THese Words are part of Pauls Charge given to Pauls Charge to Timothy. Timothy, and in him to all faithfull 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 Devill 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 imployed in Planting Churches) Writes this Epistle to him, to instruct, strengthen, 1 Tim. 3. 14. 15. and encourage him; Exhorting him to Root out that evill 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 insuing 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 Especially c [...]ncer­ning himselfe and other Ministers to be Ordained. gives Precepts necessary for Pastors, that they not onely preserve a good Forme 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 inabled him, and counted him faithfull, putting him into the Ministery, 1 Tim. 1. 11. 12. Gal. 2. 7. and having committed the same to Timothy in a summe and forme of sound [Page 2] Words; he not onely chargeth Timothy to hold fast that forme 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 warre a good warfare, holdi [...]g Faith and a good Con­science, 1 Tim. 1. 18. 19. and to exercise himselfe (rather) unto godlinesse, 1 Tim. 4. 7. But now Paul having given Timothy this especiall Charge concerning such as he was to Ordain and ap­point to the Ministery, to lay hands suddenly on no Man, 1 Tim. 5. 22. (And indeed men are not to be installed into Ecclesiasti­call Office rashly or suddenly, without sufficient examination of gifts, and triall of life and conversation:) these particulars In six 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 As concerning August 29. 1648. pag. 23. 6. to which, its thought fit that demands be made to such, as by the Forme 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 firme perswasion of the truth, or Faith 1. Their faith and soundnesse in it. of God, which he is to Preach. This Charge I commit unto thee Sonne Timothy—holding Faith, 1 Tim. 1. 18. 19. that is, the true Doctrine of Faith, thy selfe; 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 faithfull 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, evill surmisings, perverse disputings of men of corrupt minds, or gulling one ano­ther (as now, especially in these our dayes we find, 1 Tim. 6. 4. 5. He would not have us consent to any that teach otherwise, And perswasion of the truth they teach. and who themselves consent not to whole somewords, ver. 3. or to the Doctrine which is according to godlinesse, he would have us perswaded of the truth which we professe, against all opposite errours of the times.

[Page 3] 2. Paul would have such as enter the Ministery, in desiring that Office, to intend the work of it, and not the honour sim­ply; 2. Concerning their Ends and Aymes in desiring the Ministery. yea, and to doe good in it, it being a good worke, and not (so much) to receive honour from it; nor would he have such either to ayme at any other base end, as filthy lucre, as some for that end teach things they ought not, Tit. 1. 11. or to doe ought of that nature, no not Preach Christ, out of the grounds of envie and strife, and of contention, to adde 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 spirituall gifts, he would have them follow after Charioy, and desire Spirituall gifts, but rather that they may Prophesie, 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) Wisedom, and the entising words thereof, 1 Cor. 2. 1. 4. but) that they may excell 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 Ministe­ry, to be men of resolution, that they will use constant dili­gence 3. Their Resolution and diligence in it. 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 faithfull 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 Faithfull in keeping and maintaining the truth of the Gospel committed to them, 4. Their faithful­nesse and Zeale in maintaining the truth. and the purity of the Church against errour and Schisme, &c. even as he himself by Jesus Christ was counted faithfull, and by him put into the Ministery, 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 Forme 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; avoyding, &c. of which more anone.

[Page 4] 5. Paul would have such to be also unblameable for life and conversation, and to be examples of beleevers in word, conversa­tion 5.Their unblame­able life. 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 vertues required in Bishops or Overseers, and other Ec­clesiasticall Persons; see at large, 1 Tim. 3, 2. 3. They must be blamelesse, &c. and among other things of good (and modest) be­haviour, 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 godlinesse, 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 Righteousnesse, Godlinesse, Faith, Love, Patience, Meek­nesse, &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 shew thy selfe a Pattern of good works; In Doctrine shewing 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 6. Constancy and purpose to en­dure Persecu­tion. 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 hardnesse, 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 The speciall Charge here gi­ven to Timothy. is of speciall weight, and as it were the summe 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 speciall Charge 2. Parts. 1. A Charge. 2. A Direction how to keep it. 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 prophane and vain bablings, &c.

[Page 5] 1. The Charge is to keep this Depositum, or that which is committed to his trust. Concerning which, we have these 1. The Charge is to keep that vvhich is committed to his trust. VVhere, foure things. foure 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 selfe, or Duty of keeping it.

1. Who gives it? Paul, This Charge I commit unto thee, 1. Who gives this Charge. Sonne Timothy, according to the Prophesies which went before on thee, &c. 1 Tim. 1. 18. Paul who had been charged with the 1 Paul, Ministe­rially. Gospel himself, as is said, gives this charge in the name of God, to Timothy, not onely 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 Forme 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 carefull, faithfull Mi­nisters VVhich teacheth to transmit sound Doctrine to Po­steritie, by the example of Paul. are, and should be, of the good estate of the Church, and of soundnesse of Doctrine, when they are gone, transmitting the forme 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 faithfull 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 Gods Flock to them, in these Words, Take heed therefore unto your selves, 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 [Page 6] become sound Doctrine, &c. To this example of Paul, I will onely add that of Peter (to whom the Gospel (especially) And of Peter. 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 carefull 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 endeavour, saith he, that you may be able after my decease, to have these things (these ancient, present, and fundamentall truths) alwayes in remem­brance, 2 Pet. 1. 12. 13. 14. 15. See also, 2 Pet. 2, 1. 2. 3. &c.

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

But what? Had Timothy here his Charge onely from Paul? No, we heard that Paul committed this Charge to him, ac­cording [...] [...]od and Christ authoritatively. 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 inables and puts into the Ministery, but he doth this by the hand ordina­rily, and Ministery of men, his Officers, and by the means of an externall call and Commission. As again, 1 Tim. 4. 14. Neg­lect not the gift that is in thee, which was given thee by Prophesie (and therefore from God) with the laying on of the [Page 7] 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 Both calls (from God and Man) must usually con­curre. must concurre, and the Call, Commission and Command to Preach (as a Pubiique Officer) is not onely 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, 2.To whom this Charge is given, To Timothy. Vincent. Leri­nens. O Timothy: This ô, or exclamation, saith one, Exclamatio ista & praescientiae est pariter, & charitatis, argued in him both foresight of errours, and Love or Charity; Pr [...]videbat enim futuros, quos etiam praedolebat errores, for he foresaw those er­rours would be, which he could not but grieve to foresee.

But what? Is this Charge given to him onely? No, Quis est And to all Mini­sters especially. hodiè Timotheus? nisi vel universa Ecclesia, vel specialiter to­tum corpus praepositorum? Who is Timothy in these our dayes. but either the Whole, or Universall Church, or specially the whole Body of the Rulers and Elders in it? who should both know, and teach the whole, and the onely will and worship of God, and hold fast the forme of sound words, received from the Apostles, &c. We all, both Ministers and People must look to meet with such errours, and to arme 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 3. What this Charg [...] or matter of Trust is. 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. I. Negatively. No [...] Traditions be­sides the Written VVord.

Well; I will onely thus reason: That which Paul com­mitted to the trust of Timothy, is no other then the forme 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 pleade for. What advantage A strong Argu­ment against Po­pish Traditions. is it to them, or disadvantage to us, that Paul first Preached [Page 8] and delivered in a summe and forme 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 Originall onely ( [...] or) besides that which we have Preached, condemns not onely such as teach contrary, but praeter▪ besides Scripture, (which two yet, in matters of Faith are in effect, all one) and Paul speaks not onely 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 whol­some Words (sound in themselves, and healing words) even the Words of our Lord Jesus Christ, the Doctrine which is according to godlinesse: and if he himself did [...] 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) Apostolicall, and therefore Divine, for it skils not whether God and Christ spake viva VVhat Paul gave in charge he both found written, and left written. 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 Sonne 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. That was the whole Counsell of God. 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 [Page 9] 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 counsell of God, Acts 20. 27. (and that to this Church of the Ephesi [...]ns) it followeth, that either Gods 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 summe of Heavenly Doctrine Written; so he and they left it (and no other) Writ­ten, So did other Apostles also. though more fully and plainly. This is expressely 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 counsell of God was made known? now, saith John, for himselfe and others, And these (same) things Write we unto you. What they as Christs 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 The unnecessa­rinesse. and call them Apostolicall, yet) they doe [...] teach other Doctrine, so charging the Scripture with Imperfection, 1. Of Popish Tradi­tions. 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, 2. Of supposed New-Lights. yea and authority of the Sriptures is denied or lessened.

[Page 10] 2. I answer affirmatively, that by the thing here committed to the trust of Timothy, are ment these foure things. 2. Affirmatively. [...]y this matter of [...]rust are meant [...]oure things.

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

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

The first thing then which is ment by this Depositum, or Thing committed to trust is, in the Scripture Phrase, The 1. [...]he Doctrine of [...]he Scriptures. Gospel of God, and of Christ, which is said to be committed to Pauls trust, 1 Tim. 1. 11. and Gal. 2. 7. or the Doctrine of the Scriptures, being the platforme 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 Spi­rituall Or Patterne of sound words ac­cording to Scrip­ture. health and soundnesse of mind, being the Doctrine which is according to godlinesse, 1 Tim. 6. 3.

