The faithfull depositaty [sic] of sound doctrine and ancient truths maintained against all oppositions of science, falsely so called, and against the prophane and vaine bablings of unsound teachers, or, A treatise on the I Tim. 6. 20 / by R.J., D.D. ; with the authors farewell to his hearers, readers, if not to the world.
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, and encourage him; Exhorting him to Root out that evill Seed of false Doctrine,
And Because the devil had already sown many false Doctrines and Nicaenae questions (by the means especially of false Christianized jews) who corrupted the Purity of the Gospel in that Church, Paul (elsewhere employed in Planting Churches) Writes this Epistle to him, to instruct, strengthen, and encourage him; Exhorting him to Root out that evil Seed of false Doctrine,
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he especially 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;
he especially gives Precepts necessary for Pastors, that they not only preserve a good Form in the state of the Church (both for Doctrine & discipline) in their times;
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 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,
And himself having had the glorious Gospel of the blessed God committed to his trust, by christ who enabled him, and counted him faithful, putting him into the Ministry, 1 Tim. 1. 11. 12. Gal. 2. 7. and having committed the same to Timothy in a sum and Form of found Words; he not only charges Timothy to hold fast that Form himself, and to keep that good thing which was committed unto him, 2 Tim. 1. 13. 14. and Here 1 Tim. 6. 20. but he would have him charge Others, that they Teach no other Doctrine, 1 Tim. 1. 3. and partieularly, not Doctrines of Liberty, 1 Tim. 6. 1. 2. 3. 4. neither give heed to Fables, 1 Tim. 14. and that they strive not about words, to no profit,
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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 following are given in charge by him to Timothy, for himself and those others on whom he was to lay on hands, (and according to which, its thought fit that demands be made to such,
Tim. 2. 14. But as for him (and other true Pastors) he would have him to war a good warfare, holdi•g Faith and a good Conscience, 1 Tim. 1. 18. 19. and to exercise himself (rather) unto godliness, 1 Tim. 4. 7. But now Paul having given Timothy this especial Charge Concerning such as he was to Ordain and appoint to the Ministry, to lay hands suddenly on no Man, 1 Tim. 5. 22. (And indeed men Are not to be installed into Ecclesiastical Office rashly or suddenly, without sufficient examination of Gifts, and trial of life and Conversation:) these particulars following Are given in charge by him to Timothy, for himself and those Others on whom he was to lay on hands, (and according to which, its Thought fit that demands be made to such,
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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,
and charging Others that they Teach no other Doctrine ver. 3. neither give heed to Fables, etc. for. 4. 5. even as Paul himself was Ordained a Preacher, and an Apostle, a Teacher of the Gentiles in Faith and Verity, 1 Tim. 2. 7. such must hold the faithful Word, as they have been taught, Tit. 1. 9. and speak things which become found Doctrine, Tit. 2. 1. otherwise, nothing but Pride will follow in novices, 1 Tim. 3. 6. and through Pride, contentions, envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds,
or gulling one another (as now, especially in these our dayes we find, 1 Tim. 6. 4. 5. He would not have us consent to any that teach otherwise, and who themselves consent not to whole somewords, ver. 3. or to the Doctrine which is according to godlinesse, he would have us perswaded of the truth which we professe, against all opposite errours of the times.
or gulling one Another (as now, especially in these our days we find, 1 Tim. 6. 4. 5. He would not have us consent to any that teach otherwise, and who themselves consent not to Whole somewords, ver. 3. or to the Doctrine which is according to godliness, he would have us persuaded of the truth which we profess, against all opposite errors of the times.
