The Faithful Depository

THese Words are part of Paul's Charge given to Timothy, and in him to all faithful Ministers of the Gospel, for the use of the whole Church to the end of the World. Paul having Planted a Church at Ephesus, left Timothy there to make an end of Ordering and Establishing the same. And because the Devil had already sown many false Doctrines and nice questions (by the means especially of false Christianized Jews) who corrupted the Purity of the Gospel in that Church, Paul (elsewhere employed in Planting Churches) Writes this Epistle to him, to instruct, strengthen, and encourage him; Exhorting him to Root out that evil Seed of false Doctrine, and to maintain the truth in its Purity, and the Church in its Integrity: foretelling also of other horrible abuses and corruptions which would befall the Church in ensuing Ages; exhorting him to forewarn the Church thereof, that it might beware of such things. Now besides divers other Lessons taught, and admonitions given; he especially gives Precepts necessary for Pastors, that they not only preserve a good Form in the state of the Church (both for Doctrine & discipline) in their times; but may leave the Church well established therein, in after times. And himself having had the glorious Gospel of the blessed God committed to his trust, by Christ who enabled him, and counted him faithful, putting him into the Ministry, 1 Tim. 1. 11. 12. Gal. 2. 7. and having committed the same to Timothy in a sum and form of sound Words; he not only chargeth Timothy to hold fast that form himself, and to keep that good thing which was committed unto him, 2 Tim. 1. 13. 14. and here 1 Tim. 6. 20. but he would have him charge others, that they Teach no other Doctrine, 1 Tim. 1. 3. and partieularly, not Doctrines of Liberty, 1 Tim. 6. 1. 2. 3. 4. neither give heed to Fables, 1 Tim. 14. and that they strive not about words, to no profit, but to the subverting of the hearers, • . Tim. 2. 14. But as for him (and other true Pastors) he would have him to war a good warfare, holdi • g Faith and a good Conscience, 1 Tim. 1. 18. 19. and to exercise himself (rather) unto godliness, 1 Tim. 4. 7. But now Paul having given Timothy this especial Charge concerning such as he was to Ordain and appoint to the Ministry, to lay hands suddenly on no Man, 1 Tim. 5. 22. (And indeed men are not to be installed into Ecclesiastical Office rashly or suddenly, without sufficient examination of gifts, and trial of life and conversation:) these particulars following are given in charge by him to Timothy, for himself and those others on whom he was to lay on hands, (and according to which, its thought fit that demands be made to such, as by the Form of our Church Government, are to be Ordained Ministers.

1. Paul would have Timothy (and all such) to have a right Faith in Christ, and a firm persuasion of the truth, or Faith of God, which he is to Preach. This Charge I commit unto thee Son Timothy —holding Faith, 1 Tim. 1. 18. 19. that is, the true Doctrine of Faith, thyself; and charging others that they Teach no other Doctrine ver. 3. neither give heed to Fables, &c. ver. 4. 5. even as Paul himself was Ordained a Preacher, and an Apostle, a Teacher of the Gentiles in Faith and Verity, 1 Tim. 2. 7. such must hold the faithful Word, as they have been taught, Tit. 1. 9. and speak things which become sound Doctrine, Tit. 2. 1. otherwise, nothing but Pride will follow in Novices, 1 Tim. 3. 6. and through Pride, contentions, envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, or gulling one another (as now, especially in these our days we find, 1 Tim. 6. 4. 5. He would not have us consent to any that teach otherwise, and who themselves consent not to whole somewords, ver. 3. or to the Doctrine which is according to godliness, he would have us persuaded of the truth which we profess, against all opposite errors of the times.

2. Paul would have such as enter the Ministry, in desiring that Office, to intend the work of it, and not the honor simply; yea, and to do good in it, it being a good work, and not (so much) to receive honor from it; nor would he have such either to aim at any other base end, as filthy lucre, as some for that end teach things they ought not, Tit. 1. 11. or to do ought of that nature, no not Preach Christ, out of the grounds of envy and strife, and of contention, to add affliction to other godly Ministers, as Philip. 1. 15. 16. he would have us rightly to divide the Word of truth, 2 Tim. 2. 15. and for such as are zealous of spiritual gifts, he would have them follow after Charioy, and desire Spiritual gifts, but rather that they may Prophesy, and that they would seek (not to vaunt themselves in speaking in unknown or strange Tongues, and in a vain ostentation of Learning▪ falfely so called or with excellency of Speech, or of (humano) Wisdom, and the enticing words thereof, 1 Cor. 2. 1. 4. but) that they may excel to the edifying of the Church, 1 Cor. 14. 1. 2. 4. 5. 12.

3. He would have such as are in, or enter into the Ministry, to be men of resolution, that they will use constant diligence in all the duties thereof, to give attendance to Reading, (not to depend on Revelations) to Exhortation, and to Doctrine; and to Meditate on these things, and to give themselves wholly to them, 1 Tim 4. 13. 15. and accordingly to stir up the gift of God, which is in them, 2 Tim. 1. 6. and to be strong in the grace that is in Christ Jesus, 2 Tim. 2. 1. and in Preaching, to be instant in season, and out of season; to reprove, rebuke, with all long suffering and doctrine, for which he gives Timothy (and in him; all other faithful Ministers) a very deep charge, 2 Tim. 4. 1. 2. and 1 Tim. 5. 21. and 6. 13. 14.

4. He would have such to be Zealous and Faithful in keeping and maintaining the truth of the Gospel committed to them, and the purity of the Church against error and Schism, &c. even as he himself by Jesus Christ was counted faithful, and by him put into the Ministry, 1 Tim 1. 11. he would have them to teach no other Doctrine, neither to give heed to Fables, &c. 1 Tim. 1. 3. 4. but to hold fast the Form of sound words, which he had taught in faith and love, 2 Tim. 1. 13. and to keep that good thing which is committed to them, ver. 14. and as in the Text, Keep that which is committed to thy trust; avoiding, &c. of which more anon.

5. Paul would have such to be also unblameable for life and conversation, and to be examples of believers in word, conversation and charity, 1 Tim. 4. 12. and ver. 16. to take heed to themselves (as well as to Doctrine) and to hold (as Faith, so) a good Conscience, 1 Tim. 1. 19. And in particular for the qualities and virtues required in Bishops or Overseers, and other Ecclesiastical Persons; see at large, 1 Tim. 3, 2. 3. They must be blameless, &c. and among other things of good (and modest) behavior, given to hospitality, apt to teach, not given to Wine, no strikers, not greedy of filthy lucre, not covetous, &c. And therefore speaking of such perverse Disputers as suppose gain is godliness, and of the love of money, and coveting after it (as a cause of erring, or being seduced from the Faith) he presently adds, but thou ô man of God, flee these things, and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness, &c. 1 Tim. 6. 5. 10. 11. And writing to Titus, he thus directs him (and others) both for life and doctrine, In all things show thyself a Pattern of good works; In Doctrine showing uncorruptnesse, gravity, sincerity, sound speech, &c. Tit. 2. 7. 8.

6. And lastly, he requires in such, a purpose to continue in their duty against all trouble and persecution, and not to be ashamed of the testimony of our Lord, but to be partaker of the afflictions of the Gospel, according to the power of God, 2 Tim. 1. 8. and to endure hardness, 2 Tim. 2. 3. and afflictions, 2 Tim. 4. 5. and that by his own example, 2 Tim. 3. 10. 11. with 14. and 2 Tim. 1. 12. and Acts 20. 23. 24.

But now to pitch especially upon the fourth of these.

The Charge, in the Words of my Text, given unto Timothy is of special weight, and as it were the sum and whole of all with which he concludes this his first Epistle, breaking off all the rest, as if all were nothing to this; exciting hereunto by name, using at once an Appellation Timothy; and an Exclamation, O Timothy, Keep that which is committed to thy trust, &c. ten paracatatheken phúlaxon.

So that in these Words, we have first, A special Charge given to Timothy, the first Bishop or Overseer of the Church of the Ephesians. Secondly, A Direction to the way, means, and manner of keeping it, in the Words, Avoyding profane and vain babblings, &c.

1. The Charge is to keep this Depositum, or that which is committed to his trust. Concerning which, we have these four things to consider.

• 1. Who gives this Charge.
• 2. To whom it is given.
• 3. What this Depositum, or thing committed to his charge is.
• 4. The Charge it self, or Duty of keeping it.

1. Who gives it? Paul, This Charge I commit unto thee, Son Timothy, according to the Prophesies which went before on thee, &c. 1 Tim. 1. 18. Paul who had been charged with the Gospel himself, as is said, gives this charge in the name of God, to Timothy, not only in this Epistle, but also (in his old Age) in the last Epistle that ever he Writ, his second to Timothy, which he writ in Prison at Rome, 2 Tim. 1. 13. 14. Held fast the Form of sound Words, which thou hast heard of me, in Faith and Love which is in Christ Jesus: That good thing which was committed to thee, keep, by the Holy Ghost which dwelleth in us.

This example of his lets us see how careful, faithful Ministers are, and should be, of the good estate of the Church, and of soundness of Doctrine, when they are gone, transmitting the form of wholesome Words and Doctrine of the Church unto Posterity; To which end Timothy is further charged in these Words. 2 Tim. 2. 2. And the things which thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. The like charge, in effect, Paul gives to the Elders of that Church of the Ephesians (who were to see his Face no more) telling them both what should befall to himself, and to them also; and how that after his departing, grievous Wolves should enter in among them, not sparing the Flock: Also of their own selves should men arise, speaking perverse things, to draw away disciples after them; and therefore, he commits God's Flock to them, in these Words, Take heed therefore unto yourselves, and to all the Flock over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood, Acts 20. 17. 18.—25.—28. 29.

The like Charge he leaves with Titus. See Titus 1. 5. 6. 9. 10. 11. 14. and Chap. 2. 1. But speak thou the things which become sound Doctrine, &c. To this example of Paul, I will only add that of Peter (to whom the Gospel (especially) of the Circumcision was committed, as the Gospel of the uncircumcision was to Paul, Gal. 2. 7.) he knowing his death was at hand, is careful to remember them of their duty, that by Faith and good works they would make their Calling fure, and to warn them to be constant in the Faith of Christ, which he doth (not by Preaching and telling them of any new truths or lights, but) by putting them in remembrance of such things as they did already know, being (in seeming at least) established in the present truth: I will endeavor, saith he, that you may be able after my decease, to have these things (these ancient, present, and fundamental truths) always in remembrance, 2 Pet. 1. 12. 13. 14. 15. See also, 2 Pet. 2, 1. 2. 3. &c.

And if we, especially in these days when so many false Teachers add Heresies are abroad uncontrolled, do our endeavor, both by Preaching and Writing, as God enables, to vindicate the truth, and to transmit it pure and sound unto Posterity, we do but our duty, and, in all good Conscience, seek to discharge the trust committed to us, and commended both by the Precept and Practice of the holy Apostles, Paul, Peter, and others.

But what? Had Timothy here his Charge only from Paul? No, we heard that Paul committed this Charge to him, according to the Prophesies which went before on him, 1 Tim. 1. 18, And these were from God. And accordingly, Paul chargeth Timothy before God, and the Lord Jesus Christ, who shall judge the quick and the dead, &c. 1 Tim. 5. 21. and 2 Tim. 4. 1. 2. that is, in the name, and as in the presence of God and Christ, by their command, and as he will answer it to them, when he was to give his accounts. So that it is God and Christ that calls and Ordains Ministers authoritatively; and Paul, Timothy, and their Successors, Ministerially, and by a Power derived. The call is chiefly and originally from God, who enables and puts into the Ministry, but he doth this by the hand ordinarily, and Ministry of men, his Officers, and by the means of an external call and Commission. As again, 1 Tim. 4. 14. Neglect not the gift that is in thee, which was given thee by Prophesy (and therefore from God) with the laying on of the hands of the Presbytery, and 2 Tim. 1. 6. Stir up the gift of God which is in thee, by the putting on of my hands, saith Paul.

Where we see both calls▪ (both from God and Man) do and must concur, and the Call, Commission and Command to Preach (as a Pubiique Officer) is not only from God, but from the Church, and from the one (in an ordinary way at least, which by Paul here and other Apostles was settled in all Churches, for all Ages) as well as from the other. Of which a touch hereafter again.

2. Now secondly, To whom is this Charge given? I answer, Its given by name to Timothy; and by way of Exclamation, O Timothy: This ô, or exclamation, saith one, Exclamatio ista & praescientiae est pariter, & charitatis, argued in him both foresight of errors, and Love or Charity; Pr • videbat enim futuros, quos etiam praedolebat errores, for he foresaw those errors would be, which he could not but grieve to foresee.

But what? Is this Charge given to him only? No, Quis est hodie Timothy? nisi vel universa Ecclesia, vel specialiter totum corpus praepositorum? Who is Timothy in these our days. but either the Whole, or Universal Church, or specially the whole Body of the Rulers and Elders in it? who should both know, and teach the whole, and the only will and worship of God, and hold fast the form of sound words, received from the Apostles, &c. We all, both Ministers and People must look to meet with such errors, and to arm against them, by holding to ancient truths, and to the Scriptures of God, as Peter directs us, 2 Pet. ch. 1. 19. 20. with ch. 2. 1. 2.

3. What then is it, which is to be kept? or what is this thing which is committed to his trust? I shall give answer hereunto, 1. Negatively. 2. Affirmatively.

