coetus malignantium. 4. Some of them absent themselves, because they are Neutrals, Claudicants, wily, resolved to offend none. (these who are neither hot or cold, God will spew them out of his mouth,) Rev. 3. 16. 5. Some of them are so churlish, niggard and illiberal, that they will absent, lest they beware a penny on public affairs, sure none of these is that good behaviour that PAUL wills to be in a Bishop, I. Tim. 3. 2.  
I will give them a touch of David's behaviour, and let any judge and compare that of David, with theirs.  
Psal. 131. Vers. 2. it is said, Surely I have behaved and quieted Quer 7 myself as a Child that is weaned etc. I ask, if it be a Humble behaviour to cry up themselves to be the sober party, the Godly party, the generality of the Godly in the Land, etc. Was not this the ordinary word of the Denatist, the Novatian, the Catharist. Quod volumus sanctum est. what we will is holy. Use they not the same arguments against us, in their bitter Pamphlets, which the old Separatists used against Cyprian, August. and Optatus? which God-willing ere long I purpose to make out at length.  
Psal. 35. 14. it is said, I behaved myself as though he had Quer 8 been my brother or friend Is it a brotherly Behaviour, to count the plurality of Constituents in a Synod unsound; because a plurality, as the bitter Pamphlet hath, & they are not to be entrusted with the affairs of Christ, and all because they are a plurality? Was it a brotherly behaviour of a Non-nemo, to call our Synod a wicked Combination?  
David in psal. 101. 2. professeth, That he will behave himself Quer 9 wisely, in a perfect way; I ask, is it a Wise Course or behaviour, to urge extrajudicial Meetings as the only mean to heal, sister, and compole our Differences, and to purge out scandelous Ministers & Elders? and these Meetings to be of equal number of dissenting in judgement, as to the question anent public Resolutions? and these Delegates from Synods, to have a Negative voice over Synods so long at least, till composing and purging be closed? Is this a Court of Christ's institution? or is it not rather more than the Prelatic Power over Synods? How eccentric is this to our established Government both by acts of this Kirk, and Laws of this Land, let any judge?  
IT is said Isai. 52. 13. Behold my servant shall deal prudently. I Quer 10 ask, if it be a prudent zealous Behaviour of some of these men, still to cry out for purging, when as their own Principles & actings, closely obstruct that working? That is, (according to them,) Though a judicatory proceed never so conscientiously and justly, yet the Party Censured is still the Supreme Judge on earth, of all their proceed, and of his own actings also, in relation to their sentence, and till he be convinced, he must suffer nothing, but counteract at his pleasure. so acted the Arian after the 1. of Nice, so the Arminian after that of Dort, so the old Donatist after the third Council of Carthage, so do the Socinians now. And after the example of these Remonstrators so may any now, to be purged out, and so might all these do who were lawfully deposed by our Judicatories; whereas it is the constant judgement of sound Divines, that even an unjust Sentence (though in foro interno it do not oblige the Conscience) yet in foro externo, it being the act of a lawful Judicatory, it is so far valid, that a man cannot in reason deny submission to it, at least passive; for in this case, we hold the Party grieved aught to submit to the sentence, not only till the Appeal be discussed, but also after, if the Appeal be discussed against him. And as the late Review of Protesters not &c. hath, which if he submit not unto, he sins against God, that is, in contemning the lawful standing Authority of the Kirk, by making a schism, by declining that whereto God calls him. Now what a Scandalous behaviour (to keep the term of my TEXT,) is their answer to this? to wit, That our Kirk of Scotland is now unsound, see p. 116. of that bitter BIT. Let any judge, if this exposeth not their Mother-kirk to the ludibrie of all Adversaries? The Authors cited by the Review, p. 117. and elsewhere say, That in case of difference of judgement between the Judge and the Party concerning the nature of a sentence pronounced, and when neither of them is able to convince the other, the judgement of the Judge ought to carry it, as to the Parties passive Obedience, and that he is not to counteract until another judicatory repeal that sentence. For this Passive submission, as is well marked by them, is a notable means between sinful Obedience, and schismatical Counteracting.  