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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,
nor would he have such either to aim At any other base end, as filthy lucre, as Some for that end teach things they ought not, Tit. 1. 11. or to do ought of that nature, no not Preach christ, out of the grounds of envy and strife,
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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 of contention, to add affliction to other godly Ministers, as Philip. 1. 15. 16. he would have us rightly to divide the Word of truth, 2 Tim. 2. 15. and for such as Are zealous of spiritual Gifts, he would have them follow After Charioy,
and desire 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 in all the duties thereof, to give attendance to Reading, (not to depend on Revelations) to Exhortation, and to Doctrine;
and desire Spiritual Gifts, but rather that they may Prophesy, and that they would seek (not to vaunt themselves in speaking in unknown or strange Tongues, and in a vain ostentation of Learning ▪ falfely so called or with excellency of Speech, or of (Human) Wisdom, and the enticing words thereof, 1 Cor. 2. 1. 4. but) that they may excel to the edifying of the Church, 1 Cor. 14. 1. 2. 4. 5. 12. 3. He would have such as Are in, or enter into the Ministry, to be men of resolution, that they will use constant diligence in all the duties thereof, to give attendance to Reading, (not to depend on Revelations) to Exhortation, and to Doctrine;
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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;
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;
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4. He would have such to be Zealous and Faithfull in keeping and maintaining the truth of the Gospel committed to them, and the purity of the Church against errour and Schisme, &c. even as he himself by Jesus Christ was counted faithfull,
4. He would have such to be Zealous and Faithful in keeping and maintaining the truth of the Gospel committed to them, and the purity of the Church against error and Schism, etc. even as he himself by jesus christ was counted faithful,
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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;
neither to give heed to Fables, etc. 1 Tim. 1. 3. 4. but to hold fast the Form of found 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;
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5. Paul would have such to be also unblameable for life and conversation, and to be examples of beleevers in word, conversation and charity, 1 Tim. 4. 12. and ver. 16. to take heed to themselves (as well as to Doctrine) and to hold (as Faith,
5. Paul would have such to be also unblameable for life and Conversation, and to be Examples of believers in word, Conversation and charity, 1 Tim. 4. 12. and ver. 16. to take heed to themselves (as well as to Doctrine) and to hold (as Faith,
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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;
so) a good Conscience, 1 Tim. 1. 19. And in particular for the qualities and Virtues required in Bishops or Overseers, and other Ecclesiastical Persons;
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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,
see At large, 1 Tim. 3, 2. 3. They must be blameless, etc. 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, etc. And Therefore speaking of such perverse Disputers as suppose gain is godliness, and of the love of money, and coveting After it (as a cause of erring,
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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;
and follow After Righteousness, Godliness, Faith, Love, Patience, Meekness, etc. 1 Tim. 6. 5. 10. 11. And writing to Titus, he thus directs him (and Others) both for life and Doctrine, In all things show thy self a Pattern of good works;
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and not to be ashamed of the testimony of our Lord, but to be partaker of the afflictions of the Gospel, according to the power of God, 2 Tim. 1. 8. and to endure 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.
and not to be ashamed of the testimony of our Lord, but to be partaker of the afflictions of the Gospel, according to the power of God, 2 Tim. 1. 8. and to endure hardness, 2 Tim. 2. 3. and afflictions, 2 Tim. 4. 5. and that by his own Exampl, 2 Tim. 3. 10. 11. with 14. and 2 Tim. 1. 12. and Acts 20. 23. 24.
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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.
exciting hereunto by name, using At once an Appellation Timothy; and an Exclamation, Oh Timothy, Keep that which is committed to thy trust, etc. ten paracatatheken phúlaxon.
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So that in these Words, we have first, A speciall Charge given to Timothy, the first Bishop or Overseer of the Church of the Ephesians. Secondly, A Direction to the way, means,
So that in these Words, we have First, A special Charge given to Timothy, the First Bishop or Overseer of the Church of the Ephesians. Secondly, A Direction to the Way, means,
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and manner of keeping it, in the Words, Avoyding prophane and vain bablings, &c. 1. The Charge is to keep this Depositum, or that which is committed to his trust.
and manner of keeping it, in the Words, Avoiding profane and vain babblings, etc. 1. The Charge is to keep this Depositum, or that which is committed to his trust.
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Concerning which, we have these 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.
Concerning which, we have these 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 self, or Duty of keeping it.
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1. Who gives it? Paul, This Charge I commit unto thee, Sonne Timothy, according to the Prophesies which went before on thee, &c. 1 Tim. 1. 18. Paul who had been charged with the Gospel himself,
1. Who gives it? Paul, This Charge I commit unto thee, Son Timothy, according to the prophecies which went before on thee, etc. 1 Tim. 1. 18. Paul who had been charged with the Gospel himself,
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:
but also (in his old Age) in the last Epistle that ever he Writ, his second to Timothy, which he writ in Prison At Room, 2 Tim. 1. 13. 14. Held fast the Form of found Words, which thou hast herd of me, in Faith and Love which is in christ jesus:
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.