1. Negatively, Those of Rome, and Bedarmine by name, will tell us that hereby are meant Traditions.

Well; I will only thus reason: That which Paul committed to the trust of Timothy, is no other then the form of words which Timothy heard of him, and was to hold fast and keep, 2. Tim 1. 13. 14. Now this was either agreeable to the Scriptures, or not. If agreeable, then Papists gain nothing for such their Traditions as they plead for. What advantage is it to them, or disadvantage to us, that Paul first Preached and delivered in a sum and form of wholesome words, what he after wrote, (or, which is not so likely, that he first wrote, what he after Preached?) But if not agreeable, then must he be accursed by his own Verdict, (as he and we are by theirs,) Galat. 1. 8, Though we, saith he, or an Angel from Heaven Preach any other Gospel then that which we have Preached unto you, let him he accursed; Where it being in the Original only ( 〈 in non-Latin alphabet 〉 or) besides that which we have Preached, condemns not only such as teach contrary, but praeter▪ besides Scripture, (which two yet, in matters of Faith are in effect, all one) and Paul speaks not only against such as did bring in a New Gospel, but against such as inverted, or perverted that which he taught. The words which Paul taught Timothy were wholesome Words (sound in themselves, and healing words) even the Words of our Lord Jesus Christ, the Doctrine which is according to godliness: and if he himself did 〈 in non-Latin alphabet 〉 teach otherwise, then, by his own sentence, he was Proud, knowing nothing, as in this Chapter, ver. 3. 4.

What he taught then, was (at least) Apostolical, and therefore Divine, for it skills not whether God and Christ spake viva Voce, immediately, or by such his Messengers, as whom he Inspired with the Holy Ghost, first to speak, and then to Write what they taught.

God reveals his whole will to his Son Christ; he to the holy Ghost (which receives of his) and so by it to the Apostles, and other Pen-men of holy Writ; they to us, by Writing; which Writing, or Word Written, is left to the Church, as the rule of Faith and manners, to the end of the World, (whatsoever some, whether older and Popish, or new and Fanatick Masters would tell us.) Yea, what Paul delivered was the Written word of God, which he both found Written, and left Written, as did also the other Apostles and men of God. Paul was separated unto the Gospel of God, which he had promised afore by his Prophets in the holy Scriptures Rom. 1. 1. 2. neither Preached he to any any other Gospel, Rom. 16. 26. He Preached, (ouden ectos) no other things then those which the Prophets and Moses did say should come, Acts 26. 22. But where said they them? Where are these things to be found but in holy Scripture? Luke 24. 25. with 27. where Luke reduceth all which Moses and the Prophets spake, to the Scriptures. Thus Paul ever proved his Doctrine by Scripture, Acts 17. 2. 1 Cor. 15. 3.

Now Paul, having according to the Scripture, delivered the whole counsel of God, Acts 20. 27. (and that to this Church of the Ephesi • ns) it followeth, that either God's whole will was not revealed to him, or that he taught nothing (at least for substance) which was not formerly Written by Moses and the Prophets.

Yea, as he and others found the sum of Heavenly Doctrine Written; so he and they left it (and no other) Written, though more fully and plainly. This is expressly and generally avouched by Saint John, 1 John 1. 1. 2. 3. 4. That which was from the beginning, which we have heard, which we have seen with our eyes—declare we unto you, (that is by Preaching) And these things, (these same and no other things) we Write unto you, that your joy may be full.

Now Christ had first said to him, and to the rest, I have called you Friends; For all things that I have heard of my Father, I have made known unto you. And did he not the like to Paul think ye, who had his Call from Jesus Christ, and received, and was taught the Gospel, Not by Man, but by the revelation of Jesus Christ, Gal. 1. 11. 12. to whom the whole counsel of God was made known? now, saith John, for himself and others, And these (same) things Write we unto you. What they as Christ's Disciples received from Christ, that as Preachers and Publishers of his will, they taught by word of mouth, and delivered to others, as Paul here, to Timothy; and as his Secretaries and Scribes they wrote the same (even as they found it more briefly written) to the Churches of God, and to us.

So that we may conclude hence, the unnecessarinesse,

1. Of Popish Traditions, whereby (though they pretend and call them Apostolical, yet) they do 〈 in non-Latin alphabet 〉 teach other Doctrine, so charging the Scripture with Imperfection, contrary to the Doctrine of the Scripture, Luke 16. 29. John 20. 31. 2 Tim. 3. 16.

2. Of supposed New Lights, and Revelations of the Spirit, without or against the Word, upon pretence whereof the sufficiency, yea and authority of the Sriptures is denied or lessened.

2. I answer affirmatively, that by the thing here committed to the trust of Timothy, are meant these four things.

1. The Doctrine of the Scriptures. 2. Ministerial Gifts.

3. The Office of Preaching. 4. And lastly, The care of Souls.

The first thing then which is meant by this Depositum, or Thing committed to trust is, in the Scripture Phrase, The Gospel of God, and of Christ, which is said to be committed to Paul's trust, 1 Tim. 1. 11. and Gal. 2. 7. or the Doctrine of the Scriptures, being the platform of sound Words and Doctrine according to Scripture; for such Doctrine alone is wholesome, sound and saving, as first discovers our disease. Secondly, Cures the same. And thirdly, prescribes means to preserve us in Spiritual health and soundness of mind, being the Doctrine which is according to godliness, 1 Tim. 6. 3.

Now this Form or Pattern of wholesome words, must be taken out of Scripture or be agreeable thereunto, from which it hath, and ever must have, its Authority; seeing the Scripture only contains sound words and saving; neither will the Conscience rest in anything but in this, Thus saith the Lord, not thus faith the Church, suppose of Rome, or thus we the Bishops and Clergy of Rome believe, because the Church, that is, we ourselves have thus or thus said. Nay, nor simply thus saith the Spirit, unless it be according to this word: to the Law, and to the Testimony: if they speak not according to this Word, it is because there is no light in them, Isaiah 8. 19. 20. The true Believer saith, I believe thus, and so, because Christ in his word, and according to it, hath thus spoken: I believe, therefore have I spoken. One conclusion well drawn out of Scripture, will give more contentment▪ comfort and satisfaction to the Concience, then an hundred out of men's authorities, or pretended revelations without the word. For as God only, who is the first and prime Goodness, is above all to be loved, and other things in and for him, seeing man's affection can find no resting place till it pitch upon him; (for all earthly things leave it empty and unsatisfied:) so God only is the first Truth; he himself for Being, as his Word, to us for knowledge: he is prima veritas Formalis, the first formal Truth, which is fundamentally, radically, and essentially in him; as his word is prima veritas Normalis, the prime or first and only Rule of truth to us, he therefore alone and for himself is to be believed according to his word. A true believers judgment cannot rest but in the authority of God alone, as it is made known by his word, which is now (by Christ, by whom, as his essential word, and one in and from his bosom, he in these last days especially, speaks unto us, John 1. 18. Hebr. 1. 2.) I say, is now fully, savingly, and sufficiently manifested to us in the holy Scriptures; so that whatsoever rule or pattern is not taken out of, or agreeable to it, must not be listened unto. The Scripture contains that only one, true, and most ancient and first Doctrine, which was, and is delivered to the Church, and is primarily of Divine authority in it self, and Canonical, that is, a Rule of Faith and Manners, of Faith and Love to us.

Other Forms of Doctrine, or of Faith and Love, which are taken out of it, are Rules secondarily, that is only so far as they agree with this prime Rule. Thus, such summary comprehensions of the Articles of our Faith as are in a more contracted manner, and according to the bare and naked Principles of our Faith in the Apostles Creed; as also in such larger Creeds as are explications of that former; as in the Nicene, Constantinopolitan, Ephesine, and that of Athanasius, are Rules of Faith secondarily, which we of this our English Church have acknowledged and do, as not dissenting from them, but acknowledging the same Faith which the ancients (according to those Creeds) did hold for five hundred, if not seven hundred years after Christ. The like we say of such Forms, Models of Doctrine and Catechisms which are extracted faithfully out of Scripture. For what is such a Form or Catechism, but a little Bible? and what is the Bible, but a large Carechise? both include and contain the same truths; the one more scatteringly▪ yet originally and primarily; the other more summarily, and secondarily; and as may serve more fitly for order, method, and help of understanding and memory, and so for compendiousnesse of learning the Doctrine of the Scriptures, which otherwise contain many large explications, examples, and matters not Fundamental or of that necessity to be known.

2. The second thing here meant, are Ministerial gifts and abilities to dispence and divide this word aright with judgment, and such graces of God, which are given them by Jesus Christ, being in everything enriched by him in all utterance, and in all knowledge, whereby they come behi • d in no gift, which gifts Raul acknowledged to have been in the teachers of the Church of Corinth, though they made but little good use of them, but abused them to nourish Factions and Schisms among them, whilst, though they had abil • ty of utterance, yet they spake not all the same things, but nourished contentions among them; yea, Preached Christ, and painted him out (to the obscuring of his glory▪ power and wisdom) with excellency of Speech, and with the enticing (or perswasible) words of human wisdom, but not in the demonstration of the spirit and of power, 1 Cor. 1. 4. 5.—7.—10. 11. &c. and ch. 2. 1.—4. whereas he tells them that though there be diversity of gifts, yet the same spirit—and that the manifestation of the Spirit is given to every man to profit withal, whether those gifts be the word of wisdom, the word of knowledge, the gift of faith, of healing, of working miracles, of prophesy, of discerning of spirits, of diverse kinds of tongues, of interpretation of tongues, 1 Cor. 12. 4.—7. 8. 9. 10. These, and such as these, Paul calls that good thing committed to Timothy. 2 Tim. 1. 14. namely, the graces of the Spirit (which must also be kept by the holy Ghost which dwelleth in us) whereby Ministers are enabled unto their Function, and which they are to stir up, 2 Tim. 1. 6. and to make use of for the spiritual good of others, not for vain ostentation, and to the adulterating of the truth and Gospel in the simplicity of the same.

And being thus committed to Ministers, they, and we all, are taught, first that an account must be given of them. Secondly, that we must be faithful in the distribution of them, being entrusted with them by God. And thirdly, that they must not be buried or suffered to lie idle, and be unimployed; the use and exercise of them is the way both to keep and to increase them, seeing to such as have, more shall be given. And herein spiritual gifts differ from worldly which perish and decay with use; but so do not spiritual graces: they are lost only whilst they are not employed but, as it were, laid up in a napkin; as we see in him that hid his Talent, which wall therefore taken from him, and given to him that had▪ and well employed five; and in such nowadays as for want of exercising their gifts, otherwise good, become more and more unfit for the Ministry▪ and unable to do the work of it.

3. The third thing committed to the charge of Timothy, and included in it, is the Function and Office it self of Teaching and dividing the word aright. This charge I commit unto thee Son Timothy according to the Prophesies which went before on thee, 1 Tim. 1. 18. These things teach and exhort, 1 Tim. 6. 2. I charge thee before God and the Lord Jesus Christ,—Preach the Word be instant in season, out of season, reprove, rebuke, exhort with all long suffering and Doctrine, 2 Tim 4. 1. 2. These duties be • ong to his Office and charge yea you may see him specially charged to charge some that they teach no other Doctrine, 1 Tim. 1. 3 4. and saith Paul, The things thou hast heard of me—the same commit thou to faithful men, who shall be able to teach others also, 2 Tim. 2. 2.

From which places, and part of the Charge, we gather these two Lessons. First, That Gifts and Abilities alove, make not a Minister of Christ, (in an ordinary way) and that Preaching of the word is not merely an Act of Gifts, but of Office, so that Gifts and Calling, Matter and Form must concur to the constitution of him who exerciseth a Public Ministry. So that if men will arise of themselves from among their Brethren, and fill their own hands, and run, being not sent, Its a Sign they are no true Prophets of God, (though we suppose they speak truth) as teaching without call or warrant, and such Order as God hath set in his Church, Ier. 23. 21. 22. 25. 32. and Ier. 14. 14. Christ himself was called of God, as was Aaron, Heb. 5. 4. 5. And saith this our Apostle, Rom, 10. 15. How should they Preach (he saith not without gifts, though these be required but) unless they be sent? Its granted, that every Member of the Church may use his own Talent, as a Member, and in the communion of Saints, to the good▪ of others, in their own Families and relations, but not as a Public Instrument of the Church, and by virtue of any mission or commission from God, such as is given to Ministers sent of God, with promise of a blessing, as Math. 28. 19. 20. I doubt no • but that in great Corporations and Counties, there are, or may be sound some who are neither Aldermen, Justices, or in Office, who yet if they were called, were sufficiently able for parts and abilities, to discharge the trust committed to them. Its not a man's able parts makes any, suppose Steward of your house, but your committing the Keys into his hand; neither do Abilities, but Commission makes an Ambassador. When the Ministers of England have pleaded, (among many other things to prove their Calling) the gifts which God had given them, those of the separation themselves have shown some scruple in the point, and are wont to tell them, Qualification is no calling; and so we say, that everyone that is fit to be a Minister, is not therefore called to be one. But he that is otherwise called to be a Minister, and hath had sufficient trial of his abilities, and of good success, and God's blessing on his gifts, in the conversion of many Souls, may, to his comfort, and to the further assurance of his calling from God, as well as from man, plead the same with such as question it, or seek a Proof of Christ speaking in them, appealing to such (as the Seal of his Ministry) whom he hath begotten by his Ministry again to God. This was Paul's ca • e, and he was so far put to it, that he was either to make good his Call and Ministry from that Argument, or to conclude them unsound Christians or reprobates, 2 Cor. 13. 3.—5. and 2 Cor. 3. 1. 2. 3.