Now this Forme or Patterne 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 On which autho­rity alone. the Con­science of Belee­vers vvill rest. onely contains sound words and saving; neither will the Conscience rest in any thing but in this, Thus saith the Lord, not thus faith the Church, suppose of Rome, or thus we the Bishops and Clergy of Rome beleeve, because the Church, that is, we our selves have thus or thus said. Nay, nor simply thus And no [...] on the pretended either Church or Spirit. saith the Spirit, unlesse 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, Esay 8. 19. 20. The true Beleever saith, I beleeve thus, and so, because Christ in his word, and according to it, hath thus spoken: I beleeve, 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 mens autho­rities, or pretended revelations without the word. For as God himselfe being the prime truth, in it selfe, as his Word is to us, as our onely Rule. God onely, who is the first and prime Goodnesse, is above all to be loved, and other things in and for him, seeing mans af­fection can find no resting place till it pitch upon him; (for all earthly things leave it empty and unsatisfied:) so God onely is the first Truth; he himselfe 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 [Page 11] first and onely Rule of truth to us, he therefore alone and for himselfe is to be beleeved according to his word. A true be­leevers judgement 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 essentiall word, and one in and from his bosome, he in these last dayes 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 one­ly one, true, and most ancient and first Doctrine, which was, and is delivered to the Church, and is primarily of Divine authority in it selfe, and Canonicall, that is, a Rule of Faith and Manners, of Faith and Love to us.

Other Formes of Doctrine, or of Faith and Love, which Other Formes, Creeds and Cate­chismes have thei [...] use, as secondary, rules to us. are taken out of it, are Rules secondarily, that is onely so farre 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 secundarily, which we of this our English Church have acknowledged and doe, 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 yeares after Christ. The like we say of such Forms, Models of Doctrine and Catechismes which are extracted faithfully out of Scripture. For what is such a Forme or Catechisme, 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 Fundamentall or of that necessity to be known.

2. The second thing here meant, are Ministeriall gifts and 2. Ministeriall gifts. abilities to dispence and divide this word aright with judge­ment, [Page 12] and such graces of God, which are given them by Jesus Christ, being in every thing enriched by him in all utterance, and [...]hich must be [...]ployed. 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 Schismes 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 wisedom) with excel­lency of Speech, and with the entising (or perswasible) words of humane wisedom, 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 diversitie of gifts, yet the same spirit—and that the manifestation of the Spirit is given to every man to profit withall, whether those gifts be the word of wisedom, the word of knowledge, the gift of faith, of healing, of working miracles, of prophesie, 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 inabled unto their Function, and which they are to stir up, 2 Tim. 1. 6. and to make use of for the spirituall good of others, not for vain ostentation, and to the adulterating of the truth and Gospel in the simplicity of the same. [...]nd accounted [...]or.

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 faithfull 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 spirituall gifts differ from worldly which perish and decay with use; but so doe not spirituall graces: they are lost onely whilest they are not imployed but, as it were, laid up in a napkin; as we see in him that hid his Talent, which wal therefore taken from him, and given to him that had▪ and well imployed five; and in such now adaies as for want of exerci­sing [Page 13] their gifts, otherwise good, become more and more unfit for the Ministery▪ and unable to doe the work of it.

3. The third thing committed to the charge of Timothy, and included in it, is the Function and Office it selfe of Teach­ing 3. The Office it selfe of teaching. and dividing the word aright. This charge I commit unto thee Sonne 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 Iesus 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 faithfull men, who shall be able to teach others also, 2 Tim. 2. 2.

From which places, and part of the Charge, we gather these VVhence vve learne two lessons. two Lessons. First, That Gifts and Abilities alove, make not a Minister of Christ, (in an ordinary way) and that Preaching 1. That Gifts alone make not a Mini­ster. of the word is not meerly an Act of Gifts, but of Office, so that Gifts and Calling, Matter and Forme must concurr to the constitution of him who exerciseth a Publick Ministery. So that if men will arise of themselves from among their Brethren, and fill their own hands, and run, being not sent, Its a Signe 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 himselfe 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 Though the gifts of private m [...]n and vvomen may and must be used, yet they make them n [...] Ministers. these be required but) unlesse 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 Pub­lick Instrument of the Church, and by vertue 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 The Ministery is a distinct Calling from others. 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 [Page 14] parts and abilities, to discharge the trust committed to them. Its not a mans able parts makes any, suppose Steward of your house, but your committing the Keyes into his hand; neither do Abilities, but Commission makes an Ambassadour. 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 shewed some scruple in the point, and are wont to tell them, Qualification is no calling; and so we say, that every one that is fit to be a Minister, is not therefore called to be one. But he that is In vvhich yet Mi­nisteri may be con­firmed by and from their gifts graciously and ef­fectually imploied. otherwise called to be a Minister, and hath had sufficient triall of his abilities, and of good successe, and Gods blessing on his gifts, in the conversion of many Soules, may, to his comfort, and to the further assurance of his calling from God, as well as from man, pleade the same with such as question it, or seek a Proofe of Christ speaking in them, appealing to such (as the Seale of his Ministery) whom he hath begotten by his Mini­stery again to God. This was Pauls ca [...]e, and he was so farre put to it, that he was either to make good his Call and Mini­stery 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 passe now adayes▪ that the Calling of such, who have both their gifts from God, and a Call so farre [...] reproofe of upstars teachers. also from the Peoples acceptance of them, is so much questio­ned by those that maintain, That any one sufficiently gifted may Master Seaman in his Epistle to the Reader. Preach, and he whom the People shall accept of as a Minister to them, is thereby made a Minister? Here thus farre the tearmes are equall, and we may pleade both these as well as them­selves. Yet see the bold presumption of many, who intrude into the work of the Ministery (upon what grounds, or to what ends, I leave others to guesse at) and (to Preach them­selves into the calling) indeavour 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 errours, as well-becomming such inor­dinate and unordained Preachers, drawing also the itching Ears of the People after them, and withdrawing them, by separation, from that Ministery, unto which (unlesse they be [Page 15] 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 2. That an outward Call from Men, and Ordination is also needfull. the inward call from God, an outward and Ministeriall Call from man; or Ordination, especially in an ordinary way, and in a setled Church, is necessary, and not to be omitted, as we have briefly shewed Pag 6. 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 Mini­stery, (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 Being according [...] Gods Order. Order we find in Scripture, Christ the chiefe 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 setling of Government: neither are such gifts and calling needfull now in their Successors (for then we should not Preach their Doctrine left us in writing, in which as well as That Elders succes­sively should Or­dain Elders. in Ruling, and setling of Government their calling was ex­traordinary.) Now they setled 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 every where, in every Church, 1 Cor. 4. 17. and, So Ordain I in all Churches, 1 Cor. 7. 17. And speaking more expressely of disorders in the Church, he concludes, But if any man seem to be contentious, we have no such custome, 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 Robinson [...]y [...]d Seaman, in his Vindication, p. 56. and abiding, (to which may be added, revived and renued) [Page 16] 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 farre 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 Apostolicall both Practise and Ordination we conclude that, the Ministe­ry being an Office or Calling, the way of entrance into it, ap­pointed by him that appointed the Office it selfe 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 Ministery. This Power some make to be onely in and from the Election of the People, without Ordination by Imposition of hands, which they say is not This Povver is not in the People. Election and Pre­sentation is al­lovved them, but not Ordination. essentiall to the manner of entrance. Essentiall? No more is Baptisme, or the Lords Supper to the Being of a Christian, or to Salvation, yet of excellent use, and of clear Institution.

But for Ordination; we Reade, That when one was to be Ordained an Apostle in stead of Judas, or made and constitu­ted Genesthai. a Witnesse with the rest, of Christs 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) Acts 15. 22. 23. Its said they appointed two, They, the multitude; appointed Hestesan. or set before them, whereof the one was to be Ordained or made a Witnesse: by whom? but by the Apostles▪ after the As in a like in­stance. 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 chuse 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 numbred with the eleven.

But you will say, this was in the choise of an Apostle, there­fore Instance given in the Ordination of Deacons; in which the people had the power onely of election▪ or nomination. know that the like order was observed, and the Apostles and Ministers of the Church Ordayned men, even to the meanest Office it selfe; which Ordination belongs to them and not to the People alone, whose office is to elect, chuse 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, tryed 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 speciall occasion) was in the Apostles vers. 2. Then the twelve ca [...]ed the multitude of the Disciples unto them, and said, &c. They also communicated their counsell with the people, nothing was done without rea­son and order. Look yee out among you seven men—whom we may appoint over this businesse. Where we see, The People are allowed to chuse nominate, and present, and so farre to have No [...] of ordination a common suffrage to chuse into this publique office. Onely 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 shews 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 choise, and conscionable in com­mending such onely as are fit.) Secondly, how, after their election, they must shew 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 farre the People or Multitude had power, so that if they made not a good choise they might thank themselves. The next thing is, that now after election but before ordination (as the chiefe businesse of all) they joyne in Prayer: after which the Apo­stles (not onely as Apostles, but as Elders of that Church, then and there gathered) approving of the Peoples approba­tion, [Page 18] 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 Businesse, or a necessary work) be needfull how much more to the high [...]st and great­est, (now in a setled Church) and to the office of Elders and Much lesse are they to give [...] Governing [...]ver to Elders wh [...] belong [...] one­ly to Elder, them­selves. 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 onely by one place (now) shew that the Apostle Paul in Planting of the Churches, as that of Ephesus, and setling 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 faithfull men and so from one to another,) whereof this 2 Tim. 2. 2. was part, Lay hands s [...]ddenly on no man, neither be partaker of other mens sinnes. Where we have either a direct Precept, or the duty presupposed, for Ordination by Elders: the restriction Which is shewed out of 1 Tim. 5. 21. 22. or manner of doing it (that he must not doe it suddenly or rashly) confirmes not onely the lawfulnesse (which I take such as are for the peoples power this way, will not easily grant) but the Office and Duty of Ordination by laying on of hands: which they are to doe, but not rashly or suddenly, (without due triall and knowledge) though the people should elect rashly: Yea doubtlesse, 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 doe) which yet such as Ordain are bound to doe, 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 onely or chiefly made the officer: but we see the charge is more expresse, that Ordination rather then Electi­on, should not suddenly and hastily be made. Not to say Plain Platforme pag. 8. that the Scripture speaks much and plainly for Ordination, [Page 19] 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 beleevers. 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 Acts 14. 1 [...]. 1 Tim. 5. 22. and Tit. 1. 15.