To which end Timothy is further charged in these Words. 2 Tim. 2. 2. And the things which thou hast herd of me, among many Witnesses, the same commit thou to faithful men, who shall be able to teach Others also.
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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;
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 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.
and to all the Flock over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood, Acts 20. 17. 18. — 25. — 28. 29.
The like Charge he leaves with Titus. See Titus 1. 5. 6. 9. 10. 11. 14. and Chap. 2. 1. But speak thou the things which become sound Doctrine, &c. To this example of Paul, I will onely add that of Peter (to whom the Gospel (especially) of the Circumcision was committed,
The like Charge he leaves with Titus. See Titus 1. 5. 6. 9. 10. 11. 14. and Chap. 2. 1. But speak thou the things which become found Doctrine, etc. To this Exampl of Paul, I will only add that of Peter (to whom the Gospel (especially) of the Circumcision was committed,
as the Gospel of the uncircumcision was to Paul, Gal. 2. 7.) he knowing his death was at hand, is carefull to remember them of their duty, that by Faith and good works they would make their Calling fure,
as the Gospel of the uncircumcision was to Paul, Gal. 2. 7.) he knowing his death was At hand, is careful to Remember them of their duty, that by Faith and good works they would make their Calling fure,
And if we, especially in these dayes when so many false Teachers add Heresies are abroad uncontrouled, doe our endeavour, both by Preaching and Writing,
And if we, especially in these days when so many false Teachers add Heresies Are abroad uncontrolled, do our endeavour, both by Preaching and Writing,
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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.
and, in all good Conscience, seek to discharge the trust committed to us, and commended both by the Precept and practice of the holy Apostles, Paul, Peter, and Others.
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But what? Had Timothy here his Charge onely from Paul? No, we heard that Paul committed this Charge to him, according to the Prophesies which went before on him, 1 Tim. 1. 18, And these were from God.
But what? Had Timothy Here his Charge only from Paul? No, we herd that Paul committed this Charge to him, according to the prophecies which went before on him, 1 Tim. 1. 18, And these were from God.
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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 accordingly, Paul charges Timothy before God, and the Lord jesus christ, who shall judge the quick and the dead, etc. 1 Tim. 5. 21. and 2 Tim. 4. 1. 2. that is, in the name,
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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.
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.
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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 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.
but he does this by the hand ordinarily, and Ministry of men, his Officers, and by the means of an external call and Commission. As again, 1 Tim. 4. 14. Neglect not the gift that is in thee, which was given thee by Prophesy (and Therefore from God) with the laying on of the hands of the Presbytery, and 2 Tim. 1. 6. Stir up the gift of God which is in thee, by the putting on of my hands, Says Paul.
This ô, or exclamation, saith one, Exclamatio ista & praescientiae est pariter, & charitatis, argued in him both foresight of errours, and Love or Charity;
This o, or exclamation, Says one, Exclamatio ista & praescientiae est pariter, & charitatis, argued in him both foresight of errors, and Love or Charity;
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But what? Is this Charge given to him onely? No, Quis est hodiè Timotheus? nisi vel universa Ecclesia, vel specialiter totum corpus praepositorum? Who is Timothy in these our dayes.
But what? Is this Charge given to him only? No, Quis est hodiè Timothy? nisi vel universa Ecclesia, vel specialiter totum corpus praepositorum? Who is Timothy in these our days.
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 teach the Whole, and the only will and worship of God, and hold fast the Form of found words, received from the Apostles, etc. We all, both Ministers and People must look to meet with such errors,
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3. What then is it, which is to be kept? or what is this thing which is committed to his trust? I shall give answer hereunto, 1. Negatively. 2. Affirmatively.
3. What then is it, which is to be kept? or what is this thing which is committed to his trust? I shall give answer hereunto, 1. Negatively. 2. Affirmatively.