But how comes it to pass nowadays▪ that the Calling of such, who have both their gifts from God, and a Call so far also from the Peoples acceptance of them, is so much questioned by those that maintain, That any one sufficiently gifted may Preach, and he whom the People shall accept of as a Minister to them, is thereby made a Minister? Here thus far the terms are equal, and we may plead both these as well as themselves. Yet see the bold presumption of many, who intrude into the work of the Ministry (upon what grounds, or to what ends, I leave others to guess at) and (to Preach themselves into the calling) endeavor to Preach, or (by revilings and aspersions) to Prate others out of it: these being such, for the most part as declare themselves false. Prophers, bringing in (under pretence and name of New Lights) and reviving old and damned errors, as well-becoming such inordinate and unordained Preachers, drawing also the itching Ears of the People after them, and withdrawing them, by separation, from that Ministry, unto which (unless they be reprobate indeed concerning the Faith, and unsound converts) they owe themselves and all they are.

2. From the former point; That the Office of teaching is part of this charge, we gather this second Instruction, that besides the inward call from God, an outward and Ministerial Call from man; or Ordination, especially in an ordinary way, and in a settled Church, is necessary, and not to be omitted, as we have briefly shown already. Where though Timothy were by Prophesies before on him, and by revelation from God, signified unto the Church to be designed and called to the Ministry, (as others the like, Acts 13. 1. 2. 3. though in a case somewhat different) yet the charge of teaching, was by Paul committed to his trust, and that by the laying on of the hands of the Presbytery, 1 Tim. 1. 18. with 4. 14. and 2 Tim. 1. 6. This Order we find in Scripture, Christ the chief Pastor, 1 Pet. 2. 25. (in whom is the power of making Ministers,) Ordaines twelve Apostles, Mark 3. 14. The Apostles as next to him and as his Stewards and in his absence, and by his direction and command Ordayned Elders, Acts 14. 23. And to Elders, and not to any other, the Apostles from God, and in his name, and by his appointment, give Power of Ordination of other Elders successively. So that though they, thus Ordaining, (which is objected by some) were extraordinary Persons for gifts and calling, yet that was fit and necessary in the first settling of Government: neither are such gifts and calling needful now in their Successors (for then we should not Preach their Doctrine left us in writing, in which as well as in Ruling, and settling of Government their calling was extraordinary.) Now they settled Government in every Church then in their times, in which was an uniformity, both in matter of Doctrine and discipline, as Paul, speaketh of both, useth these expressions, As I teach everywhere, in every Church, 1 Cor. 4. 17. and, So Ordain I in all Churches, 1 Cor. 7. 17. And speaking more expressly of disorders in the Church, he concludes, But if any man seem to be contentious, we have no such custom, neither the Churches of God, 1 Cor. 11. 16. compare also ver. 2. 3. 4. howsoever as is acknowledged by some of the separation, The Churches of the New Testament continuing and abiding, (to which may be added, revived and renewed) in that State, Faith and Order, wherein they were set, and established by the Lord in the hands of his servants the Apostles and Evangelists, were to receive their Ministers constantly by s • ccession after a sort, namely so far as that all succeeding Ministers were to be Ordained by Ministers, and not otherwise. As the Apostles then Ordained in all Churches, and Ordained themselves or appointed others to Ordain, as Titus, Tit. 1. 5. and Timothy, 1 Tim 5. 22. So by virtue of that Apostolical both Practice and Ordination we conclude that, the Ministry being an Office or Calling, the way of entrance into it, appointed by him that appointed the Office it self is, and ought to be that Power of Ordination which God hath committed to the Elders of the Church to whom it belongs to Constitute and Ordaine other Elders, who thereby receive a potestative Mission, and their Office of Preaching, and of doing other duties proper to the Ministry. This Power some make to be only in and from the Election of the People, without Ordination by Imposition of hands, which they say is not essential to the manner of entrance. Essentiall? No more is Baptism, or the Lord's Supper to the Being of a Christian, or to Salvation, yet of excellent use, and of clear Institution.

But for Ordination; we Read, That when one was to be Ordained an Apostle instead of Judas, or made and constituted a Witness with the rest, of Christ's Resurrection according to a motion made from God by Peter, (who stood up in the midst of the Disciples, who were an hundred and twenty) Its said they appointed two, They, the multitude; appointed or set before them, whereof the one was to be Ordained or made a Witness: by whom? but by the Apostles▪ after the Lord had by Lot made known whom he had chosen. And this was done in this Order: First, Peter propounds to them, as from the Lord, and as Moderator of the Assembly, what was to be done. Secondly, the Multitude or People pitch upon, and choose out of, and from among themselves, two, whom they set and presented before the Apostles. This done, then they betake themselves to Prayer; for this was the great matter of moment, and greater then Election of the People; Then fourthly, the Lot falls upon Matthias. And lastly, he is Ordained, and ever after numbered with the eleven.

But you will say, this was in the choice of an Apostle, therefore know that the like order was observed, and the Apostles and Ministers of the Church Ordayned men, even to the meanest Office it self; which Ordination belongs to them and not to the People alone, whose office is to elect, choose or present, but not to Ordain. This is plain by Acts 6. in the appointment of the office of Deacon-ship, to seven chosen men, where we shall see, That election of the People is but preparatory (even in that very lowest office,) Their office was to nominate and present some persons from among themselves to that office, who being considered of, tried and approved by the Apostles, were accordingly to be Ordayned. See these things more distinctly and ob • erve the order▪ which then was, and still ought to be in the Church of God▪ and the subordination between officers and people. The authority of calling the Church together (upon a special occasion) was in the Apostles verse. 2. Then the twelve ca • ed the multitude of the Disciples unto them, and said, &c. They also communicated their counsel with the people, nothing was done without reason and order. Look ye out among you seven men—whom we may appoint over this business. Where we see, The People are allowed to choose nominate, and present, and so far to have a common suffrage to choose into this public office. Only the Apostles appoint and ordain. And this is a good middle way to prevent confusion in the People, and tyranny in the Rulers. This example shows first, how the Disciples and People before Election, must consider and look out fit men, both for number and qualification (they are supposed to be wise, discret, diligent, in their choice, and conscionable in commending such only as are fit.) Secondly, how, after their election, they must show their approbation, and make their presentation: For when they had ch • sen Stephen, and the rest, they set them before the Apostles ver. 5. 6. Thus far the People or Multitude had power, so that if they made not a good choice they might thank themselves. The next thing is, that now after election but before ordination (as the chief business of all) they join in Prayer: after which the Apostles (not only as Apostles, but as Elders of that Church, then and there gathered) approving of the Peoples approbation, Ordained and laid their ha • d • on th • se which were presented, ver. 6, Now if such Ordination to the meanest office in the Church (which yet is call • d a Business, or a necessary work) be needful how much more to the high • st and greatest, (now in a settled Church) and to the office of Elders and Preaching Ministers who are not to receive their governing Power from the People or Church, though elected by them, for which they have no Commission from Christ, such as Officers have, whom the Scripture makes distinct from the Flock and People, who are commanded to be sub • ect and obedient to their Bishops, Pastors, and Rulers, Acts 20. 28. 1 Pet. 5. 2. Heb. 13. 24. It belongs therefore to Elders to ordain Elders, not to any unofficied man. I shall only by one place (now) show that the Apostle Paul in Planting of the Churches, as that of Ephesus, and settling a way how Timothy and others should behave themselves in the house of God, gives Timothy a charge, which he also was to commit, by way of like charge, to faithful men and so from one to another,) whereof this was part, Lay hands s • ddenly on no man, neither be partaker of other men's sins. Where we have either a direct Precept, or the duty presupposed, for Ordination by Elders: the restriction or manner of doing it (that he must not do it suddenly or rashly) confirms not only the lawfulness (which I take such as are for the people's power this way, will not easily grant) but the Office and Duty of Ordination by laying on of hands: which they are to do, but not rashly or suddenly, (without due trial and knowledge) though the people should elect rashly: Yea doubtless, in such case, the Presbytery is to reject that rash Election, and make it void. To try and judge of the sufficiency of able Preaching Ministers in all points, cannot be thought to belong to the body of the people, (scarce one of many hundreds being of ability so to do) which yet such as Ordain are bound to do, Tit. 1. 5. 6. to 12. Now the charge given Timothy, is not against hasty Election, (but Ordination) as in all reason it should have been, if Election had only or chiefly made the officer: but we see the charge is more express, that Ordination rather then Election, should not suddenly and hastily be made. Not to say that the Scripture speaks much and plainly for Ordination, but little or nothing, or but obscurely for popular Election of Elders: yea, I might add, if that power by Christ or his Apostles had been left to the body of believers. It had been much easier to have writ to the Churches, that they should ordain their own Elders, then either to have travelled themselves, or to have • ent Timothy and Titus for that purpose, as 1 Tim. 5. 22. and Tit. 1. 15.

But in this Point more need not be said. Only I will conclude, that if any, upon a contrary conceit, or upon any other prejudice, shall, either himself being a Minister, lay down, (at the people's feet) and so renounce, his Ministry, being formerly ordained a Minister, in, and of our Church of England, and then take it up as from them again; or, by so doing or otherwise shall seek not only to make Ordination unnecessary for the future, but null and void for the time past: I say, I shall account it a most unworthy act in such a Minister, and an argument of weakness, •• llinesse, if not maliciousness in such other, whosoever, as would thus traduce, or question the lawfulness of the Calling of us Ministers formerly Ordained by Presbyters or Bishops and so make it a pretence why they will not hear us, either at ••• , or otherwise then as gi • ted men, and as they would hear any the meanest and most illiterate Trades-man, if they conceive him to have gifts.

The chief objection or pretence which such make against us, is that our Ordination was and is by Bishops or by such as had their Ordination from Bishops, as they from Popish Bishops formerly and therefore it is Antichristian, and we Antichristian Ministers.

To which I answer 1. This is an Antichristian censure and ought no more to move us then (as one expresseth it) to find Rahell and Tamar among those, through whose loins the natural Succession of our blessed Savior is propagated from Adam.

2. Though Bishops seem to be a superior Order, (and some of them made such a claim) yet in point of ordination, they are and were to be looked upon as Presbyters and Elders, and not as a superior order, which neither our Church or State did ever so declare them to be, but declared against them. Nay, they were first Elders before they were Bishops, and of Elders were made Bishops in way of accumulation, not in way of privation, as if they so ceased to be Elders; and if they erroneously thought themselves a superior order to Presbyters their error could not make them no Presbyters. And therefore Bishops only and alone were never authorized to lay on hands, excluding Presbyters, but together with them▪ as fellow Presbyters, (as also Peter writes and stiles himself. 1 Pet. 5. 1.) Prelacy did no more annihilate their being Presbyters, then Pharisaism did the Jewish Priesthood: Nay it would be considered whether the Papists themselves make no • Bishops and Presbyters one Order, who (as we are told) judge, that if a Deacon should be made a Bishop, per saltum, he hath no power to ordain Presbyters.

3. which alone may be abundantly sufficient. Ordination being, as is shown, of primitive Institution, to be of use in the Churches in succeeding ages, and • o continue in the Churches of God in all ages and places. Such abuses, as in former times, did any way adhere through men's corruption, unto it, can no way null or make void that Institution, especially after it is purged of such abuse, and there failings, in and by such as received such ordinations, if any were, repented of: true Repentance, after failings being, in God's account, equivalent to Innocency; otherwise woe to all true penitents and converts. Though therefore ordination came through the hands, even of Popish Bishops, yet neither doth it make their calling and order lawful, or the Church of Rome a true Church; or yet ordination now, (according to God's Word and first Institution) unlawful. The Church of Rome, though we should deny it to be a true Church, yet it is not hereby justified because of the lawfulness of Ordination because in a false Church there may be something true. And we say that the Roman Church was at first a true Church, and had divine Truths and ordinances in it which (good at first) came through the hands even of Popish and Antichristian Bishops, and were much aspersed with their Leaven which yet we now (having reformed the abuses) still hold, and do, and must maintain, by virtue of the original of them, and of the Primitive Institution, purging out (or if guilty) repenting of the same. Such Ordinances of God were Baptism, and this of Ordination or Imposition of hands, both which are joined together among the Principles of the foundation spoken of, Hebr. 6. 1. and both were even from the times of the Apostles in the Church of Rome, long b • fore she became Apostate, yea and have been there continued to this day, howsoever mingled with many corruptions and inventions of their own being in themselves of God and no human Inventions neither of them brought in by Antichrist into the Temple of God, but had a Being therein before Antichrist sa • e there. Should we then, because these ordinances were corrupted by Antichrist, call them Antichristian, when, and after they are purged from whatsoever of Antichrist was in them? or shall we look on them as nulled and made void by Popish Bishops to all that now partake thereof that there should be conceived any need of the Iteration or repeating of either of them? And I the rather speak of them both together (though the one only do properly belong to my present argument) because the Anabaptists are alike against both▪ upon the same grounds, as supposing that Antichrist hath utterly destroyed all God's Ordinances so that there was not true Baptism retained and had among them: and so for Ordination. Whereupon as they beg • n to Baptize themselves again, so to account all ordination, which they conceive to be derived from Antichrist, to be Antichristian and void; and to require that if any formerly ordained should be called to exercise his Function in any of their separate Congregations, he should utterly renounce his former ordination (though originally from God) and receive a new Call and Power from the People, or by a new Imposition of hands, But we, though opposite to Popery and Prelacy, do, with much better reason, judge both Baptism and Ordination valid, and not to be changed, whilst we look to their first Institution from God, and only purge them from the defilements they received under that general defection and Apostasy in the Church of Rome, by reforming what was amiss therein, putting difference between such Fundamental Truths first received from God, which God did preserve when Antichrist reigned, raged, and raved most, such (among others) were the essence of Baptism, and the essence of a true Ministry dispensing it, so that even when the Church was in the Wilderness, her Pas • o • s did feed her there Revel. 12. 6.—14.