But in this Point more need not be said. Onely I will conclude, that if any, upon a contrary conceit, or upon any other prejudice, shall, either himselfe being a Minister, lay down, (at the peoples feet) and so renounce, his Ministery, be­ing formerly ordained a Minister, in, and of our Church of To lay a mans for­mer M [...]nistery at the peoples feet—an, unworthy act. England, and then take it up as from them again; or, by so do­ing or otherwise shall seek not onely to make Ordination un­necessary for the future, but null and voyd for the time past: I say, I shall account it a most unworthy act in such a Mini­ster, and an argument of weaknesse, [...]llinesse, if not malici­ousnesse in such other, whosoever, as would thus traduce, or question the lawfulnesse of the Calling of us Ministers for­merly Ordained by Presbyters or Bishops and so make it a pretence why they will not heare us, either at [...], or other­wise then as gi [...]ted men, and as they would heare any the meanest and most illiterate Trades-man, if they conceive him to have gifts.

The chiefe objection or pretence which such make against us, The choise objecti­on ans [...]ered. is that our Ordination was and is by Bishops or by such as had their Ordination from Bishops, as they from Popish Bishops And it shewed. formerly and therefore it is Antichristian, and we Antichristi­an Ministers.

To which I answer 1. This is an Antichristian censure and Ansvver to the D [...]a [...]r [...]be in Epist. That Ordination is no Antichristi­an, though used, or abused by Popish Bishops and Pre­lats, ibid. p. 85. ought no more to move us then (as one expresseth it) to find Rahell and Thamar among those, through whose loines the naturall Succession of our blessed Saviour is propagated from Adam.

2. Though Bishops seem to be a superiour Order, (and some of them made such a claime) yet in point of ordination, they 1. They ordained as Pre [...]byters. are and were to be looked upon as Presbyters and Elders, and not as a superiour order, which neither our Church or State did ever so declare them to be, but declared against them. Nay, [Page 20] 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 erroni­ously thought themselves a superiour order to Presbyters their errour could not make them no Presbyters. And therefore Bishops onely and alone were never authorized to lay on hands, excluding Presbyters, but together with them▪ as fellow Presbyters, (as also Peter writes and stiles himselfe. 1 Pet. 5. 1.) Prelacy did no more annihilate their being Presbyters, then Pharisaisme 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 Platforme, pag. 16. 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 shewed, of primitive Institution, to be of use in the 3. Ordination was long before Anti­christ arose, and that still continues (being reformed) by Divine and Apo­stolical Institution. 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 mens corruption, unto it, can no way null or make voyd that Institution, especially after it is purged of such abuse, and there faylings, in and by such as received such ordinations, if any were, repented of: true Repentance, after faylings being, in Gods 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 lawfull, or the Church of Rome a true Church; or yet ordination now, (according to Gods Word and first In­stitution) unlawfull. The Church of Rome, though we should deny it to be a true Church, yet it is not hereby justified be­cause of the lawfulnesse 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 doe, and must maintain, by virtue of the originall of them, and of the Primitive Insti­tution, purging out (or if guilty) repenting of the same. [Page 21] Such Ordinances of God were Baptisme, and this of Ordina­tion or Imposition of hands, both which are joyned together among the Principles of the foundation spoken of, Hebr. 6. 1. As doth [...] Baptisme. 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 humane 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 wee look on them as nulled and made voyd 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 There needs no ite­ration either of Baptisme or Or­dination. rather speak of them both together (though the one onely doe 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 Gods Ordi­nances so that there was not true Baptisme reteined 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 voyd; 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, doe, with much better reason, judge both Baptisme and Ordination valid, and not to be changed, whilest we look to their first In­stitution from God, and onely purge them from the defile­ments they received under that generall defection and Apo­stasie in the Church of Rome, by reforming what was amisse therein, putting difference between such Fundamental Truths first received from God, which God did preserve when Anti­christ raigned, raged, and raved most, such (among others) were the essence of Baptisme, and the essence of a true Mini­stery [Page 22] dispencing it, so that even when the Church was in the Wildernesse, her Pas [...]o [...]s did feed her there Revel. 12. 6.—14.

But enough to satisfie the indifferent Reader in this point, and to leave convinced the peevish and perves [...], who must in­joy 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 4. [...]he fourth thing in his charge, is. The are of Soules. Ministers; and that is, The ca [...]e and charge of Soules, and the Salvation thereof, as the chiefe end of their gifts and calling. Ministers are by Vertue of their Calling, Keepers of Gods Church and betrusted with the Soules of his People▪ commit­ted to their charge. The winning or losing of Soules depends much what upon them, upon their diligence or negligence, (even the Salvation of such Soules as the Sonne of God hath purchased with his blood:) They had need take heed unto them­selves [...]ct [...] 20. 28. (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 heare them. [...] Tim. 4 16.

Their Relations shew them to be Keepers. The Church of God is Gods Flock; and they by the holy Ghost are made Which a shewed by he relations be­ [...]ween Ministers [...]nd their people. 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 soundnesse. So [...]he Church is Gods 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 onely 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 onely. Yea, the Church is Gods Vineyard and Husband [...]y, and they Keepers and Dressers of it. Yea lastly, it is Christs Spouse; and their office is, in a holy jealousie to watch over her, and so to [Page 23] keep her, that her mind may not (by the subtilty of Satan, and seducers) be corrupted from the simplicity that is in Christ, but that they may present her a chast Virgin to Christ: not suffe­ring 2 Cor. 11. 2. 3. her to be corrupted by others, much lesse corrupting her themselves.

Therefore great and dangerous is their charge, if they look The charge is gr [...] not well to it. Its a Charge, and Burthen formidable, and terri­ble to Angells themselves, and heavy enough for their shoul­ders. They had need be carefull, for they Watch for the Soules 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 Soules, is, Ars Artium, the great Art of all other Arts as one calls it.

As this shews the Honour and Dignity of the Calling, so the Burthen and Duty of it. And for some Directions to this duty, Some directions be [...] to keep Soules. of keeping the Soules of Gods 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 subjoyne these.

We doe, and must endeavour to keep Soules.

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

2. By strengthning 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 spoyled by the Wolfe or Fox, against which we must cry, to chase them away, yea, and must goe up into the gaps, and make up the hedge for Gods Peo­ple, Ezek. [...]3 4 5. where its broken down, and so stand in the Battell, in the day of the Lord (against all enemies of his peoples Faith and Soules) earnestly contending for the Faith, which was once deli­vered to the Saints, confuting errours, 2 Tim. 3. 16. and with Jude, vers. 3 David, to our power, delivering Christs Sheep out of the mouth of the Lyon, and pawes of the Beare. And this re­quires Conscience, Zeale, Ability and soundnesse of judgement.

[Page 24] 4. By commending them by Prayer to God, Acts 14. 23. This requires humility and selfe-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 Ahabs case, our Soules go for theirs, if either through sloth, unnecessary absence, unsoundnesse, couldnesse, feare, pride▪ &c. we cause or suffer them to perish. Every Minister when he enters on his charge, becomes liable to account, and his Soule stands as a paune, for the Soules of others; he may say to each hearer, my Soule and Life (stands) for thine: I must answer for thee, if thou miscarry, as well as thou for thy selfe, for God layes [...] antipsuches [...]g [...] son. such a charge on each. Ezek. 3. 18. which is according to the law of things committed to trust, Levit. 6. 2. 4. Exod. 22. 7. 10. In such case, he is an happy man that can truely say with Paul, (when he comes to dye) I am pure from the blood of all men: for I have not shunned to declare unto you all the Counsell of God, Acts 20. 26. 27. And happy are such Sheep as have such Keepers.

And this may serve for the Vse 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 selfe, or Duty of keeping it. Keep that which is 4. The fourth thing in the Charge, is the Charge it selfe. committed to thy trust. This, as it shewes, 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 foure particulars named.

But because we have already made Use as we went along of the three last, (as of the imployment of their gifts, of way­ting on their Office, and expecting a Call from man as well as from God, and of their charge of Soules.) I will now one­ly presse the Duty, and make more speciall 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 Or Duty of keep­ing [...], especially of keeping the sound­nesse of Doctrine, Vincent Leri­ [...]ns. in the charge, as appears by the next words, avoyding, &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 [...] [Page 25] Catholicae fi [...]e [...] talentum, this thing committed to trust is the Talent of the true Catholique Faith, and that true and sound Doctrine is a matter of trust, therefore it ought to be kept faithfully and carefully.

Here I shall shew first in what Mannor it must be kept, Secondly, Why? Thirdly, the Ʋses of the Point.

1. It must be kept in it selfe intirely, in regard of the parts of it without either adding to it, altering of it, or taking from 1. Divine and Apo­stolicall Doctrine must be kept Intir [...] vvithout it. It is a Rule and a Standard, and therefore perfect, straight and full. Its Christs Testament, and admits not of any alte­ration, addition, or detraction. The Church of Christ being 1. Diminution. the Pillar of truth and stay of it, is, and ought to be a wary, carefull, and faithfull 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 need­full truth, yea, or any parcell of it, what danger would ensue of Vincent Lerin. cap. 3. the cutting off, and abolishing Religion it selfe? For by like reason one sound truth after another might and would be (as it were out of custome, 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 wofull effects we see it in these our dayes, in such as at length are falne to question, at least, if not deny, not onely some particular and manifest Truthes, but the Old Testament, and all authority and proofe fetched thence, yea, the whole Scriptures and their divine authority.