I. Cor. 13. 7. Paul says there, That Charity believeth all things, Quer 11 hopeth all things, endureth all things. I ask, is it a Charitable Expression, to call all the means we have used for healing & union, in our papers, declarations, meetings & conferences, mere Mock-remedies, if so be that we will not disown these two lawful General Assemblies, ann. 1651. 1652? although our Professions who own them still, are not to impose on their judgements, so that in practicables they join with us. And that we are content these Censures be taken off (which still we think were just) providing there be no counteracting.  
Pag. 67. Is it a suitable or Gospel-like Behaviour, so far to Quer 12 spit into their Mother's face, as to urge a defection from the Truth's professed in this Church, by petitioning for a vast and illegal Toleration? and to call it a Gospel privilege, and the Subscribers of it, the Well-affected, although they join with the quakers, petitionating the same? yea to own the quakers as to that. as is in the 7 page of their scurrilous Animadversions upon the worthy Testimony of Edinburgh Presbytery.  
Page 67. Is it a peaceable and Gospel-behaviour, to call the Eminent Quer 13 Pillars of this Kirk Apostates, for giving that just answer to the Parliaments Query, which all sound Divines beyond seas have owned as orthodox and just? and of late in july last, learned D. Voëtius in formal words had this expression of these Dissenters, written in a Letter to a friend of mine, These peevish men seem to be possessed with judicial blindness, since worse men them any in Scotland, were bound to defend their Country and what is dear to them, against all Foreign unjust invasion, all having alike interest, as to that.  
Let us then duly conceive, That such Unsuitable behaviours, may be a mean both strong & sad, to unchurch this NATION, to make our Sun go down even at noonday, to put a bill of divorce into our hands, that for these, the Lord may in justice lay us aside, and tell us, that he hath no more work to be done by or amongst us. But if the Lord be at this time, in answer to the prayers of his servants, as would seem, to open a door of hope, let us relinquish and cast off what ever it be, that may oppose or hinder so seasonable a mercy. And to that end, let us endeavour, to serve one another in love, to bear the infirmities of the weak, to build up each other in our most holy faith, that we may be diligent in the conscientious performance of the several duties of our Callings; that we may keep ourselves unspoted, or tainted with the Corraptions of these backsliding times, such as are Popish delusions, doting on errors, sinful separations, endless divisions, profaneness, Prelatike imparity too palpable in some Ministers, even in a professed parity, & the too busy advancement of self, or private interests. Now for the speedy and right avoiding of these and such spiritual Rocks, let us seriously lay to heart these following powerful Instructions, so much conducing to the furtherance of a Godly and learned Ministry. Which were in the Ancient church required to be had by heart, and answered unto, at the ORDINATION of Intrants, as an Amuler or preservative for Good behaviour.  

— I. Tim. 4. 7. Exercise thyself unto godliness, etc.  
I. Tim. 4. 12. be thou an example to believers, in word, in conversation, in faith, etc.  
I. Tim. 4. 16. Take heed unto thyself, and unto the doctrine:  
I. Tim. 6. 12. Fight the good fight of faith. etc.  
I. Tim. 6. 13. 14. I charge thee in the sight of God, that thou keep this Commandment without spot. etc.  
I. Tim. 6. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babble, and oppositions of sciences, falsely so called.  
II. Tim. 1. 6. Stir up the gift of God that is in thee.  
II. Tim. 1. 13. Hold fast the form of sound words, etc.  
II. Tim. 1. 11. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.  
II. Tim. 2. 22. Flee also youthful lusts: but follow Righteousness, Faith, Charity, peace, with them that call on the Name of the Lord out of a pure heart.  
II. Tim. 4. 2. Preach the Word, be instant in season, out of season.  
II. Tim. 4. 5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry.  
I Tim. 4. 13. 14 15. Give attendance to reading, to exhortation, to doctrine. 14. Neglect not the gift that is in thee. 15. Meditae upon these things, give thyself wholly to them.  
II. Tim. 2. 14. Charging them before the Lord, that they strive not about words, to no profit, but to the subverting of the hearers.  
II. Tim. 3. 14. But continue thou in the things, which thou hast learned, and hast been assured of.  
Tit. 1. 9 Holding fast the faithful word, as he hath been taught, that he may able etc.  
Tit. 2. 1. But speak thou the things which become sound doctrine.  
Tit. 3. 8. These things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works.  
Tit. 3. 10. How that is an Heretic, after the first and second admonition, reject.   Glory be to thee O God  
FINIS.