But enough to satisfy the indifferent Reader in this point, and to leave convinced the peevish and perves • , who must enjoy their own fancies and will, and who will yet separate from us as Antichristian which reproach, the Lord lay not to their charge. Let them also see how they can answer it, who pretend to acknowledge the Church of England, and her Assemblies, to be true Churches, and yet separate themselves from the same.

4. Now we proceed to the fourth Thing, included in the Charge given to Timothy, and committed to the keeping of Ministers; and that is, The ca • e and charge of Souls, and the Salvation thereof, as the chief end of their gifts and calling. Ministers are by Virtue of their Calling, Keepers of God's Church and betrusted with the Souls of his People▪ committed to their charge. The winning or losing of Souls depends much what upon them, upon their diligence or negligence, (even the Salvation of such Souls as the Son of God hath purchased with his blood:) They had need take heed unto themselves (and to their lives and conversations) as also unto their Doctrine, that they continue therein; for in so doing (and not otherwise) they both save themselves, and those that hear them.

Their Relations show them to be Keepers. The Church of God is God's Flock; and they by the holy Ghost are made Overseers, to feed the same Acts 20 • 8. So John 21. 15. 16. 17. Feed my Sheep, feed my Lambs and so they keep them in health and soundness. So • he Church is God's house and Family, and they are Stewards of the Mysteries of God and Rulers over his house, to give them their portion of meat in due season, 1 Cor. 4. 1. Luke 12. 42. It is a City, and they Sentinels and Watchmen to keep it in safety, and to give warning, Ezek. 3. 17. Its his Temple, and they not only Builders, of it (under him) out of the rude quarries and Woods; but also Keepers of holy things, belonging unto it: as of old. The Ark and holy things were committed to the Custody of holy Persons only. Yea, the Church is God's Vineyard and Husband • y, and they Keepers and Dressers of it. Yea lastly, it is Christ's Spouse; and their office is, in a holy jealousy to watch over her, and so to keep her, that her mind may not (by the subtlety of Satan, and seducers) be corrupted from the simplicity that is in Christ, but that they may present her a chaste Virgin to Christ: not suffering her to be corrupted by others, much less corrupting her themselves.

Therefore great and dangerous is their charge, if they look not well to it. Its a Charge, and Burthen formidable, and terrible to Angels themselves, and heavy enough for their shoulders. They had need be careful, for they Watch for the Souls of such, over whom they have the rule and must give an account, Hebr. 13. 17. They had need be wise, for this rule and government over Souls, is, Ars Artium, the great Art of all other Arts as one calls it.

As this shows the Honor and Dignity of the Calling, so the Burthen and Duty of it. And for some Directions to this duty, of keeping the Souls of God's People committed to us, to that which hath been said in the beginning, in the particulars of this Charge given by Paul to Timothy, and in him to all Ministers. I will briefly subjoin these.

We do, and must endeavor to keep Souls.

1 By Preaching God's pure Word, and it alone, unto them: thus, by taking heed to our Doctrine, as also to our lives and selves; we save ourselves, and them that hear us, 1 Tim. 4. 16. otherwise we bring no profit to them, Jerem. 23. 22.—28.—32. But do overthrow their Faith, 2 Tim. 2. 17. 18. And this requires Wisdom and Diligence.

2. By strengthening the weak, healing the sick, binding up the broken, &c. Ezek. 34. 4.—16. This requires Residence and Attendance.

3. By not suffering them to be spoiled by the Wolf or Fox, against which we must cry, to chase them away, yea, and must go up into the gaps, and make up the hedge for God's People, where its broken down, and so stand in the Battle, in the day of the Lord (against all enemies of his people's Faith and Souls) earnestly contending for the Faith, which was once delivered to the Saints, confuting errors, 2 Tim. 3. 16. and with David, to our power, delivering Christ's Sheep out of the mouth of the Lyon, and paws of the Bear. And this requires Conscience, Zeal, Ability and soundness of judgment.

4. By commending them by Prayer to God, Acts 14. 23. This requires humility and self-distrust.

5. By being ready, if need be, to be Sacrificed for them, &c. 2 Cor. 12. 15. 1 Thes. 2. 7. 8. This requ •• es true Love and Charity.

These things we should see to, least, as in King Ahab's case, our Souls go for theirs, if either through sloth, unnecessary absence, unsoundness, couldnesse, fear, pride▪ &c. we cause or suffer them to perish. Every Minister when he enters on his charge, becomes liable to account, and his Soul stands as a paune, for the Souls of others; he may say to each hearer, my Soul and Life (stands) for thine: I must answer for thee, if thou miscarry, as well as thou for thyself, for God lays such a charge on each. Ezek. 3. 18. which is according to the law of things committed to trust, Levite. 6. 2. 4. Exod. 22. 7. 10. In such case, he is an happy man that can truly say with Paul, (when he comes to die) I am pure from the blood of all men: for I have not shunned to declare unto you all the Counsel of God, Acts 20. 26. 27. And happy are such Sheep as have such Keepers.

And this may serve for the Use of this last and fourth Point of the third branch, which was, What this thing committed to Trust, is.

4. The fourth or last particular concerning this Charge, is the Charge it self, or Duty of keeping it. Keep that which is committed to thy trust. This, as it shows, that all Ministers are Depositaries and have much committed to their Trust, so their Duty is faithfully to see to the discharge of the same, and to keep it, according to the four particulars named.

But because we have already made Use as we went along of the three last, (as of the employment of their gifts, of waiting on their Office, and expecting a Call from man as well as from God, and of their charge of Souls.) I will now only press the Duty, and make more special use of it, as it concerns the keeping of the purity of Doctrine committed to their trust, which I conceive is in the first place, or chiefly meant in the charge, as appears by the next words, avoiding, &c. o • by the contrary, 1 Tim. 1. 3. 4. • ▪ 6. and 6. 3.

And then the Duty is this, That seeing this Depositum i • Catholicae fi • e • talentum, this thing committed to trust is the Talent of the true Catholic Faith, and that true and sound Doctrine is a matter of trust, therefore it ought to be kept faithfully and carefully.

Here I shall show first in what Manor it must be kept, Secondly, Why? Thirdly, the Uses of the Point.

1. It must be kept in it self entirely, in regard of the parts of it without either adding to it, altering of it, or taking from it. It is a Rule and a Standard, and therefore perfect, straight and full. Its Christ's Testament, and admits not of any alteration, addition, or detraction. The Church of Christ being the Pillar of truth and stay of it, is, and ought to be a wary, careful, and faithful Keeper of all and every truth committed to her charge, changing nothing in the same, diminishing nothing, adding nothing. It (performing its trust) takes and cuts off nothing necessary, adds nothing superfluous, • loseth nothing of her own, usurps nothing belonging not to her, &c.

If once liberty were granted to lay aside or wave any needful truth, yea, or any parcel of it, what danger would ensue of the cutting off, and abolishing Religion it self? For by like reason one sound truth after another might and would be (as it were out of custom, and as by a Law) abolished, and lose its credit and authority; and consequently the whole Truth and Religion of God should be rejecteds, as by woeful effects we see it in these our days, in such as at length are fallen to question, at least, if not deny, not only some particular and manifest Truthes, but the Old Testament, and all authority and proof fetched thence, yea, the whole Scriptures and their divine authority.

And so again, if once new and old, extraneous and domestic▪ holy and profane, begin to be mingled together, what in the Church will any long while be preserved pure, whole, or immaculate? whilst in process of time there will be stews of wicked and filthy errors, where formerly had been a sacred Chapel of Christ, holy and uncorruted truth.

And for addition to the Doctrine of the Scriptures, as the only Rule of Faith, we say truly, that Fidei Incrementum est Fidei Decrementum, to add is to take from the Faith: And Nihil ultrà scire est omnia scire: to know nothing beyond that Rule, is to know all things.

Now if you say God added the Prophets to Moses, and the Evangelists and Apostles writing to both. I answer, This was no addition of things or Doctrines, so much as beside, much less contrary or repugnant to ancient truths, neither was it in the substance, but in cucumstances, and clearer manifestations and applications of the same truths. And so we say, the larger Creeds, add no • hing to that of the Apostles, but by way of fuller and clearer explication. And so we may say the like of the Articles or Doctrine of our Churches Faith, though they exceed the number of twelve, yet they are not increased in or according to Principles, but only Conclusions; they (as our Doctrines, which we gather and raise in our Preaching from the Scripture, though many and several) are but so many Conclu • ions from the same Principles which are in the Apostles Creed, and firstly in the Scriptures.

But you will say, Will you have Religion stand at a stay, and admit of no progress, proficiency, or growth? Not so neither. I wish there were that growth which should, yea, and might be, and I hope none is so envious to man, or hateful to God, who seeks to hinder it.

But then, saith one, let it truly be a growth of Faith, and not a permutation or exchange of it. It belongs to the growth of anything that it be enlarged and amplified in it self: but to change that it be changed and turned from one thing to another. Wherefore let there be a growth and increase to the utmost, for degree not only in the understanding, knowledge, and wisdom of each particular man, but of all, and of the whole Church, according to the degrees and progress of age and time: but then let it be in, and within its own kind, and the same opinion or truth maintained▪ and in the same sense and meaning of it. Let Religion grow as human bodies do, which remain the same▪ whether little▪ and in childhood, or great▪ and in riperage: The same men, and no other) become old; who were young men; and though the state and stature of the same, or of any one man be changed with age, yet the nature and person is one and the same. The parts of the body in a sucking child and the several members are but little, but in young men, well grown, they are greater, yet still they are the self same, nothing shows it self in men when they are old which was not, from the beginning in the power and virtue of the Seed; nothing new is brought to light in time in old men, which long before lay not hid in them when they were young. This is the true and kind • y order of growth in men; but if a child should, whiles it seems to grow, be turned to another shape or nature then its own, or any member be either wanting, or added to the number of human members, either the whole body perisheth, or becomes Monstrous and prodigious or at b • st, is much weakened.

Such a growth should be in our knowledge, and in all divine truths, which with years are more strengthened and confirmed, by time enlarged and with age resined; yet should they remain uncorrupted, and full and perfect in the measures of all their parts, and as it were in their proper senses, and several members, so • h • t they admit not of mixture or change, lose nothing which may be called a propriety, permit not any variety of definition.

This then belongs to our duty, to see that the seed of Faith and Doctrine • own in the Word, like good Wheat, remain so still, and that • oc • le and Darnell be not mistaken for it: and that others after us may, in a more abundant manner reap nothing but Wheat without altering anything of the nature of it; let us endeavor that ancient truths, in these latter days▪ be more looked into, more illustrated polished made use of; but far be it from us to change▪ mang • e, and deface them. Let them by us receive more evidence, • ight and distinction▪ but let us be • u • e they retain their fu • nesse, entireness, and propriety.

O Timothy then, ó Doctor, ô thou expounder of • ods Word, (saith the so enamed Author) if God of his grace hath fitted thee, as another Besaleel to help in the building of his Tabernacle, grave these precious gems of divine Truths, fit them together faithfully, adorn them wisely, add splendor, light, grace, and beauty to them. Intelligatur te exponente illustriùs, quod ant • a obscurius creed • batur; Let that be more clearly understood by thy Exposition, which formerly was more obscurely believed —eadem tamen quae dedicisti ita do •• ▪ ut cum dicas nove, non dicas nova; Yet so teach what thou hast been taught, that whilst thou speakest after a new manner, way, or method, thou speak and utter no new things; and, as elsewhere that what formerly was believed barely and simply (and as it were by an implicit Faith) may afterward with more diligence be believed; that what was formerly more coldly, and with less life Preached, the same now may be with greater instance, and earnestly Preached, &c. And all this belongs to the Duty in the Text of Keeping, and the manner of Keeping that which is committed to us. It would be kept entire.

2. Reasons hereof are these. 1. Because it • s a matter committed to our trust▪ and therefore need be kept safe, pure, and sure; Custodi propter fures, propter inimicos &c. Keep it because of Thieves: It hath many enemies also, who, whilst men sleep, sow their Tares among that good Wheat, which the Son of Man hath sown in his Field.

1. First know it is not Inventum, sed traditum; not a thing invented by thee, but delivered in trust to thee; that which thou hast received, not which thou hast devised; no matter of human Wit, but of divine Doctrine whereof thou art not Author, but Keeper; not a Master, but a Scholar; not a Leader simply but a Follower, And thou must bring in nothing of thine own head.

2. The nature of things committod to trust, and the condition of them is such that they be kept without alteration diminution, imbezeling, or corrupting of them; and that they be restored the sime, and as we received them. Therefore saith Paul, or God himself may say, Aurum accep • sti, aurum red; thou hast received Gold, restore Gold I will not thou givest one thing instead of another; Nolo pro auro aut impudenter plumbum, aut fraudulenter aeramenta supponas. I will not that thou shouldest foist in and restore either impudently Lead, or fraudulently, Copper and Brasse. Nolo auri speciem, sed naturam plane. I will admit of no shows of Gold, but of the pure nature of it.