And so again, if once new and old, extraneous and do­mestick▪ holy and prophane, begin to be mingled together, [...]. Altering or min­gling. what in the Church will any long while be preserved pure, whole, or immaculate? whilest in processe of time there will be stewes of wicked and filthy errours, where formerly had Ibid. been a sacred Chappel of Christ, holy and uncorruted truth.

And for addition to the Doctrine of the Scriptures, as the onely Rule of Faith, we say truely, that Fidei Incrementum 5. Addition. est Fidei Decrementum, to adde is to take from the Faith: And Nihil ultrà scire est omnia scire: to know nothing [Page 26] beyond that Rule, is to know all things.

Now if you say God added the Prophets to Moses, and the [...]he later parts of [...]cripture adde [...]othing of sub­ [...]ance to the for­ [...]. Evangelists and Apostles writing to both. I answer, This was no addition of things or Doctrines, so much as beside, much lesse 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 onely Conclusi­ons; True Doctrine in­creas [...]th, not in Principles but in Conclusions. they (as our Doctrines, which we gather and raise in our Preaching from the Scripture, though many and severall) 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 progresse, 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 hatefull to God, who seeks to hinder it.

But then, saith one, let it truely be a growth of Faith, and The growth of knowledge and Doctrine is (and must be) onely as the grovvth of a Childs body, the Person still remaining the same in Child­hood, a [...] in old Age. not a permutation or exchange of it. It belongs to the growth of any thing that it be inlarged and amplified in it selfe: 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 onely in the understanding, knowledge, and wisedome of each particular man, but of all, and of the whole Church, according to the degrees and progresse 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 sence and meaning of it. Let Religion grow as humane bodies doe, 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 severall members are but little, but in young men, well grown, they are greater, yet still they [Page 27] are the selfe same, nothing shews it selfe 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 humane members, either the whole body perisheth, or becoms Monstrous and prodigious or at b [...]st, is much weakned.

Such a growth should be in our knowledge, and in all divine truths, which with years are more strengthened and confirmed, by time inlarged 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 severall 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 [...]owne 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 reape nothing but Wheat without altering any thing of the nature of it; let us endeavour that ancient truths, in these latter dayes▪ be more looked into, more illustrated polished made use of; but farre 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, intire­nesse, and propriety.

O Timothy then, ó Doctor, ô thou expounder of [...]ods Word, Doctrine would be taught more c [...]early every day. (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 gemmes of divine Truths, fit them together faithfully, adorn them wisely, adde splendour, light, grace, and beauty to them. Intelligatur te exponente illustriùs, quod ant [...]a obscurius cred [...]batur; Let that be more clearly un­derstood by thy Exposition, which formerly was more obscure­ly beleeved—eadem tamen quae dedicisti ita do [...]▪ ut cum dicas novè, non dicas nova; Yet so teach what thou hast been taught, [Page 28] that whilest thou speakest after a new manner, way, or method, thou speak and utter no new things; and, as elsewhere that what [...]ap. 32. formerly was beleeved barely and simply (and as it were by an implicite Faith) may afterward with more diligence be belee­ved; that what was formerly more coldly, and with lesse 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 intire.

2. Reasons hereof are these. 1. Because it [...]s a matter com­mitted to our trust▪ and therefore need be kept safe, pure, and 2. Why [...]. sure; Custodi propter fures, propter inimicos &c. Keep it be­cause 1. It is a matter of Trust. of Theeves: It hath many enemies also, who, whilest men sleep, sow their Tares among that good Wheat, which the Sonne of Man hath sowne 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 And Therefore 1. No Invention of Man, but a thing delivered to him. which thou hast received, not which thou hast devised; no matter of humane Wit, but of divine Doctrine whereof thou art not Authour, but Keeper; not a Master, but a Schollar; 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, 2. To be restored as it was received by [...]s, that [...] pure, without Adulterating it. imbezeling, or corrupting of them; and that they be restored the sime, and as we received them. Therefore saith Paul, or God himselfe may say, Aurum accep [...]sti, aurum redde; thou hast received Gold, restore Gold I will not thou givest one thing in stead of another; Nolo pro auro aut impudenter plumbum, aut fraudulenter aeramenta supponas. I will not that thou shouldest foyst in and restore either impudently Lead, or frau­dulently, Copper and Brasse. Nolo auri speciem, sed naturam planè. I will admit of no shews of Gold, but of the pure nature of it.

3. It being a matter onely of trust, it is to be kept but for a time, it will be called for again, and accounts must be given 3. To be kept by us onely for a time, when we must be accountable. 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 [Page 29] accounts must be given either with joy or griefe, and woe to such as being thus charged with the Gospel, either Preach it not at all, or corrupted, unwillingly, or for hire onely, and base ends. What Soules are lost through their default, or what good, through their carelesnesse is not done, will be required at their hands, as Jacob made good to Laban what was lost, or torn of those Sheep wherof 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 4. It [...] of that na­ture, as that i [...] must be imployed. the keeping of such things as men commit to our trust; these may not he used, but onely kept, without imbezeling, till they be called for; this (as all Gods graees and gifts) must be used and imployed to such ends as God hath appointed, and to his glory, and good of Soules, and so must be returned with in­crease, so that the not imployment 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 [...] It is a good and worthy thing. And that 1. In regard of Mat [...]er. 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▪ truely taught, the deepest coun­sels The vvisedome of God, and Christ crucified. and wisedome of God, Acts 2. 23. as being also the Doctrine of Salvation, Rom, 1. 16.

2. In regard of the Author The eternall God and Chr [...]st▪ who [...]s both the Object of our wisedome (in whom, or in whose 2. Of Author, God and Christ. 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 3. Of End, Salva­tion. 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 entising words, Colos. 2. 3. with 4. 8. So in regard of other particular effects, And other divine effects. this Law or Doctrine of the Lord restores or converts Soules—makes wise the simple—rejoyceth 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 4. Better. being [...]e [...]p [...]red. then the best thing▪ on earth. of them, are nothing to this Heavenly Doctrine; which is [Page 30] 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. [...]. Wisedome▪ &c. Seeing such Heavenly Doctrine (rightly embraced) is so very precious, how shall we be able to answer it if we he unfaithfull Keepers of it? if we dispence it not a [...]ight, if we corrupt and adulterate it by the mixture of our own wisedom and devises?

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

Vse. And first It may well [...]e wondred at (after such an ex­presse charge given by Paul to Timothy, and to the Pastors of the Church) there should be any found of [...]o hard and shame­lesse 3. Ʋse. Here's matter of wonder, to see ma­ny not to be con­tent vvith this Doctrine. a fore-head, so impudent, so pertinacious, that yeelds 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 wayes of errour, as not to be content wi [...]h that onely Rule of Faith, which anciently, (in the Scriptures, and by Paul) was once delivered in a forme of whole [...]ome words to Timothy, and to the Church, and accordingly accepted; but should dayly seek one new thing after another, and continually long and endeavour 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 Vincent. Leri­nens. lib. contra [...]reses. cap. 26. sort, as if it made so much for them, and against us, whom alone they would have to be Hereticks, but he writing so long agoe (as dying under the Emperours Theodosius and Valenti­nian) did rather touch some Antichristian errors, as were then and formerly in the b [...]d; and more fully Prophesie of the de­fection of the Romish Church, and the impud [...]nt and shame­lesse errors of the same, as will now appear, if we consider how faulty, Papists especially, are this way, whose Church (if a Of Confutation. [...] Especially of [...]he Popish Ro­ [...]isb Churc [...], [...]hich corrupts this Doctrine as an un­ [...]aithfull Keeper [...]f it. Church) may (from what hath been said) be judged, and justly charged to be an unfaith [...]ull Keeper of Gods sacred truth, or of this Depositum, or matter of trust and charge committed to the Pastors of the Church, whilest they at pleasure detract corrupt, and change, and also adde to the Rule of Faith, contained in [Page 31] 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 Apo­cryphall [...] In the Ground of [...] the Scriptures. 1 By adding. 2. By equalling Tradition [...]. 3. by corrupt Translation of [...]▪ Scriptures as equally authenticall. Secondly. By equal­ling their own Traditions to the Scripture. Thirdly▪ By thrusting their Latine Translation upon the Church as authenticall, by which they overthrow the Text, even in the Fundamentall 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 Devill. Fourthly, By admitting no 4. By fastning [...] their own sence [...] the same. sence of Scripture, but their own. Now▪ what Doctrine may not thus he defended? even that of Devils, which accordingly they doe 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 Forme of wholsome words, or Summe of Religion, which commonly we reduce to the Apostles Creed, Sacraments, 2. In the forme of wholsome words. Commandements, Prayer, and Discipline.

1. For the Creed. 1. They overthrow, and in effect, deny A [...], 1. In the Creed. 1. Overthrowing some Articles of it. many particular Articles of it. I shall give but this one in­stance. We beleeve in Iesus 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 humane nature doe remain, as tangi­bility, locality, &c. Now They overthrow by necessary conse­quence this Foundation of Faith, by teaching that Christs bo­dy is truely and locally in the Sacrament, and in each severall Host or Wafer, distinct according to all the Members of it, and [Page 32] 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 whilest they deny par­ticular 2. And the scope of it. Faith application, and assurance.

3. They thrust in and adde twelve (or moe) new Articles of Faith, not conclusions from Principles in Scripture, but against 1. Adding new Articles to it. the same; as are all (at least most) of the Points of difference between us and them; as appears by their Councels of Late­ran, Constance, and Trent: Unto which Articles they sweare such as enter into Orders: that is, sweare 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 Lords Supper, and added five of their own making, 2. In the Sacra­ments.

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

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

5. And for Discipline and Government, they have added a 5. In Discipline. new Head, the Pope, giving him a c [...]a [...]ive authority, and not onely the power of Excommunication. The Canons of Scripture are not followed by them: nor other Canons of an­cient Counsels, as not that which the Councell of Chalcedon used, called Codex Ca [...]on [...]m, containing the Canons of many ancient Councels, (in number, 165 Canons.) But what speak I of them, which yet shewes 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 Pauls Epistle to the 3. In the saith of the Ancient Ro­mans. Romans? of which Epistle it is truely said by some, that it be­ing written ad Romanos, or to the Romans, is now Epistola Pauli in nunc Romanos; Pauls Epistle against the present Romans: As appears by comparing their present Doctrine vvith Pauls Epistle to the Romans. so cunningly hath Satan cheated them of the truth, and playd fast and loose with them, and such goodly and faithfull keepers of the truth they have shewed 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 wilfully shut them, and say, they will [Page 33] not see, if we compare the Faith of both in some particulars. Divers Distances▪ As first, concerning the Scriptures, of which Paul Writes honourably, Rom. 15. 4. But they call it a Book of Heresie, 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 sinne, 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, Eternall life to be Gods 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 onely to him in whom we may beleeve, Rom. 10. 14. Fifthly▪ Whatsoever is not of Faith, to be sinne, Rom. 14. last vers. which overthrows generally all Traditions. Sixtly, Subjection to secular Powers of all sorts of men, Rom. 13. 1, from which they pleade im­munity, for their Clergy.

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

Neither can it help them to plead Gods promise of his Spi­rit, and of preservation made to his Church, when apparantly 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 apparant when such de­fection and errors crept in among them; shall they there­fore be denied? Is not an old mans head gray, though the very first times of the change of colour 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 dayes, 2. Confutation of Sectaries. by bringing them to the onely true and ancient light of Gods Word. But I deferre this till afterwards.

3. Onely what hath been said, serves also to the justifica­tion of the Doctrine of our Church, against the older false lights 3. Ʋse.To justifie our Doctrine. of Papists, and new lights of Sectarie, seeing we retaine 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 [Page 34] is new; Which was first, long before Popery sprang up and consequently before Luthers Reformation or any since. Secondly, Under Popery, though oppressed by Popery; whose very oppressions and persecutions, then bare witnesse so farre to the truth. In which regard, by Gods wise and mercifull 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 dayes, and of the falsehood of Doctrines which arise by 4. Of triall of Doctrine. this onely 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 concernes, and may be expe [...]ted 5. Exhortation to keep the Plat­forme of sound Doctrine. from them especially Ministers of the Word, lawfu [...]ly ca [...]led, to shew their care, diligence and faithfulnesse 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 needfull, (which must be onely according to Scripture, which is of prime authority and the onely Fundamentall Rule of Faith, as is shewed formerly;) so, care must be had to discharge our trust, in, and by a fai [...]hfull ke [...]ping of the same. Page 10. This may be one Motive, added to the former Reasons, that 1. VVith one strong Mo [...]ive more thereunto. according to thy faithfulnesse 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 Gods keeping? or shalt thou never have need so to doe? Consider, Thou hast a precious VVhich is, That as vve keep it, vve may expect God vvill keep that which vve have, committed unto him soule and life, which undergoes a number of hazards, through the malice of Satan and Persecuters, through thine own weaknesse, yea, falsenesse of heart, and other wayes▪ now un­lesse thou endeavour, at least to keep what God hath com­mitted to thee, how canst thou with comfort, whilest thou suf­ferest (though according to the will of God) commit the keeping of thy Soule to him (in well-doing) a [...] unto a faithfull 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 be­leeved (or trusted) and I am perswaded 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 [Page 35] hope when he came to dye, so say and expect a Crown of Righteousnesse laid up, (and so kept) for him; inasmuch as he could also truely 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 Crowne at that day.

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

2. But how must it be kept? The Direction follows in the next words, Avoyding prophane—vain-bablings, And oppositions 2. Ho [...]▪ And so we come to the se­cond part of the Tex, vvhich i [...]. A Direction to the Way and Means of keeping sound [...] Doctrine. 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 principall way and means is made here to consist in the avoyding of two things. First, Vaine babling. 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. Which is to avoyd false Doctrine. to no profit, but to the subverting of the hearers—but shun pro­phane and vain bablings, for they will increase to more ungodli­nesse—but foolish and unlearned questions avoyd, knowing that they doe gender strifes. Where we also see the great evills of such vain bablings and oppositions of Science; they are not onely unprofitable, but tend to the begetting and gendring of strifes and contentions▪ to the subverting of the Faith of the hearers, to the encrease of ungodlinesse and prophanesse 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 prosession and practise and motives for the avoyding of them.

But my purpose is not to insist thereon, or to be large on these, or the following words; but applying my selfe more specially, to these our present times (having said enough [Page 36] against Popery before) to adde and conclude this Text with this one Generall Doctrine; That,

The true Ministers of Jesus Christ, as they desire, and are bound to keep faithfully his Doctrine in purity, so they ought Doctrine. Ministers ought to avoyd prophane and vain-bablings, and all opposition made against the Truth. earefully to avoid pr [...]phane and vain bablings, 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 avoyd these: It implyeth a shunning to teach and vent such things our selves, 1. What i [...] i [...] to avoyd See also Rom 16. 17. 18. 2. Tim. 3. 3. 4. a rejecting of them, or not hearkning to them, when taught by others, yea, a stopping of the monthes 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 concernes hearers, whose Faith hereby is indangered, it implyeth 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 avoyded. Now these are reduced to two heads here. 2. What is to be avoyded. Two things.

1. The first is, prophane—vain bablings. Elsewhere a stri­ving about Words: foolish questions and Genealogies, and con­tention and strivings about the Law, as being unprofitable, and 1. Bablings and false Teachers. vain, Tit. 3. 9. Jewish Fables, and commandements 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 mouthes must be stopped.

Now this evill or babling, hath two epithites given it; the Which have two Epe [...]h [...]tes or three. one is included in the Word, kenophonias namely vaine or empty; which yet some of the ancients Reade, kainophonias, or New, or Novelites of Words. The other, bebeelous, Pro­phane, And both of them in the Plural; as if all the babling; and talking (I cannot call it Preaching) of these deceivers, were such both vain and prophane. I shall but touch upon them briefly.

1. Vaine; which, being wrapped up in the Word here used, They are, 1. Vaine 1. Empty Notes first Empty, and implyeth, an emptinesse of Words, as be­ing Words without matter, substance, solidity and soundnesse of truth: or ground of Scripture empty Words, like them­selves, Clouds without Water, carried about of Winds. Trees, [Page 37] whose Fruit Withereth, without Fruit, Jude vers. 12. Wells with­out Water, 2 Pet. 2. 17.

2. Vaine or frustrate, which attain not their end, or not the true end of Teaching, as bringing neither glory to God, nor 2. Frustrate and wit [...] out profit or go [...] fruit to any. Bringing neither▪ profit to the hearers, but onely 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 1. Glory to God. they ran; I have not spoken to them, yet they Prophesied. But 2. Good and con­version to other▪ if they had stood in my Counsell, and had caused my People to beare my Words, then they should have turned them from their evill way, and from the evill of their doings—but (now) they cause my people to erre by their lies and lightnesse; 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 bablings, whereby, though we see many perverted by them, and following their pernicious wayes, yet where shall we see one, in these our dayes (in which such Prophets, (at least with us in England) abound more then ever in any age for­merly) Converted truely unto God, or turned from their evill way, or from the evill of their doings? I say if such Non­conversion be a signe of such vain bablers; we may truely in­ferre, they are either these amongst us now, in our Cities, Ga­risons, armies; or there are no such men any where else in the World (of Christians) to be found. We see so little fruit of this nature among them, (I meane especially, Ana­baptists, Socineans, Familists, Seekers, and other high-flowne VVho are perv [...] ­ted by them. Sectaries, who will be above all Ordinances of God) that where there were some, either true beginnings, or otherwise great shews of grace and holinesse, there is nothing, or very little to be seen, but loosenesse of life, carelesse 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, Vaine-talkers, and unruly, or under no order, or Government, keeping no ranke, every one a Master, Teacher, or Commander.