3. It being a matter only of trust, it is to be kept but for a time, it will be called for again, and accounts must be given of it, Hebr. 13. 17. and as in the unjust Steward. So 1 Cor. 9. 17. Whether therefore willingly or unwillingly (or not at all) we due discharge our trust, the dispensation of the Gospel being once committed to our trust, will be required of us, and accounts must be given either with joy or grief, and woe to such as being thus charged with the Gospel, either Preach it not at all, or corrupted, unwillingly, or for hire only, and base ends. What Souls are lost through their default, or what good, through their carelessness is not done, will be required at their hands, as Jacob made good to Laban what was lost, or torn of those Sheep whereof he was made the Keeper, Gen. 31. 39.

4. It would be considered also, that the keeping of this Talent of sound words and Doctrine doth herein differ from the keeping of such things as men commit to our trust; these may not he used, but only kept, without imbezeling, till they be called for; this (as all God's graees and gifts) must be used and employed to such ends as God hath appointed, and to his glory, and good of Souls, and so must be returned with increase, so that the not employment and not improvement of the same makes men more guilty, Math. 25. 25.—30.

2. Another Reason why this Doctrine is carefully to be kept is, because (as it is a matter of trust, so) it is a good and worthy thing, 2 Tim. 1. 14. And worthy it is in divers respects. First, in regard of Matter, as containing the deepest mysteries, yea, revealing in Christ Crucified▪ truly taught, the deepest counsels and wisdom of God, Acts 2. 23. as being also the Doctrine of Salvation, Rom, 1. 16.

2. In regard of the Author The eternal God and Chr • st▪ who • s both the Object of our wisdom (in whom, or in whose Gospel and mystery of it, are hid all treasures of w • sedome, and knowledge Colos • . 2. 3) and the Author and worker of it in us, by the Gospel faithfully dispensed.

3. The End of such Doctrine and use of it is, to make men wise to Salvation; being therefore ca •• ed the Doctrine or Word of life, and the power of God to Salvation, Rom. 1. 16. yea, also to be a Rule to us least any beguile us with enticing words, Colos. 2. 3. with 4. 8. So in regard of other particular effects, this Law or Doctrine of the Lord restores or converts Souls—makes wise the simple—rejoiceth the heart—enlightens the eyes, &c. Psal. 19 7. 8.

4. If compared with other things, which men account excellent and worthy, their greatest care, pains and study, all the best of them, are nothing to this Heavenly Doctrine; which is more to be desired then Gold, yea, then much fine Gold, then thousands of Gold and Silver, Psal. 19. 10. and 119. 72. So Prov 3. 13. 14. 1 • . 16. 17. 18. All the things thou canst desire are not to be compared to her, i. • . Wisdom▪ &c. Seeing such Heavenly Doctrine (rightly embraced) is so very precious, how shall we be able to answer it if we he unfaithful Keepers of it? if we dispence it not a • ight, if we corrupt and adulterate it by the mixture of our own wisdom and devises?

Leaving other Reasons which might be urged by way of motive (of which a touch hereafter) we will hasten to the Use.

Use. And first It may well • e wondered at (after such an express charge given by Paul to Timothy, and to the Pastors of the Church) there should be any found of • o hard and shameless a fore-head, so impudent, so pertinacious, that yields not to the weight of these Heavenly Word, that is not subdued by these hammers, and crushed with these thunderbolts? That any should be so impiously wicked and blind, and should so delight in ways of error, as not to be content wi • h that only Rule of Faith, which anciently, (in the Scriptures, and by Paul) was once delivered in a form of whole • ome words to Timothy, and to the Church, and accordingly accepted; but should daily seek one new thing after another, and continually long and endeavor to be adding some new and other thing to Religion, to change and take away at their pleasure.

Thus wonders an ancient writer, even in that little Book against Heresies, which is so much magnified by the Popish sort, as if it made so much for them, and against us, whom alone they would have to be Heretics, but he writing so long ago (as dying under the Emperors Theodosius and Valentinian) did rather touch some Antichristian errors, as were then and formerly in the b •• d; and more fully Prophesy of the defection of the Romish Church, and the impud • nt and shameless errors of the same, as will now appear, if we consider how faulty, Papists especially, are this way, whose Church (if a Church) may (from what hath been said) be judged, and justly charged to be an unfaith • ull Keeper of God's sacred truth, or of this Depositum, or matter of trust and charge committed to the Pastors of the Church, whilst they at pleasure detract corrupt, and change, and also add to the Rule of Faith, contained in the Scriptures, in the Apostles Creed, yea, and in the Faith of their Fathers, the ancient Romans.

1. For the Ground of Religion, namely, the Scriptures of God; How are they k • pt? This appears, first by their adding the Apocryphal Scriptures as equally authentical. Secondly. By equalling their own Traditions to the Scripture. Thirdly▪ By thrusting their Latin Translation upon the Church as authentical, by which they overthrow the Text, even in the Fundamental points of it: as if it were but that one place, there needed no more, Gen. 3. 15. which is the Foundation of the Faith of the Church in all ages, since the first revealing of Christ to the end of the World, Reading Sh •• , that is the Woman, (and they mean it of the blessed Virgin Mary) for it, the Seed of the Woman, Jesus Christ, who is promised to bruise the Head▪ or Power of the Serpent, the Devil. Fourthly, By admitting no sense of Scripture, but their own. Now▪ what Doctrine may not thus he defended? even that of Devils, which accordingly they do defend, as 1 Tim. 4. 1. 2. 3. Whether you take the words in the common acception of most or all Divines, of such Doctrines there mentioned, forbidding to Marry and commanding to abstain from meals, which are taught by the Devils, as Author of them or, as Master Mede takes them, for the Doctrine of Heathenish Daemons, which then were, and now are (under new Notions) no other then Devils, who get themselves worshipped under the names of Saints, Angels, Popes, and Breaden God▪ &c.

2. For the Form of wholesome words, or Sum of Religion, which commonly we reduce to the Apostles Creed, Sacraments, Commandments, Prayer, and Discipline.

1. For the Creed. 1. They overthrow, and in effect, deny many particular Articles of it. I shall give but this one instance. We believe in Jesus Christ, born of the Virgin Mary, perfect God and perfect Man: so the Scriptures, the Apostles, and Nicene Creed and other ancient Creeds, which tell us, that all the proprieties of the human nature do remain, as tangibility, locality, &c. Now They overthrow by necessary consequence this Foundation of Faith, by teaching that Christ's body is truly and locally in the Sacrament, and in each several Host or Wafer, distinct according to all the Members of it, and that in many places at once, and yet without taking up or filling any place, and not to be seen, felt, or tasted, &c. and so in other Articles.

2. They overthrow the scope of all whilst they deny particular Faith application, and assurance.

3. They thrust in and add twelve (or moe) new Articles of Faith, not conclusions from Principles in Scripture, but against the same; as are all (at least most) of the Points of difference between us and them; as appears by their Councils of Lateran, Constance, and Trent: Unto which Articles they swear such as enter into Orders: that is, swear them to violate the Faith, once, and but once, delivered to the Saints, and which they should keep inviolably.

2. For the Sacraments; They have taken away the Cup, in the Lord's Supper, and added five of their own making,

3. For the ten Commandments, they have taken away (out of all their Books or Missals) the second against their Images.

4. For Prayer; They add to the Object of it, persons deceased, and make it only a lip-labor.

5. And for Discipline and Government, they have added a new Head, the Pope, giving him a c •• a •• ive authority, and not only the power of Excommunication. The Canons of Scripture are not followed by them: nor other Canons of ancient Counsels, as not that which the Council of Chalcedon used, called Codex Ca • on • m, containing the Canons of many ancient Councils, (in number, 165 Canons.) But what speak I of them, which yet shows how little they regard what they so much pretended, Antiquity.

3. The Faith of the ancient Romans, of which yet they so brdg. Where is that better seen then in Paul's Epistle to the Romans? of which Epistle it is truly said by some, that it being written ad Romanos, or to the Romans, is now Epistola Pauli in nunc Romanos; Paul's Epistle against the present Romans: so cunningly hath Satan cheated them of the truth, and played fast and loose with them, and such goodly and faithful keepers of the truth they have shown themselves to be, though they vainly conceit, they hold the truth fast still.

This will appear to any indifferent eye, yea, to their own eyes, If they would not willfully shut them, and say, they will not see, if we compare the Faith of both in some particulars. As first, concerning the Scriptures, of which Paul Writes honourably, Rom. 15. 4. But they call it a Book of Heresy, a dead Letter, Inky Divinity, &c. Secondly, so concerning the Law, which they will not have impossible to us, though Paul makes it so, Rom. 8. 3. Thirdly, Neither will they, have Concupiscence to be sin, though Paul make it so, Row. 7. 7. Fourthly, And for the Gospel; he, first, contrary to them, teacheth Justification by Faith in Christ, and not by Works, Rom. 3. 4. 5. 6. Secondly, Assurance of Salvation, Rom. 8. 16. Thirdly, Eternal life to be God's free gift, and not Merit, Rom. 6. last, and afflictions not to be worthy of the glory to be revealed, Rom. 8. 18. Fourthly, Prayer only to him in whom we may believe, Rom. 10. 14. Fifthly▪ Whatsoever is not of Faith, to be sin, Rom. 14. last verse. which overthrows generally all Traditions. Sixthly, Subjection to secular Powers of all sorts of men, Rom. 13. 1, from which they plead immunity, for their Clergy.

See then how they have kept the Faith of their forefathers. And though they succeed in place, so doth darkness, light.

Neither can it help them to plead God's promise of his Spirit, and of preservation made to his Church, when apparently there is such difference▪ in their Faith, and the true ancient Faith of the Church, even that of Rome once. And if the times and first beginnings be not so apparent when such defection and errors crept in among them; shall they therefore be denied? Is not an old man's head gray, though the very first times of the change of color were not observed?

2. The like Use of Confutation might be made of these so many N • w lights as blaze out like Comets in these our days, by bringing them to the only true and ancient light of God's Word. But I defer this till afterwards.

3. Only what hath been said, serves also to the justification of the Doctrine of our Church, against the older false lights of Papists, and new lights of Sectary, seeing we retain the Scriptures without adding o • altering, and teach the same, and no other Doctrine then that taught from the beginning of the Church, Gen, 3. 15. on which the Church then was grounded, and is now still built. So that it is a false Cha • ge▪ that our Religion is new; Which was first, long before Popery sprang up and consequently before Luther's Reformation or any since. Secondly, Under Popery, though oppressed by Popery; whose very oppressions and persecutions, then bare witness so far to the truth. In which regard, by God's wise and merciful Providence, we came out (or rather were fired out) from amongst them, &c.

4. We might hence direct you how to judge of the truth, now a days, and of the falsehood of Doctrines which arise by this only Rule, Platforme and Doctrine committed to us, &c. But of this more hereafter.

5. But we will rather conclude this Charge here given, with Exhortation to all as it concerns, and may be expe • ted from them especially Ministers of the Word, lawfu • lie ca • led, to show their care, diligence and faithfulness in keeping the purity of Doctrine, as they have it from Paul, and other Penmen of holy Writ.

To which end, first, As Platforms and Models of Divinity are needful, (which must be only according to Scripture, which is of prime authority and the only Fundamental Rule of Faith, as is shown formerly;) so, care must be had to discharge our trust, in, and by a fai • hfull ke • ping of the same. This may be one Motive, added to the former Reasons, that according to thy faithfulness to God, will his faithfulne • se be to thee in such things as thou hast committed to his trust. And hast thou committed nothing to God's keeping? or shalt thou never have need so to do? Consider, Thou hast a precious soul and life, which undergoes a number of hazards, through the malice of Satan and Persecutors, through thine own weakness, yea, falseness of heart, and other ways▪ now unless thou endeavor, at least to keep what God hath committed to thee, how canst thou with comfort, whilst thou sufferest (though according to the will of God) commit the keeping of thy Soul to him (in well-doing) a • unto a faithful Creator and Keeper? 1 Pet. 4 19. How, in thy suffer • ngs, canst thou say with Paul—I am not ashamed: for I know whom I have believed (or trusted) and I am persuaded that • e is able (as well as willing) to keep that which I have committed to him against that day, z Tim. 1. 12. He might with confidence and comfortable hope when he came to die, so say and expect a Crown of Righteousness laid up, (and so kept) for him; inasmuch as he could also truly say, I have fought a good fight, I have finished my course, I have kept the Faith, 2 Tim. 4. 7. 8. He kept that constantly and faithfully, which he would have Timothy, and us his successors, likewise to keep; who may also expect a like Crown at that day.

Thou hast also thy good name, goods, life, wife, and children, all which stand need of God's Keeping, and who hath undertaken the charge of them, especially after thy decease; If thou wouldest have him to he faithful to thee in these, be thou true and faithful to him in this.

2. But how must it be kept? The Direction follows in the next words, Avoyding profane—vain-babblings, And oppositions of Science, falsely so called.