Now these, and such as these, are to be avoyded, if we [Page 38] would keep that good thing committed to our charge, and as we love our Soules. These are not to be regarded, because they can talk much, or long, and utter words and Phrases beyond your reach, or because of faire shews, great braggs, 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 affoard 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 Traveller. Such use swelling words of vanity, and so allure [...] those (novice Christians) who were [...] again intan­ [...]ed by them with [...]llutions. weak in Knowledge, Faith, and Practise: yea▪ and those that were clean escaped from them, true beleevers, and such as otherwise belonging to God, he may, for a time suffer to be shaken [...]eodate. 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 errour, and again intangled 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 humane or divine, and sleighting Gods Publique Ordinances, creep into houses, &c. their manners are fully described, 2 Tim. 3. 1. 2. 3. 4. 5. [...]▪ having a forme of Godlinesse, but denying the power thereof, from such, saith the Apostle turne away—these are they, who as Jannes and Jambres withstood Moses (by Miracles, Rods, and Serpents, which were not truely so, but onely in shew, yet enough to harden Pharaoh) so do these resist the truth, vers. 8. who must therefore be resisted rejected, turned from, and avoyded. What sound or solid Doctrine can be ex­pected from such, who have no grounds of Learning them­selves, as not humane, so not out of Gods word and Scrip­tures, which they sleight, as well as humane Learning; and under pretence of more immediate Teaching, [...]y out of Studied Sermons, &c. To conclude this first Epithite, by hearkening to such vaine-babling you will finde your selves in the end, left empty, and frustrate of that you vainely and in curiosity, seek or expect from them: whereas Pauls Preaching (and theirs who follow his steps) was of another [Page 39] nature, and not in vain, 1 Cor. 15. to. that is, neither unpro­fitable to the Church, nor to himselfe, as are the vain Visions [...]. O [...] profi [...] [...] S [...]lo [...] [...]elo [...]. of such upstart Prophets, who as they bring no profit to the People, so nothing but Judgement, 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 Publique 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 holinesse and Saint-ship) who were all numbred 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, Chrysostome, Ambrose and Basil, wi [...]h Vincentius Le [...]inensis, They are new [...] novel opinion [...]. As some dead [...] [...] word. Novelties o [...] word Boza i [...] A [...]ot. and the Vulgar Latine) roade these Words, not keno—but kainoph [...]nias, not vain-babling, 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 lightnesse and vanity of mind and wit. It is to be observed, how some now adayes especially, doe wonderfully please themselves▪ in the use of uncouth words, and innovation of Words and Phrases, with new Formes of Speech, with a gibberish and je [...]gon Lan­guage, such as the Scripture own [...] not, and which▪ men true­ly wise, and spirituall, use not, yea, understand not; seeing Innovation of [...] VVords and Phr [...] ses dangerous [...] the T [...]ch. 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 sinne, which in a charitable construction, may i [...]ply, to look on sin a [...] a stranger an enemy, and to have no more to doe 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 sence, remorse, or conscience, for sinne committed; as supposing themselves in such an estate now, as Adam was in before the Fall, who knew experementally, onely good, and not evill. I have had experience of this, and the like [...] be suspecte [...] of dec [...]▪ [Page 40] juggling of some Familists? as Master Calvin mentions the And to be avoy­ded. 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 prophane No­velties, least any spoile us through such vain deceit. And so Coloss. 2. 8. bidding us avoyd Novelties, whether of words, or of things and Doctrine, he shews what, on the contrary we should follow, namely, ancient Truths, and Scripture Language; for if Noveltie be prophane antiquity, (ac [...]ording to Scrip­ture) is sacred Its not to yeild, 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) VVhereas we are not to stumble at the seeming homeli­nesse of Scripture-Phrases. meanenesse, and (as we in our shallownesse are ready to think) at the low Phrases and expressions of the Scripture-stile, or lownesse of the Doctrine of Christ crucified, and of his Or­dinances, &c. Affect not in your selves, or others, high No­tions, unusuall expressions, to make you onely admire what ye understand not, or to take them the rather to savour of more spiritualnesse; when, in truth, there is nothing in such affected suttleties of words, but deceit. Keep we rather Pauls Forme of wholesome words; and let us learne to be joyned, not onely in the same mind and judgement, according to Gods Word, but also to speak the same things, 1 Cor. 1. 10.

3. The second Epithite in the Text▪ is Prophane: So 1 Tim. 4. 7. 2 Tim. 2. 16. And what is Prophane? that which hath 3. Prophane. VVhat is Prophane. nothing sacred, nothing truely religious in it, as being strange and farre from the wholesome Truths taught in the Word and Church of God, which is his Temple; new and unheard of opinions obtruded upon Gods People, and as it were New and other Gods which we have not known, as Deut. 13. 2. as Vincent Lerin. cap. 15. the old Testament so calls them in an Allegoricall way, be­cause such Hereticks observe and stick to their own opinions, and honour them, as the Heathen observed their gods, or Hyperius, in lo­cum. these bablings are Prophane, as being impure, polluted, car­nall, &c.

Now, This prophanenesse may referre either to prophane Prophane, may be referred either to [...] Prophane Per­sons▪ [...] ye [...] ar [...] of [...]wo so [...]. and carnall men, to men of prophane Spirits: or to such Doctrine as tends to prophanesse.

[Page 41] 1. Of prophane and carnall men; who yet would be distin­guished: Some, otherwise truely spirituall, may be called car­nall 1. Comparatively▪ so, being otherwise, (though [...]ake) y [...] in Crhist. comparatively to such as are more Spirituall, and raysed: Babes in Christ, unto whom Paul could not speak as unto Spi­rituall, but as unto carnall—as not able yet to bear (strong) meat, but to be fed with Milk. For (saith Paul) ye are ye [...] carnall; 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 carnall? ver. 4. Whereas if they had eyes to discerne, they would find Paul and Apollo, Cephas and Christ, all to agree in one. But such commonly in yong beginners is their zeale to their own These are often given to strife and contentions in an ignorant zeale [...] their teachers. 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 zeale to him their Master, sought to lay envy on Christ him­selfe, John 3. 26. This blind zeal, in such, we may a while beare with, and pi [...]ty▪ but yet must take heed of it: It sa­vours too much of the flesh, of corruption, and of igno­rance. They contend prophanely 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 truely (if not wholly) carnall, naturall 2. Truely prophane, and servants of corruption. and of prophane Spirits, as Poter speaks of them, speak great swelling words of vanity, and allure, through the lusts of the flesh, through much wantonnesse, those that were clean (or for a little, or a while) escaped from them who live in errour: whilo they promise them liberty, they themselves are the servants of Framing the Scrip­tures, and their opi [...] ­ons accordingly. 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 judge­ment of Divine Truths, nor true and hearty love to it. These either bring sences and meanings of their own unto the Scripture, or prophanely suit, apply, and wrest Scripture to their own meanings, disposition, and affection, thereby to justifie, if they could, their own leud practises, opinions, and wayes: as being covetous, they wrest that Scripture, 1 Tim. 5. 8. [Page 42] 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 beleeve (and to teach) lyes, 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 heare such as are most conscientious themselves; and endeavour a con­formity Ʋse.1.To heare holy teachers. of life to the pure word which they teach. and who Russian-like, conforme not to the fashions of the World, Rom. 12. 1. 2. Secondly, And for our own practise, to study holinesse of life, and labour to live according to that Doctrine 2. To study holinesse [...] life in our selves. which is according to godlinesse; 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 doe 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 doe 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 [...] Tim. 6. 3. 4. 5. corrupt (and prophane) minds, and destitute of the truth, &c. Otherwise, God will extinguish that little light men have, and give up to errour delusion and a reprobate mind; so pu­nishing prophanesse of heart and life, by, and with a corrupt judgement, Rom. 1. 28.

2. Prophane babling▪ relates to such Doctrine as tends to Prophanesse, and opens a way to licenciousnesse of life, and 2. Or to prophane Doctrine. opinion; whereby the name of God, and his Doctrine is blasphemed; as to teach▪ that Servants, being converts and Christians owe not that honour to their own Masters (as for­merly) who either as yet beleeve not, or as are beleeving: 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 godlinesse, 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 Dayes alike, as denying the mora­lity Such Doctrines as make alike holy. of the Christian Sabbath, and making each day alike; so hiding their eyes from the Lords Sabbaths, whereby▪ he is 1. All times and dayes. [Page 43] prophaned among them. 2. That make all Person [...] alike, (especially of their own Profession;) all the Congregation to [...] Ad Persons, Numb. 16. [...]. [...] [...]f all alike, [...] gifted, might co [...] [...]er to God in the holy calling of the Ministers. be holy, or Saints (as in the Originall) 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 shewed with a witnesse, who were his, and who holy and Saints and called to come neer unto him, Numb. 16. 1. 2. 3. 4. 5 &c. These also are the Priests, that put no difference between the holy and prophane, neither shew diffe­rence between the unclean and clean—Ezek. 22. 26. 3. That make all things alike, vi [...]la [...]ing Gods Law, and prophaning his 3. All things. 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 practise, say, The Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible, Malachy 1. 12. This Pollating Gods Altar, was spoken of the Altar and sacrifices offered thereon, which, as holy signes of Gods 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 Gods name.

Now, looking on the Altar, as being much short of [...] that splendour 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 sinnes, ignorance, impenitency and unbeleefe; and also Sacrifices of old. thinking any thing or Sacrifice good enough for God, though it were torn lame, and sick: and so by their contempt of the signes, they bewrayed a prophane conceit yea, and contempt, of all godlinesse and of God himselfe.

And thus it is now with such, as not looking upon the ex­ternall And new his Or­nances. Ministery or Doctrine, or on the Sacraments, a [...] Ordi­nances of God, and as having annexed to them, in the right use those of speciall and higher blessings then the signes and what is outward in them, can reach unto, count meanly of them, and as ordinary things. And so some presume to par­take VVord. of them in their sinnes without due reverence and prepa­ration of heart, and so offer blind and lame Sacrifices; a [...] the [Page 44] prophaner sort. Some look on the Sacraments onely as bare Sacraments. signes, as the Anabaptists; and on the Word so▪ as that any common (and so farre prophane) man may at his own hand And Table. take up the Ministery 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 prophane 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 sence. 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 professe Faith, Re­pentance and a serious desire and purpose to renue their Co­venant with God, and thus to seale it, (being otherwise assu­red and told of the danger of unworthy Receiving) I leave it to further disquisition. But this by the way.

Onely for conclusion of this Branch, it would be conside­red, Whereas Paul and faithfull teachers maintain the Do­ctrine which is ac­cording to godli­nesse▪ that though by some, the best and holiest Teachers may be thought to be biblers for so Paul, by the prophane Heathen Athenians, was called and accounted, Acts 17. 18. Yet such onely consent to, and trach wholesome words, even the words of our Lord Jesu Christ, and the Doctrine which is according to godlinesse, and which leads thereunto. And therefore Paul tells Titus▪ and in him all faithfull Teachers, saying, This is a faithfull saying, and these things, I will that thou affirme con­stantly, that they which have beleeved on God, might be carefull to maintain good works these things are good and profitable un­to men. But avoyd foolish questions and strivings about the Law; for they are unprofitable and vain, Titus 3. 8. 9. and not onely vain but prophane, and tend to prophanesse; which Paul here would have us avoyd; and as elsewhere, shun; and that upon this ground; But shun prophane and vain bablings; for they will increase to more ungodlinesse, 2 Tim. 2. 16. and at length, end in irreligion and Athei [...]me; as we see too palpa­bly in these our dayes.

2. The second thing here to be avoyded is, Antithesi [...], or 2. The second thing to [...]e avo [...]ded, are Op­ [...]s of Science [...] falsely so called) [...] of New Ligh [...]s. opposition of Science falsely so called: or oppositions and gain­sayings of sinners, and their contradictions of Christ, and the [Page 45] truths of the Gospel, which many use in a confidence or vain conceit of their own knowledge and wisedom, such as the proud Pharisees, who thought themselves the onely seeing and knowing men in their time, John 9. 40. 41. such as the Which [...]▪ old and new Gnosticks the Jesuets, who, like the Greeks of old account, all Barbarians to themselves, or like many now in these our dayes, who, under pretence of deeper and higher wisedome, new lights and discoveries, and (in a word,) of wisedome 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 subtilties and wranglings, to oppose the holy truths of God, his ways and worship, advancing their own supposed wisedome 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 Anthaptists grounds—found false in preface. from God, for that he undertook to doe and practise, as the Apostle Peter had for that which he did, Acts 2. So They oppose them­selves and their supposed Rev [...]l [...] ­tions. that now it seems, we must so farre admire, beleeve and im­brace their Doctrine, and so farre honour the Spirit of God speaking to them▪ in them and by them, as not to offer to try To [...]ry [...]▪ 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 our selves in these dayes 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 farre advance their supposed knowledge by the Spirit, as that they oppose it to the crying down.

1. Of many ancient and Fundamentall truths, under pre­tence of their new lights: calling and accounting the con­stant [...] Many Funda [...] ­tall truths. Teachers of Orthodox Doctrine, Priests of Antichrist, or of Baal; herein shewing 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.

[Page 46] 2. Of the Scriptures themselves, and their authority, in part at least, if not wholly. And this they doe whilest, 2. [...]e holy Scriptures [...]i [...]b they make [...]e VValdwins [...]ile [...]. [...]o oppose them­ [...]ves by contra­ [...]tion▪ The New Testa­ [...]nt to oppose the [...]. The whole, to op­ [...]se the Spirit, and [...] Spirit▪ it.

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 spirituall revelations, as that they count it a straitning 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 onely of mens Invention, and not of Gods own Ordination; or as if they were not given by the Inspiration of the Spirit of God, and therefore not al­wayes uniforme 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 farre oppose their own understand­ing to the Scriptures, that, pretending they are dark, obscure, 4. [...]y corrupt [...]pture by their [...]es. 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 wisedome think they should [...]eak, though it be non-sence: As if the darknesse were in the Scriptures, and not in themselves: Pride so blinds their eyes, that under pretence of running farre enough from the Letter, which they judge carnall and killing, they make it (by allegorizing) eccho to the found which is already in their [...]er [...] his co [...] ­ [...]rations vindi­ [...]ng the use of Scriptures Ordinances. own cares, as one speaks, who knows them well enough.

5. Nay yet, looking upon their own wayes of holinesse, 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 uselesse, and improper to attend to it▪ 5. [...]y make them [...]sse [...], ibid. [...]. 19. 18. &c. though formerly of use. So they interpret, 2 Pet. 1. 19. [Page 47] Esay 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 stampe, That question the authority of Scripture, and a [...] Satan 6. They questi [...] VVal [...] vv [...] y [...], d [...]ny the [...] them. delt with Eve by questioning—hath God said, &c. so they with their Proselytes—how know you the Scriptures to be Gods Word. &c. and at length flatly deny them any autho­rity, so bringing in nothing but prophanesse, licentiousnesse, and at length, meer Atheisme, and so by a Popish but Devil­lish policy, denuding them of all Religion, make them fit to Vostius in loci [...] de Athelsmo. receive, what new Impressions (like an empty Table-Book) they please, and so to win them sooner to themselves.

3. They oppose their wisedome, not onely to overthrow the Scriptures, but by a new kind of Levelling, they would 3. They oppose the vvisedom to c [...] down Ordinance [...] subject the Wisedom of God therein, and thereby manifested to the modell and scantling of their own fancy and foolish opi­nions and conceits, under the name of Spirituall Revelations; whilest they, (accounting it seems Gods wisedome to be foo­lishnesse) mount themselves above all his Ordinances as of Preaching the Word (though it be the Preaching of Christ Cru­cified) of Baptisme (that of Water, which they utterly deny) the Lords 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 [...] Yea, to see [...] Christ himselfe. him away as an eliment as beggerly as any of those Ordinances which represent it, and under I know not what vanity, or pride M. La [...]. 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 heigth, as to make themselves Christ and God, and to stile themselves, The 3. Nay, to call [...] make themselv [...] God, ibid. [...]. Lord of Hosts.

Oh Blasphemons Pride! This is indeed with a witnesse, to be Godded with God▪ and Christed with Christ; which is a All this knowle [...] of others [...] Science fa [...] called. piece of the Doctrine of H. N. father of the Familists. What kind of Wisedome and Knowledge is this, that these New-Teachers have attained unto. May not the Apostle very well, and in a gentle tearme, name it, Science, falsely so cal­led? what is it indeed but folly, if not▪ fury and madnesse: [...]ke that (but farre transcending) of the Pagan Romans, of [Page 48] whom it is said, Professing themselves wise, they became fools, [...] (though ly pro­fessing i [...] they pro­mise mucb,) 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 And is [...] an erring concerning the Faith, a [...] it f [...]llons, [...] Tim. 6. 22. what is this they professe, (or as some reade, 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 onely to a few to understand the secret of▪ such a Mystery: Vincent. Lerin. contra hares. cap. 26. And as one Praphrasing on those words, asketh are not these the words of the Harlot, which calls Passengers which goe right on their way? Who so is simple, let him turn in hither, and as for him that wanteth understanding, shee saith to him, stolen waters are sweet, and bread (of secresies, or) eaten in Prov. [...]. 13. 14. 15. 16. 17. 18. secret is pleasant: 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 errour and science misnamed or false. Such wisedom may soon be dis­covered, Verè falsum no­men apud doctri­nas haereticorum. ut ignoranna sci­entiae, & caligo screni [...]i [...], & re­ [...]brae lumjuis ap­p [...]atione fucen­tur. Vincent. Lerinens. ibid. Its no wisedome from alove. Iames 3. 13. 14. 15. 16. 17. by that description which Saint James gives of the like; and from the Properties of that wisedome which is true­ly 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 wisedom descendeth not from above, but is earthly, sensuall (or naturall) and devilish—But the wisedome that is from above is first pure, then penceable, gentle, and easie to be entreated, full of mercy and good fruits, without partiality (or wrangling: and last of all) without hy­pocrisie.

Neither need we other argument to disswade from such [...]ai [...] And such erring [...] arguments enough against is. Profession of Science (which some make shew of, as if they, and they onely, by their new light, knew the whole mind of God) then this, that commonly such as so professe and pro­mise most, soonest erre or goe astray concerning the Faith, ver. 21. that is, they (and their admirers and followers) misse [Page 49] of the maine scope and marke of the Gospel; which is he sleight errour 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 Soules of others also, 2 Tim. 2, 14. 18. the Metaphor is taken from Archers▪ who misse of their mark and ayme to signifie an errour in Faith, such as depriveth a man of the fruit which it brings forth, and of the end at which it aymes; which is no other then the salvation of their soules.

We see hence, how needfull it is, that we all, but we especi­ally The needfulnesse [...] keeping t [...] Do­ctrine uncorrupt, by taking heed of th [...] causes of corrup­ting it. Which are many. of the Ministery, doe 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 beleeve l [...]es. Its not said Especially wan [...] [...] love to it. 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 speciall cause of corrupting the truth is, A yeelding too farre to others and their fash [...]ons for fear of offending them; which was Pe­ters Feare of offending the weak. 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 Lords Supper, so long, through fear of offending them, who, too readily charge us with putting no difference between the holy or Saints, and prophane.) Yea an ascribing too much as to Places, suppose And an ascribin [...] too much (as to Places, so) to Mens Persons▪ 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 mens Persons, whom we are ready to admire, and so in respect of their Persons, suck in their er­rours; as doe 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 dayes, mens per­sons, or personall gifts are looked upon, and they admired, for their true or supposed learning, sanctity, or the like; and their errours, under such pretences, received without examination: Whereas, It is God onely that cannot lye; who must ever be [Page 50] acknowledged true and just in his sayings and word: and every [...]om. 3. 4. man altar; either actually, or in possibility, he may lie, and is not without perill of lying. Yea, God often in his Providence [...]hy God often suf­ [...]ers great men to [...]ave great errors. and Wisedom suffers great men to have great errours, 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 onely to humble them, if they belong to him, but to try us and our love to his Especially to try their love to him [...]nd in truth. truth, which he will have to be loved, and entertained for its own sake and worth.