These Word are both part of the charge given to Timothy, and they direct to the manner and means of keeping the same. How then and by what means▪ may the pu •• ty of Doctrine be preserved? One principal way and means is made here to consist in the avoiding of two things. First, Vain babbling. Secondly, oppositions of pretended Science and knowledge. So we have the like preservative and means directed unto, in the second Epistle, Chap. 2. 14. 15. 16,—23. Charge them, before the Lord that they strive not about Words. to no profit, but to the subverting of the hearers—but shun profane and vain babblings, for they will increase to more ungodliness—but foolish and unlearned questions avoid, knowing that they do gender strifes. Where we also see the great evils of such vain babblings and oppositions of Science; they are not only unprofitable, but tend to the begetting and gendring of strifes and contentions▪ to the subverting of the Faith of the hearers, to the increase of ungodliness and profaneness in their lives; and as Paul in the next words to my Text, ver. 21. Such professing of Science, causeth an erring in them concerning the Faith, which may be so many Dissuasives from such profession and practice and motives for the avoiding of them.

But my purpose is not to insist thereon, or to be large on these, or the following words; but applying myself more specially, to these our present times (having said enough against Popery before) to add and conclude this Text with this one General Doctrine; That,

The true Ministers of Jesus Christ, as they desire, and are bound to keep faithfully his Doctrine in purity, so they ought earefully to avoid pr • phane and vain babblings, and all opposition of their own, and others Wit, and pretended Knowledge, against the ancient truths of God, delivered to them in the Scripture.

Where I n • ed not tell you, what it is to avoid these: It implieth a shunning to teach and vent such things ourselves, a rejecting of them, or not hearkening to them, when taught by others, yea, a stopping of the months of such, Tit 1. 9.—11. if not a rejecting of their Persons, after the first and second admonition, Tit. 3. 9. 10. howsoever, as it especially concerns hearers, whose Faith hereby is endangered, it implieth a shunning of the company of such, and a stopping of the ears against their Charmes. That which will chiefly concern us all to know, is rather, What is to be avoided. Now these are reduced to two heads here.

1. The first is, profane—vain babblings. Elsewhere a striving about Words: foolish questions and Genealogies, and contention and strivings about the Law, as being unprofitable, and vain, Tit. 3. 9. Jewish Fables, and commandments of men, unto which, no heed is to be given as turning (men) from the truth, Tit. 1. 14 and 11 a teaching things which ought not (be taught.) For as Paul there ver. 10. tells Tiths, There are many unruly, and vain talkers, and deceivers, whose mouths must be stopped.

Now this evil or babbling, hath two epithites given it; the one is included in the Word, kenophonias namely vain or empty; which yet some of the ancients Read, kainophonias, or New, or Novelites of Words. The other, bebeelous, Profane, And both of them in the Plural; as if all the babbling; and talking (I cannot call it Preaching) of these deceivers, were such both vain and profane. I shall but touch upon them briefly.

1. Vain; which, being wrapped up in the Word here used, Notes first Empty, and implieth, an emptiness of Words, as being Words without matter, substance, solidity and soundness of truth: or ground of Scripture empty Words, like themselves, Clouds without Water, carried about of Winds. Trees, whose Fruit Withereth, without Fruit, Jude verse. 12. Wells without Water, 2 Pet. 2. 17.

2. Vain or frustrate, which attain not their end, or not the true end of Teaching, as bringing neither glory to God, nor profit to the hearers, but only a subverting of their Faith, and a turning them from the truth. Such were the false Prophets of old, of whom God speaketh, I have not sent these Prophets, yet they ran; I have not spoken to them, yet they Prophesied. But if they had stood in my Counsel, and had caused my People to bear my Words, then they should have turned them from their evil way, and from the evil of their doings— but (now) they cause my people to err by their lies and lightness; yet I sent them not, nor commanded them; therefore they shall not profit this people at all saith the Lord, Jeremy 23. 21. 22.—32. The like is, Ezek. 13. 6.—8. 9.—23 And such false Teachers were foretold to be among us. And surely, if we may judge of such by their running without being sent, and by the fruitlessenesse of their babblings, whereby, though we see many perverted by them, and following their pernicious ways, yet where shall we see one, in these our days (in which such Prophets, (at least with us in England) abound more then ever in any age formerly) Converted truly unto God, or turned from their evil way, or from the evil of their doings? I say if such Nonconversion be a sign of such vain bablers; we may truly infer, they are either these amongst us now, in our Cities, Garrisons, armies; or there are no such men anywhere else in the World (of Christians) to be found. We see so little fruit of this nature among them, (I mean especially, Anabaptists, Socineans, Familists, Seekers, and other high-flown Sectaries, who will be above all Ordinances of God) that where there were some, either true beginnings, or otherwise great shows of grace and holiness, there is nothing, or very little to be seen, but looseness of life, careless walking with God, and an inclination, at least, if not some degrees of Prophanesse both of life and opinion. Of which anon.

Such Teachers, Paul calls, Deceivers, Vain-talkers, and unruly, or under no order, or Government, keeping no rank, everyone a Master, Teacher, or Commander.

Now these, and such as these, are to be avoided, if we would keep that good thing committed to our charge, and as we love our Souls. These are not to be regarded, because they can talk much, or long, and utter words and Phrases beyond your reach, or because of fair shows, great brags, large promises of Liberty or Profession of deep and hidden Science and Knowledge above others. No we know that empty Vessels make the greatest sound, but afford little or no good liquor. And Wells promise refreshing and water to the thirsty, yet being empty, are dry and barren, and send away empty the weary Traveler. Such use swelling words of vanity, and so allure •• those (novice Christians) who were weak in Knowledge, Faith, and Practice: yea▪ and those that were clean escaped from them, true believers, and such as otherwise belonging to God, he may, for a time suffer to be shaken by their temptations, but not finally to be overthrown; or rather, those who by professing the Gospel, had taken the true way of saving themselves, but are now by them perverted, live in error, and again entangled with the pollut • ons of the World, and overcome, 2 Pet. 2. 1. 2. 3. with 17. 18. 19. 20. And indeed, who prate more of Religion then such Scyolists, as, despising found learning whether human or divine, and slighting God's Public Ordinances, creep into houses, &c. their manners are fully described, 2 Tim. 3. 1. 2. 3. 4. 5. • ▪ having a form of Godliness, but denying the power thereof, from such, saith the Apostle turn away—these are they, who as Jannes and Jambres withstood Moses (by Miracles, Rods, and Serpents, which were not truly so, but only in show, yet enough to harden Pharaoh) so do these resist the truth, verse. 8. who must therefore be resisted rejected, turned from, and avoided. What sound or solid Doctrine can be expected from such, who have no grounds of Learning themselves, as not human, so not out of God's word and Scriptures, which they sleight, as well as human Learning; and under pretence of more immediate Teaching, •• y out of Studied Sermons, &c. To conclude this first Epithite, by hearkening to such vain-babbling you will find yourselves in the end, left empty, and frustrate of that you vainly and in curiosity, seek or expect from them: whereas Paul's Preaching (and theirs who follow his steps) was of another nature, and not in vain, 1 Cor. 15. to. that is, neither unprofitable to the Church, nor to himself, as are the vain Visions of such upstart Prophets, who as they bring no profit to the People, so nothing but Judgment, in the end upon themselves. Therefore, thus saith the Lord—mine hand shall be upon the Prophets that see vanity—They shall not be in the Assembly, (socret or counsel) of my People, (as having allowance to speak in Public Assemblies, as true Prophets had, Jeremy 26. 7.) neither shall they be Writed in the Writing of the house of Israel, &c. they shall be of no reckoning nor account with me, nor so much as members of the sacred People (for all their profession of holiness and Saint-ship) who were all numbered and in • olled▪ E •• l. 20. 12 but rooted out of the holy Land▪ yea of the World Ezek. 13. 9.

2. But, as it is said, some of the ancients (Augustine, [] Chrysostom, Ambrose and Basil, wi • h Vincentius Le • inensis, and the Vulgar Latin) road these Words, not keno— but kainoph • nias, not vain-babbling, but new •• sse of Words, and of Language; and this is also very offensive and dangerous, and commonly tends to the detriment and corrupting of wholesome Doctrine▪ and argues much lightness and vanity of mind and wit. It is to be observed, how some nowadays especially, do wonderfully please themselves▪ in the use of uncouth words, and innovation of Words and Phrases, with new Forms of Speech, with a gibberish and je • gone Language, such as the Scripture own • not, and which▪ men truly wise, and spiritual, use not, yea, understand not; seeing under such strange • and affected Language, they have cause to suspect some deceit is hid, and a quite contrary meaning to that which is pretended by them. As to unknow sin, which in a charitable construction, may i • ply, to look on sin a • a stranger an enemy, and to have no more to do with it: and so being urged, they will tell you, that is their meaning: yet in very deed their meaning is, a not being touched with any sense, remorse, or conscience, for sin committed; as supposing themselves in such an estate now, as Adam was in before the Fall, who knew experementally, only good, and not evil. I have had experience of this, and the like juggling of some Familists? as Master Calvin mentions the like in the Lebertines in his time.

Now these Words so read belong to such Innovators of Words and Phrases and bid us beware of such profane Novelties, least any spoil us through such vain deceit. And so bidding us avoid Novelties, whether of words, or of things and Doctrine, he shows what, on the contrary we should follow, namely, ancient Truths, and Scripture Language; for if Noveltie be profane antiquity, (ac • ording to Scripture) is sacred Its not to yield, so much as in a Letter, to such as we have cause to suspect.

Let this also teach us all not to stumble at the (supposed) meanness, and (as we in our shallowness are ready to think) at the low Phrases and expressions of the Scripture-style, or lowness of the Doctrine of Christ crucified, and of his Ordinances, &c. Affect not in yourselves, or others, high Notions, unusual expressions, to make you only admire what ye understand not, or to take them the rather to savor of more spiritualness; when, in truth, there is nothing in such affected suttleties of words, but deceit. Keep we rather Paul's Form of wholesome words; and let us learn to be joined, not only in the same mind and judgment, according to God's Word, but also to speak the same things, 1 Cor. 1. 10.

3. The second Epithite in the Text▪ is Profane: So 1 Tim. 4. 7. 2 Tim. 2. 16. And what is Profane? that which hath nothing sacred, nothing truly religious in it, as being strange and far from the wholesome Truths taught in the Word and Church of God, which is his Temple; new and unheard of opinions obtruded upon God's People, and as it were New and other God's which we have not known, as Deut. 13. 2. as the Old Testament so calls them in an Allegorical way, because such Heretics observe and stick to their own opinions, and honor them, as the Heathen observed their gods, or these babblings are Profane, as being impure, polluted, carnal, &c.

Now, This profaneness may refer either to profane and carnal men, to men of profane Spirits: or to such Doctrine as tends to profaneness.

1. Of profane and carnal men; who yet would be distinguished: Some, otherwise truly spiritual, may be called carnal comparatively to such as are more Spiritual, and raised: Babes in Christ, unto whom Paul could not speak as unto Spiritual, but as unto carnal—as not able yet to bear (strong) meat, but to be fed with Milk. For (saith Paul) ye are ye • carnal; which he said because of envying, strife, and divisions and factions among them, ver. 3. For which one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? ver. 4. Whereas if they had eyes to discern, they would find Paul and Apollo, Cephas and Christ, all to agree in one. But such commonly in young beginners is their zeal to their own more immediate Teachers by whom they have any whit profited, as that they envy the like or better parts of others, as disparaging such as whom they zealously (but not well) affect, that they might exclude others. As Johns Disciples in zeal to him their Master, sought to lay envy on Christ himself, John 3. 26. This blind zeal, in such, we may a while bear with, and pi • ty▪ but yet must take heed of it: It savors too much of the flesh, of corruption, and of ignorance. They contend profanely about they know not what, as those two, who both zealous of Martin Luther, and his Reformation, contended the one with the other, the one under the Notion of a Lutheran, the other of a Martinist.

2. Some again truly (if not wholly) carnal, natural and of profane Spirits, as Poter speaks of them, speak great swelling words of vanity, and allure, through the lusts of the flesh, through much wantonness, those that were clean (or for a little, or a while) escaped from them who live in error: whilo they promise them liberty, they themselves are the servants of corruption, &c. 2 Pet. 2. 18. 19. &c.

Such are they generally as are of unreformed lives themselves, and therefore can never have a constant sound judgment of Divine Truths, nor true and hearty love to it. These either bring senses and meanings of their own unto the Scripture, or profanely suit, apply, and wrest Scripture to their own meanings, disposition, and affection, thereby to justify, if they could, their own lewd practices, opinions, and ways: as being covetous, they wrest that Scripture, 1 Tim. 5. 8. If any provide not for his own—he is worse then an Infidel: and for deferring Repentance abuse other Scriptures. Howsoever, for want of true and sound love to true Doctrine, they are justly given up to believe (and to teach) lies, 2 Thess. 2. 10. 11. Jude Ver. 10. —What they know naturally as brute beast, in those things they corrupt themselves.

But for us, It teacheth us first, to desare especially to hear such as are most conscientious themselves; and endeavor a conformity of life to the pure word which they teach. and who Russian-like, conform not to the fashions of the World, Rom. 12. 1. 2. Secondly, And for our own practice, to study holiness of life, and labor to live according to that Doctrine which is according to godliness; and according to that measure of knowledge, though it be but small, which we have: for we have a promise, John 7. 17. If any man will do his will, (that good, and acceptable, and perfect will of God, Rom. 12. 2.) he shall know of the Doctrine, whether it be of God— that is, he that makes conscience to do what he knows, shall know more, yea, and more certainly, and be assured of what he knows, and so shall be kept from an ignorant doting about questions and strifes of words—perverse disputings of men of corrupt (and profane) minds, and destitute of the truth, &c. Otherwise, God will extinguish that little light men have, and give up to error delusion and a reprobate mind; so punishing profaneness of heart and life, by, and with a corrupt judgment, Rom. 1. 28.