Which Mystery is taught us expressely by Moses, where speaking of some supposed great Prophets, who pretended dreams and revelutions yea science such as reaches farre above all humane knowledge, even ability to foretell future contin­gents, and to work wonders, (therein like unto God, who [...]e properties these are, Esay 41. 23.) he tells us withall, that whereas the End of such Prophets is to draw people from God, and to goe after other gods, (or new and strange er­rours) which they have not known; yet Gods end is thereby to Deut. 13. 1. 2. 3. prove them, to know whether they love the Lord their God with all their heart, and with all their soule. 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 hearkned unto. And he gives the rule of triall withall, whilest he inserts these words, (speaking of those other Gods) Which thou hast not known, that is, which God never made known to them before. And vers. 4.—Ye shall walk after the Lord your God, and feare him—and that Prophet shall be put to death, &c. So Paul, 1 Cor. 11. 19. There must he Heresies among you, that they which are approved, may be made manifest among you. Such great and able Doctors, [...]ome Instances gi­ [...]en. [...]ee Vincen. Le­ [...]inen. contra hae­ [...]e [...]es, cap 15. 16. [...]7. Where their [...]eresies also are [...]ecited. for Knowledge gifts, abilities and eloquence were Nestorius, Pho [...]inus, and Apoll [...]naris, whose errours 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, farre surpassing them for hainousnesse of errour 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 [Page 51] therefore; and keep we that Depositum, or that sound Such to be avoyd [...]▪ Doctrine committed to our trust. Hold to that Forme or Patterne 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 faithfull Word as it hath been taught, &c. for there are many un­ruly and vain talkers and deceivers—whose mouthes must be Tit. 1. 9. 10. stopped—

Now how this Doctrine is to be kept, many Directions Some moe Directi­ons how and by what means this Depositum [...] be kept. might be given. First, The Apostle here, having given this Charge to Timothy, knowing it was not in his Power as of him [...]elfe to keep it; that is, either to fol [...]ow these directions, or to avoyd the danger of sedu [...]ion▪ concludes with Prayer to God for him, saying Grace be with thee; and seales it by 1. By Prayer for Grace. adding his Amen. This sound Doctrine cannot be kept by our own strength: It hath many enemies, not onely Here­ticks, and sedu [...]ers, but prophane persons, hypocrites, per­secu [...]ors, our own corrupt nature &c. Gods 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 doe 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 halfe and we halfe; 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 laboured 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 labour, 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 doe these things is Gods, and is from hi [...] Grace. All which teacheth us, as to Pray, indeavour, and seek strength and grace from [Page 52] Christ, and in all humility to depend in all things we doe, on his grace and assistance; so to acknowledge his goodnesse and mercy who Crowns his own work in us.

2. Now as Paul beggs Grace for Timothy, so directing him elsewhere to the means of keeping this Charge, he sends him 2. [...]y the h [...]ly Ghost [...]welling in us. to the Holy Ghost, saying, 2 Tim. 1. 14. That good thing which was committed un [...]o thee, (that is, the Forme of sound Words) keep, by the Holy Ghost, which dwelleth in us. For by the Holy Ghost, as it dwelleth in us, we are inabled hereunto. The holy Ghost is every where as a Spirit, but not as Holy; so onely it dwels in the hearts of the godly, as in its own house and temple, as having a propriety in us, and challenging Rule [...] works of the [...]oly Ghost in help­ [...]ng u [...] to keep true Doctrine. and Government over us, which it exerciseth, First, By capti­vating our understandings, wills and affections and whatso­ever in us opposeth it selfe, [...] 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 Soule 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 alwayes putting forth it selfe 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 stirre up the gift of God [...]. Tim. 1. 6. which is in us, and the graces of his Spirit, by which we may be further strengthened and inabled; and that made easie to us and sweet, which otherwise is harsh and hard▪ It is the [...]hich therefore [...]ust be waited on [...]ccording to his [...]ord. Spirit of God by which the Word and true Doctrine of Christ was, and is given, as it inlightneth: 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 errour, contrary to the Word, which seducers and Hereticks are ready to father on the holy Ghost, (which Pa­pists pretend to be President in their Councells, 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 carefull, constantly to remem­ber 3. [...] our care to hold [...] ancient truth. [Page 53] and hold to the old Apostolicall and Fundamentall truths of the Word, which were at first made known by the Spirit, which is ever like it selfe, 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 John 14. 25. 26. And especially to remember them. 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 For which we have directions and [...] [...]se given [...] abun­dantly, by Peter▪ sought to bring to the remembrance of other Disciples; a [...] Peter, I will not be negligent to put you alwayes in remem­brance of these things, &c. 2. Pet. 1. 12 and accordingly Paul to Timothy, If thou put the Brethren in remembrance of Paul. 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 prophane 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 Io [...] 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 himselfe saith to us, as once to the Iews. If ye con­tinue And Christ him­selfe. comm [...]nding this care in s [...]me. 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 Reproving the want of [...] 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 faithfull Word▪ as he hath been taught. And to Timothy, saith Paul▪ Hold fast the Forme of sound Words, which thou hast heard of me, in faith and love which is in Christ Iesus, 2 Tim. 1. 13. And to the Colossians, whom he sends to Christs ful­nesse in the mystery of God and his Word, Lest any should beguile them with entising Words, he adds this Exhortation. As ye have therefore received Christ Iesus the Lord, so walke ye in [Page 54] 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 spoile 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 true­ly thankefull, we should not so easi [...]y be beguiled with entising words, or given up to vain-deceit.

I Conclude first, with that serious advice given by Paul, The Conclusion, Or▪ The Authors Farewell to his Hearers, Read [...]rs, if not, to the VVorld: being an Indeavour to have Apostolicall Truths remem­bred. [...] Pet. 2 19. 20.-26. Now I beseech you Brethren, marke them which cause divisions and offences, contrary to the Doctrine which ye have Learned, and avoyd 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 errours; having also turned the grace of God into wantonnesse, and forsaken the truth.)

—I will endeavour, that you may be able after my decease, to have these things al­waies Especially, Peters Vide [...]et. in Remembrance, 2 Pet. 1. 15.

But what things? First, Negativrly, not first, cunningly de­vised Fables, vers 16. Secondly, Not new or other lights Not Fables, or yet [...]w and forme [...]y unheard of discoveries. and discove [...]ies to be revealed in after Ages, and not former­ly or yet then heard of; whether Popish unwritten verities as mysticall 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 inferres, future truths not then made known. Clearer manifestations of the same ancient truthes we deny not▪ and here we are to [...]d of things, not to he new­ly discovered, but remembred, such and no other then our Sa­vi [...]t, of which he saith▪ These things (all needfull t [...]ings) have I spok [...]n unto you, being yet present with you: There things then were present truths Iohn. 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, [Page 55] whatsoever I have said unto you, vers. 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 Apostoli­call Truths, which he had taught them in his former Epistle, 2. But in the [...] Grace of God 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 Not abuse [...]. Or yet extended beyond its bounds. of free grace not grace misapplied or abused to wantonnesse and licenciousnesse, not racked or extended beyond its bounds. Which grace if it were still truely taught, we should not heare of such Doctrines as these, First, Iustification, before As it is by many. Vocation and Faith. Secondly, God seeth no sinne in Belee­vers. Shewed in si [...] Particulars. Thirdly, They sinning, though grossely, a [...]e as much in Gods favour and love, as the glorified Saints: yea, and they, even before renued repentance, are bound to beleeve it. Fourthly, No reconciliation of God to sinners, but onely of sinners to God. Fifthly, Reconciliation to God, without satisfaction by Christ. Nay sixthly, Ʋniversall gra [...]e; yea actu­all 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 2. The Doctrines o [...] true Piety. of him) to glory (as the end) and to vertue (as the means;) to life and godlinesse, See 2 Peter 1. 3. 4. 5. 6. and 8. 9. 10.—If ye doe these things, ye shall never fall. And in the body of the Epistle intending to arme them and us against 3. The Doctrine Scriptures [...] understood, 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 Bo [...]h Nev [...] Testam [...]t A [...]. 2 Peter 3. 2. These he makes a [...] the filed pole and compasse which he would have them and us to steere our course by.

This being so, we see what to judge of our prophane Anti­ [...]cripturists, [Page 56] who deny the divine authority of Scriptures▪ [...] generall. 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 [...] [...] practises according to Gods command and, Institution o [...] the Sacraments, and things belonging to the Covenant of [...] light [...]. grace in those times,) We are put off with this, Oh, th [...] was in the times of the Old Testament, Things are more spirituall now▪ &c. Yea, they so look upon the Writings thereof, as if they were onely and meerly a dead Let [...], without-life, spirit, ye [...], without Christ, as if men were f [...] onely with temporall prom [...]ses, of an earthly Canaan, & c▪ which indeed to avow. I can account little: other th [...]n blas­phemy. But no marvaile, seeing now, in these dayes 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 himselfe, pretending a n [...]e [...]er [...] way [...] Communion with God, and more [...]med are then [...].

I might also shew, what Things both for Doctrine and [...] onely Peter▪ but Paul and Iohn, &c. would haue [...] [...] ­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 Iohn, 1 Iohn 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 errour, 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 [...]▪