2. Profane babbling▪ relates to such Doctrine as tends to Prophanesse, and opens a way to licentiousness of life, and opinion; whereby the name of God, and his Doctrine is blasphemed; as to teach▪ that Servants, being converts and Christians owe not that honor to their own Masters (as formerly) who either as yet believe not, or as are believing: and so may despise them, because they are Brethren, and in that relation equals. This is no part of that Doctrine which is according to godliness, 1 Tim. 6. 1. 2. with 3. but argues pride and ignorance, ver. 4. Such are the Doctrines of those that make all, 1. Times and Days alike, as denying the morality of the Christian Sabbath, and making each day alike; so hiding their eyes from the Lord's Sabbaths, whereby▪ he is profaned among them. 2. That make all Person • alike, (especially of their own Profession;) all the Congregation to be holy, or Saints (as in the Original) fit to offer their own sacrifice, and to thrust into the Priests Office; and as for Moses and Aaron, the Saint of God whom God had chosen and called, they are charged to take too much upon them, and to lift up themselves above the Congregation of the Lord. But the Lord presently shown with a witness, who were his, and who holy and Saints and called to come near unto him, Numb. 16. 1. 2. 3. 4. 5 &c. These also are the Priests, that put no difference between the holy and profane, neither show difference between the unclean and clean— Ezek. 22. 26. 3. That make all things alike, vi • la • ing God's Law, and profaning his holy things, and the name of the Lord of Hosts, in that (with the Priests and People of old) they▪ in effect, and by their practice, say, The Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible, Malachi 1. 12. This was spoken of the Altar and sacrifices offered thereon, which, as holy signs of God's presence among them, were to be offered, as of the best, so from knowledge and Faith and with repentance and holy meditation, and so with reverence to God's name.

Now, looking on the Altar, as being much short of that splendor which it had before the Captivity, and nos discerning aright the end and use of the Sacrifices; they indeed offered them, but this they did▪ both remaining still in their sins, ignorance, impenitency and unbelief; and also thinking anything or Sacrifice good enough for God, though it were torn lame, and sick: and so by their contempt of the signs, they bewrayed a profane conceit yea, and contempt, of all godliness and of God himself.

And thus it is now with such, as not looking upon the external Ministry or Doctrine, or on the Sacraments, a • Ordinances of God, and as having annexed to them, in the right use those of special and higher blessings then the signs and what is outward in them, can reach unto, count meanly of them, and as ordinary things. And so some presume to partake of them in their sins without due reverence and preparation of heart, and so offer blind and lame Sacrifices; a • the profaner sort. Some look on the Sacraments only as bare signs, as the Anabaptists; and on the Word so▪ as that any common (and so far profane) man may at his own hand take up the Ministry of it. Otkers admire themselves, as being above all Ordinances, which accordingly they debase; as expecting good from God some other and higher way. And lastly, some look upon the holy Sacrament and Tab • e of the Lord, as contemptible profane and polluted (at least) to them, if they should partake of it with any such, as they account not Saints, and true converts in the strictest sense. Though it be most true, that none but such partake savingly thereof: yet whether it simply be a polluting of that Ordinance and Table, if such be admitted as profess Faith, Repentance and a serious desire and purpose to renew their Covenant with God, and thus to seal it, (being otherwise assured and told of the danger of unworthy Receiving) I leave it to further disquisition. But this by the way.

Only for conclusion of this Branch, it would be considered, that though by some, the best and holiest Teachers may be thought to be biblers for so Paul, by the profane Heathen Athenians, was called and accounted, Acts 17. 18. Yet such only consent to, and trach wholesome words, even the words of our Lord Jesu Christ, and the Doctrine which is according to godliness, and which leads thereunto. And therefore Paul tells Titus▪ and in him all faithful Teachers, saying, This is a faithful saying, and these things, I will that thou affirm constantly, that they which have believed on God, might be careful to maintain good works these things are good and profitable unto men. But avoid foolish questions and strivings about the Law; for they are unprofitable and vain, Titus 3. 8. 9. and not only vain but profane, and tend to profaneness; which Paul here would have us avoid; and as elsewhere, shun; and that upon this ground; But shun profane and vain babblings; for they will increase to more ungodliness, 2 Tim. 2. 16. and at length, end in irreligion and Athei • me; as we see too palpably in these our days.

2. The second thing here to be avoided is, Antithesi • , or opposition of Science falsely so called: or oppositions and gainsayings of sinners, and their contradictions of Christ, and the truths of the Gospel, which many use in a confidence or vain conceit of their own knowledge and wisdom, such as the proud Pharisees, who thought themselves the only seeing and knowing men in their time, John 9. 40. 41. such as the old and new Gnostics the Jesuets, who, like the Greeks of old account, all Barbarians to themselves, or like many now in these our days, who, under pretence of deeper and higher wisdom, new lights and discoveries, and (in a word,) of wisdom pretended to be taught them more immediately by the Spirit, and above the Word and Scriptures, or at least above common capacities, do seek, through their acute and crafty subtleties and wranglings, to oppose the holy truths of God, his ways and worship, advancing their own supposed wisdom and science, against the same, at least, equalling themselves (for gifts and authority from God to Preach, and Baptize) to the Apostle Peter, professing, (and it was professed by the Anabaptist T. L.) that he had as good ground and authority from God, for that he undertook to do and practice, as the Apostle Peter had for that which he did, Acts 2. So that now it seems, we must so far admire, believe and embrace their Doctrine, and so far honor the Spirit of God speaking to them▪ in them and by them, as not to offer to try the Spirits (by which men speak) any longer by the Word &c.

The Scriptures tell us of some whom it calls antilegon • es, ga • n sayers of sound Doctrine, Tit. 1. 9. and antidi • tithem • nous, such as oppose themselves, 2 Tim. 2. 25. We, passing by other times, yea, and places, may look upon a Generation of men among ourselves in these days of liberty, and take notice and see, what an high strain of knowledge some are come unto, and others are following hard after, &c. who so far advance their supposed knowledge by the Spirit, as that they oppose it to the crying down.

1. Of many ancient and Fundamental truths, under pretence of their new lights: calling and accounting the constant Teachers of Orthodox Doctrine, Priests of Antichrist, or of Baal; herein showing themselves like the blasphemous Jews of old, who, filled with envy, spake against those things which were spoken by Paul. contradicting and blaspheming, Acts 13. 45.

2. Of the Scriptures themselves, and their authority, in part at least, if not wholly. And this they do whilst,

1. They charge them with Contradictions (and so make the Scriptures oppose themselves) and with obscurities, &c.

2. They deny the Authority of the Old Testament, as of no binding power to them now: and so oppose the New and Old Testament.

3. Yea, they deny the Scripture to be a Rule, touchstone, or standard of truth; and so oppose it to the Spirit and to their supposed spiritual revelations, as that they count it a straitening to the Spirit of God, and an indignity offered unto it, to bring it (and their supposed Inspirations) to the touchstone of the Scriptures. Of such small account are the Scriptures with them, as if they were a Rule only of men's Invention, and not of God's own Ordination; or as if they were not given by the Inspiration of the Spirit of God, and therefore not always uniform to the Spirit by which at first they were written. And thus doing, the difference will prove to be not between the Scriptures and the Spirit of God, which agree well enough, and are ever like themselves; but between the Spirit of God, by which the Scriptures were given and their pretended Spirit by which they speak and so oppose at once, both Go •• Spirit, and the Scriptures.

4. Howsoever, they so far oppose their own understanding to the Scriptures, that, pretending they are dark, obscure, misterious, and hidden, and the mistery wrapped up in the history, they must be unfolded by their allegorizing of them: so making them speak what they in their wisdom think they should •• eak, though it be non-sense: As if the darkness were in the Scriptures, and not in themselves: Pride so blinds their eyes, that under pretence of running far enough from the Letter, which they judge carnal and killing, they make it (by allegorizing) echo to the found which is already in their own cares, as one speaks, who knows them well enough.

5. Nay yet, looking upon their own ways of holiness, as higher then the Scriptures can bring them unto, they think the use of the Scriptures hath its period and time with men▪ beyond which it is useless, and improper to attend to it▪ though formerly of use. So they interpret, 2 Pet. 1. 19. Isaiah 54. 13. Jeremy 31. 34. and 1 John 2. 20. 21.—27. Which place the said Writer sufficiently vindicates.

6. Howsoever, some we have, as Walwin, and those of his stamp, That question the authority of Scripture, and a • Satan dealt with Eve by questioning —hath God said, &c. so they with their Proselytes —how know you the Scriptures to be God's Word. &c. and at length flatly deny them any authority, so bringing in nothing but profaneness, licentiousness, and at length, mere Atheism, and so by a Popish but Devillish policy, denuding them of all Religion, make them fit to receive, what new Impressions (like an empty Table-Book) they please, and so to win them sooner to themselves.

3. They oppose their wisdom, not only to overthrow the Scriptures, but by a new kind of Levelling, they would subject the Wisdom of God therein, and thereby manifested to the model and scantling of their own fancy and foolish opinions and conceits, under the name of Spiritual Revelations; whilst they, (accounting it seems God's wisdom to be foolishness) mount themselves above all his Ordinances as of Preaching the Word (though it be the Preaching of Christ Crucified) of Baptism (that of Water, which they utterly deny) the Lord's Supper, Church-fellowship and assembling.

4. And, (to give you it in the words of another) after they have a while served their turn of Christ Crucified, they sting him away as an eliment as beggarly as any of those Ordinances which represent it, and under I know not what vanity, or pride of Notion, cast that behind their back • , which Paul in his Preaching desired specially to know and manifest, 1 Cor. 2. 2.

5. Last of all, some are come to such an height, as to make themselves Christ and God, and to style themselves, The Lord of Hosts.

Oh Blasphemons Pride! This is indeed with a witness, to be Godded with God▪ and Christed with Christ; which is a piece of the Doctrine of H. N. father of the Familists. What kind of Wisdom and Knowledge is this, that these New-Teachers have attained unto. May not the Apostle very well, and in a gentle term, name it, Science, falsely so called? what is it indeed but folly, if not▪ fury and madness: •• ke that (but far transcending) of the Pagan Romans, of whom it is said, Professing themselves wise, they became fools, Rom. 1. 2 • . so its here added in the next verse, (but I mean not to prosecute it) concerning the Science of these wise Masters.

Which some professing, have erred concerning the Faith. And what is this they profess, (or as some read, promise?) but some new and unknown Doctrine, which they call the true Faith, and which none besides themselves understand, hid from ages, newly revealed to them, which their Disciples must learn in secret, and by stealth, and teach as privately, it being granted only to a few to understand the secret of▪ such a Mystery: And as one Praphrasing on those words, asketh

But what follows? But he knoweth not that the dead are there, and that her guests are in the depths of Hell. And who are these her guests? such, saith Paul, as with themselves, have erred concerning the Faith.

Such high knowledge so promised and professed, is but error and science misnamed or false. Such wisdom may soon be discovered, by that description which Saint James gives of the like; and from the Properties of that wisdom which is truly from above. Of the one, he saith there is no cause to glory in it, seeing it is but a lying against the truth, if men have bitter envying and strife in their hearts (as such Men as we speak of seldom want it.) This wisdom descendeth not from above, but is earthly, sensual (or natural) and devilish—But the wisdom that is from above is first pure, then penceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality (or wrangling: and last of all) without hypocrisy.

Neither need we other argument to dissuade from such • ai • Profession of Science (which some make show of, as if they, and they only, by their new light, knew the whole mind of God) then this, that commonly such as so profess and promise most, soonest err or go astray concerning the Faith, ver. 21. that is, they (and their admirers and followers) miss of the main scope and mark of the Gospel; which is he sleight error in Re • igion, but is an overthrowing of the Fundamentals thereof, which they hold no longer, and that perniciously to the subverting and overthrowing of their own Faith, and the Faith and Souls of others also, 2 Tim. 2, 14. 18. the Metaphor is taken from Archers▪ who miss of their mark and aim to signify an error in Faith, such as depriveth a man of the fruit which it brings forth, and of the end at which it aims; which is no other then the salvation of their souls.

We see hence, how needful it is, that we all, but we especially of the Ministry, do look well to our charge and to keep uncorrupt the Doctrine of God, that of Faith and love, and not to suffer it to be falsified or adulterated, but to beware of the causes of corrupting it, as negligence, suffering the enemy to sow Tares; want of Love to the Truth. This provokes God to take it from us, or to give us up to believe l • es. Its not said because they have not the truth, but b • cause they have not the love of it, 2 Thess, 2. 10. 11. One o • her more special cause of corrupting the truth is, A yielding too far to others and their fash • ons for fear of offending them; which was Peters fault, who yet is blamed by Paul, and that justly, for not walking uprightly, according to the truth of the Gospel, Gal. 2. 1. 12. 13. 14. (and I wish i • were not our fault in forbearing to give the Sacrament of the Lord's Supper, so long, through fear of offending them, who, too readily charge us with putting no difference between the holy or Saints, and profane.) Yea an ascribing too much as to Places, suppose to Rome (which brought forth Antichrist:) to the bare Temple of the Lord which brought forth superstition in the Jews, Jer. 7. 4. So especially to men's Persons, whom we are ready to admire, and so in respect of their Persons, suck in their errors; as do such as ascribe so much to the Fathers by which means, Doctrine in Popery began to be corrupted, though, the Fathers themselves, would have all to examine their Writings by the Rule of the Scriptures. And so now a days, men's persons, or personal gifts are looked upon, and they admired, for their true or supposed learning, sanctity, or the like; and their errors, under such pretences, received without examination: Whereas, It is God only that cannot lie; who must ever be acknowledged true and just in his sayings and word: and every man altar; either actually, or in possibility, he may lie, and is not without peril of lying. Yea, God often in his Providence and Wisdom suffers great men to have great errors, and to be Authors of novel opinions in the Church, and to use their credit to draw others from the truth to strange Doctrines, as to strange gods whom they have not known, not only to humble them, if they belong to him, but to try us and our love to his truth, which he will have to be loved, and entertained for its own sake and worth.

Which Mystery is taught us expressly by Moses, where speaking of some supposed great Prophets, who pretended dreams and revelutions yea science such as reaches far above all human knowledge, even ability to foretell future contingents, and to work wonders, (therein like unto God, who • e properties these are, Isaiah 41. 23.) he tells us withal, that whereas the End of such Prophets is to draw people from God, and to go after other gods, (or new and strange errors) which they have not known; yet God's end is thereby to prove them, to know whether they love the Lord their God with all their heart, and with all their soul. And therefore, saith the Lord, thou shalt not hearken to the Words of that Prophet. This is the Reason why God doth not forbid that to be taught, which yet he forbids to be heard or hearkened unto. And he gives the rule of trial withal, whilst he inserts these words, (speaking of those other God's) Which thou hast not known, that is, which God never made known to them before. And verse. 4. —Ye shall walk after the Lord your God, and fear him—and that Prophet shall be put to death, &c. So Paul, There must he Heresies among you, that they which are approved, may be made manifest among you. Such great and able Doctors, for Knowledge gifts, abilities and eloquence were Nestorius, Pho • inus, and Apoll • naris, whose errors therefore were great Tentations. But what shall we say of some new upstart Teachers every way short of the fore named for Science, Parts and Learning; yet equalling▪ yea, far surpassing them for heinousness of error and b • asphemy? Shall we stumble at such blocks, and not look upon them rather as sent to try •• and our love to God, and his ancient truths? Avoyd them therefore; and keep we that Depositum, or that sound Doctrine committed to our trust. Hold to that Form or Pattern of wholesome words: If there come any unto you, and bring n • t this Doctrine, the Doctrine of Christ, receive him not into your house, neither bid him God speed John 2 Epist. ver. 9. 10. 11. And saith Paul to Titus, and to us. Hold fast the faithful Word as it hath been taught, &c. for there are many unruly and vain talkers and deceivers—whose mouths must be stopped—

Now how this Doctrine is to be kept, many Directions might be given. First, The Apostle here, having given this Charge to Timothy, knowing it was not in his Power as of him • else to keep it; that is, either to fol • ow these directions, or to avoid the danger of sedu •• ion▪ concludes with Prayer to God for him, saying Grace be with thee; and seals it by adding his Amen. This sound Doctrine cannot be kept by our own strength: It hath many enemies, not only Heretics, and sedu • ers, but profane persons, hypocrites, persecu • ors, our own corrupt nature &c. God's Grace must act him and us in this and all other like duties. Paul knew this in his own experience; what he could not effect (as he would) otherwise, he obtained by the Grace of Christ, which proved sufficient for him, 2 Cor. 12. 8. 9. By which grace and strength from Christ, he was able to do and suffer all things. Phil. 4. 13. 2 Tim. 4. 17. We may work and act with God and his grace, not coordinately as causes in part with him, he half and we half; but subordinately and as we are Instruments, and are acted, directed ordered and assisted by his Grace. This made Paul say, By the Grace of God, I am what I am: and his Grace which was bestowed upon me, was not 〈…〉 , but I labored more abundantly then they all; yet is t 〈…〉 , but the Gra • e of God which was with me. 1 Cor. 15 10. I, and yet not I; how can that be? We may be said to labor, a • t, hold fast, and keep, &c. b • c • u • e the will and understanding is ours in which regard God gives and ascribes the action to u • ▪ but the power and ability by which we do these things is God's, and is from hi • Grace. All which teacheth us, as to Pray, endeavor, and seek strength and grace from Christ, and in all humility to depend in all things we do, on his grace and assistance; so to acknowledge his goodness and mercy who Crowns his own work in us.

2. Now as Paul begs Grace for Timothy, so directing him elsewhere to the means of keeping this Charge, he sends him to the Holy Ghost, saying, 2 Tim. 1. 14. That good thing which was committed un • o thee, (that is, the Form of sound Words) keep, by the Holy Ghost, which dwelleth in us. For by the Holy Ghost, as it dwelleth in us, we are enabled hereunto. The holy Ghost is everywhere as a Spirit, but not as Holy; so only it dwells in the hearts of the godly, as in its own house and temple, as having a propriety in us, and challenging Rule and Government over us, which it exerciseth, First, By captivating our understandings, wills and affections and whatsoever in us opposeth it self, • Cor. 10. 5. Secondly, By setting the heart at liberty. Thirdly▪ By stirring up good motions and affections in us, turning all the Powers of Soul and body to their right ends and ob • ects: All which it doth voluntarily, at its own pleasure, not ours; and in such measure as it pleaseth, not always putting forth it self to the full, either in mortifying of cor • uption, or aff • arding strength. And therefore we are to writ on the motions of it, yea. (in the case we have now in hand) to stir up the gift of God which is in us, and the graces of his Spirit, by which we may be further strengthened and enabled; and that made easy to us and sweet, which otherwise is harsh and hard▪ It is the Spirit of God by which the Word and true Doctrine of Christ was, and is given, as it enlighteneth: and it is the s • me Spirit of God which by the truth, sanctifieth us, and which by the Power of it and according to the Rule of the Word, will keep and preserve us in the truth, and discover unto us all Spirits of error, contrary to the Word, which seducers and Heretics are ready to father on the holy Ghost, (which Papists pretend to be President in their Councils, as others in their Factious Assemblies) though they follow not the direction of the Word.

3. Lastly, So rest on, and trust to the Spirits direction and assistance, as to be sure, and most careful, constantly to remember and hold to the old Apostolical and Fundamental truths of the Word, which were at first made known by the Spirit, which is ever like it self, It is the Spirit that is promised to t • ach us all things; the things there spoken of are such things as Christ spake unto hi • Disciples, being yet present with them, of which they were not so capable at that time. Now, saith Christ, the holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Now what was brought to their remembrance, the Apostles taught, and sought to bring to the remembrance of other Disciples; a • Peter, I will not be negligent to put you always in remembrance of these things, &c. 2. Pet. 1. 12 and accordingly Paul to Timothy, If thou put the Brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ, nourished up in the words of Faith, and of good Doctrine, whereunto thou hast attained: but refuse profane and old Wives Fables, &c. 1 Tim. 4. 6. 7. and 11. These things command and teach— And what saith the Apostle John? Let that abide in you, which ye have heard from the beginning—if so—ye shall continue in the So •• e and in the Father—These things have I Written unto you concerning them that seduce you, 1 John 2. 24. 26. And Christ himself saith to us, as once to the Jews. If ye continue in my Word, then are ye my Disciples indeed: And ye shall know the truth, John 8. 31. 32. And it was the commendation which Christ gave to the Church of Pergamos—thou hast holden fast my Name, and hast not denied my Faith, that is, the Doctrine of Faith Revel. 2. 13. And his Exhortation and warning to the Church in Sardis, Remember therefore how thou hast received and heard, and hold fast, and repent, Revel. 3. 3. So Tit 1. 9. —A Bishop must be one—holding fast the faithful Word▪ as he hath been taught. And to Timothy, saith Paul▪ Hold fast the Form of sound Words, which thou hast heard of me, in faith and love which is in Christ Jesus, 2 Tim. 1. 13. And to the Colossians, whom he sends to Christ's fullness in the mystery of God and his Word, Lest any should beguile them with enticing Words, he adds this Exhortation. As ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with thanksgiving: beware least any may spoil you through Philosophy and vata deceit, &c. Coloss. 2. ver. 3. 4.—6▪ 7. 8.

Still we see we are sent to the Doctrine and faith once, (and but once) delivered to the Saints, both for our rooting and building up in it, for which, if we could also be but truly thankful, we should not so easi • y be beguiled with enticing words, or given up to vain-deceit.

I Conclude first, with that serious advice given by Paul, Now I beseech you Brethren, mark them which cause divisions and offenses, contrary to the Doctrine which ye have Learned, and avoid them, Rom. 16. 17. And with that of Peter, which was his Farewell, (as this is like to be mine) to his Charge, (the converted Jews, but now in great part, after his first Epistle to them, perverted by errors; having also turned the grace of God into wantonness, and forsaken the truth.)

—I will endeavor, that you may be able after my decease, to have these things always in Remembrance, 2 Pet. 1. 15.

But what things? First, Negativrly, not first, cunningly devised Fables, verse 16. Secondly, Not new or other lights and discove • ies to be revealed in after Ages, and not formerly or yet then heard of; whether Popish unwritten verities as mystical reserves; or any other New Gospel, other O • dinances, unheard of Truths as some perhaps would gath • r from Peters mentioning of the present truth, ver. 1 • . whi • h as they think, relates to or infers, future truths not then made known. Clearer manifestations of the same ancient truths we deny not▪ and here we are to • d of things, not to he newly discovered, but remembered, such and no other then our Savi 〈…〉 t, of which he saith▪ These things (all needful t • ings) have I spok • n unto you, being yet present with you: There things then were present truths John. 14. 25. yet he tells 〈◊〉 that he will send his holy Spirit, who shall teach th •• all things, and bring, saith he, all things to your remembrance, whatsoever I have said unto you, verse. 26. Not any •• ew or other Truths, which yet so many now would father •• on the Spirit. This •• that Faith which was once (and •• t once) delivered to the Saints, Jude 3. to be now, and yet contended for, against all new and other supposed truths or revelations.

2. Affirmatively; These thing • in Peter, were Apostolical Truths, which he had taught them in his former Epistle, and now teacheth them in this, he had written and testified that this (id est. the Word, which by the Gospel was Preached unto them, 1 Peter 1. 25) is the true Grace of God, wherein (saith he) ye stand, 1 Peter 5. 12. ed est, the true Doctrine of free grace not grace misapplied or abused to wantonness and licentiousness, not racked or extended beyond its bounds. Which grace if it were still truly taught, we should not hear of such Doctrines as these, First, Justification, before Vocation and Faith. Secondly, God seeth no sin in Believers. Thirdly, They sinning, though grossly, a • e as much in God's favor and love, as the glorified Saints: yea, and they, even before renewed repentance, are bound to believe it. Fourthly, No reconciliation of God to sinners, but only of sinners to God. Fifthly, Reconciliation to God, without satisfaction by Christ. Nay sixthly, Universal gra • e; yea actual red • mption in time, and salvation of all, even of very Devils &c. Here is grace enough, and free enough, if it were true Grace.

He again in this Epistle teacheth and exhorts to Faith and Piety and tells us, that God hath called us (through the knowledge of him) to glory (as the end) and to virtue (as the means;) to life and godliness, See 2 Peter 1. 3. 4. 5. 6. and 8. 9. 10. —If ye do these things, ye shall never fall. And in the body of the Epistle intending to arm them and us against seducers and false teachers, 2 Peter 2. 1. 2. &c. he recommends unto them the holy Scriptures, both Old and New Testament right • y understood. See 2 Peter 1 19. 20. 21. and 2 Peter 3. 2. These he makes a • the filed pole and compass which he would have them and us to steer our course by.

This being so, we see what to judge of our profane Anti • cripturists, who deny the divine authority of Scriptures▪ •• general. And of such whether Anabaptists; or 〈◊〉 ▪ who deny the authority of the Old Testament so that being 〈…〉 therewith▪ (as in point of the Magistrates Power in reform 〈…〉 Religion, and punishing seducers, and of their usage an • practices according to God's command and, Institution o • the Sacraments, and things belonging to the Covenant of grace in those times,) We are put off with this, Oh, th •• was in the times of the Old Testament, Things are more spiritual now▪ &c. Yea, they so look upon the Writings thereof, as if they were only and merely a dead Let ••• , without-life, spirit, ye • , without Christ, as if men were f •• only with temporal prom • ses, of an earthly Canaan, & c▪ which indeed to avow. I can account little: other th • n blasphemy. But no marvel, seeing now, in these days of the Gospel, some will be learned above the Scriptures •• en of the New Testament too, yea, will be above all Ordinance • ▪ if not above Christ himself, pretending a n • e • er • way 〈…〉 Communion with God, and more •• med are then 〈…〉 .

I might also show, what Things both for Doctrine and 〈…〉 only Peter▪ but Paul and John, &c. would have •• •• member, hold fast, and teach to others. See 2 Tim. • . 15. 1 • . 1 • . and • . 2. 3. 4. So Titus 2. 12. 13. 14. 15. Th • s • things speak and exhort. So Ti •• s 3. 1.—8. and Philip. 4. 8. 9▪ • Thess. 4. 1. 2. 3— So John, 1 John 1. 4. and chap. 2. 1.—3.—6.—24.—26. These things have I Written unto you, concerning t 〈…〉 that seduce you. And chap▪ 5. 13. But to conclude. The Knowledge and Remembrance of such thing • would keepers from error, and from falling from our own s 〈…〉 esse. 2. Peter 3. 17. And so should the 〈…〉 transmitted pure to Posterity, when we are dead and 〈…〉 ▪