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What advantage is it to them, or disadvantage to us, that Paul first Preached 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,
What advantage is it to them, or disadvantage to us, that Paul First Preached and Delivered in a sum and Form of wholesome words, what he After wrote, (or, which is not so likely, that he First wrote, what he After Preached?) But if not agreeable,
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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;
then must he be accursed by his own Verdict, (as he and we Are by theirs,) Galatians 1. 8, Though we, Says he, or an Angel from Heaven Preach any other Gospel then that which we have Preached unto you, let him he accursed;
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Where it being in the Originall onely (NONLATINALPHABET 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,
Where it being in the Original only (or) beside that which we have Preached, condemns not only such as teach contrary, but praeter ▪ beside Scripture, (which two yet, in matters of Faith Are in Effect, all one) and Paul speaks not only against such as did bring in a New Gospel,
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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:
The words which Paul taught Timothy were wholesome Words (found in themselves, and healing words) even the Words of our Lord jesus christ, the Doctrine which is according to godliness:
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;
God reveals his Whole will to his Son christ; he to the holy Ghost (which receives of his) and so by it to the Apostles, and other Penmen of holy Writ;
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,
whither older and Popish, or new and Fanatic Masters would tell us.) Yea, what Paul Delivered was the Written word of God, which he both found Written,
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Paul was separated unto the Gospel of God, which he had promised afore by his Prophets in the holy Scriptures Rom. 1. 1. 2. neither Preached he to any any other Gospel, Rom. 16. 26. He Preached, (ouden ectos) no other things then those which the Prophets and Moses did say should come, Acts 26. 22. But where said they them? Where are these things to be found but in holy Scripture? Luke 24. 25. with 27. where Luke reduceth all which Moses and the Prophets spake, to the Scriptures.
Paul was separated unto the Gospel of God, which he had promised afore by his prophets in the holy Scriptures Rom. 1. 1. 2. neither Preached he to any any other Gospel, Rom. 16. 26. He Preached, (ouden ectos) no other things then those which the prophets and Moses did say should come, Acts 26. 22. But where said they them? Where Are these things to be found but in holy Scripture? Lycia 24. 25. with 27. where Lycia reduceth all which Moses and the prophets spoke, to the Scriptures.
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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,
Now Paul, having according to the Scripture, Delivered the Whole counsel of God, Acts 20. 27. (and that to this Church of the Ephesi•ns) it follows, that either God's Whole will was not revealed to him,
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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.
This is expressly and generally avouched by Saint John, 1 John 1. 1. 2. 3. 4. That which was from the beginning, which we have herd, 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.
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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.
and received, and was taught the Gospel, Not by Man, but by the Revelation of jesus christ, Gal. 1. 11. 12. to whom the Whole counsel of God was made known? now, Says John, for himself and Others, And these (same) things Write we unto you.
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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.
and Delivered to Others, as Paul Here, to Timothy; and as his Secretary's and Scribes they wrote the same (even as they found it more briefly written) to the Churches of God, and to us.
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so charging the Scripture with Imperfection, contrary to the Doctrine of the Scripture, Luke 16. 29. John 20. 31. 2 Tim. 3. 16. 2. Of supposed New Lights, and Revelations of the Spirit, without or against the Word, upon pretence whereof the sufficiency, yea and authority of the Sriptures is denied or lessened.
so charging the Scripture with Imperfection, contrary to the Doctrine of the Scripture, Lycia 16. 29. John 20. 31. 2 Tim. 3. 16. 2. Of supposed New Lights, and Revelations of the Spirit, without or against the Word, upon pretence whereof the sufficiency, yea and Authority of the Scriptures is denied or lessened.
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The first thing then which is ment by this Depositum, or Thing committed to trust is, in the Scripture Phrase, The Gospel of God, and of Christ, which is said to be committed to 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;
The First thing then which is meant by this Depositum, or Thing committed to trust is, in the Scripture Phrase, The Gospel of God, and of christ, which is said to be committed to Paul's trust, 1 Tim. 1. 11. and Gal. 2. 7. or the Doctrine of the Scriptures, being the platform of found Words and Doctrine according to Scripture;
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And thirdly, prescribes means to preserve us in Spirituall health and soundnesse of mind, being the Doctrine which is according to godlinesse, 1 Tim. 6. 3.
And Thirdly, prescribes means to preserve us in Spiritual health and soundness of mind, being the Doctrine which is according to godliness, 1 Tim. 6. 3.
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,
neither will the Conscience rest in any thing but in this, Thus Says the Lord, not thus faith the Church, suppose of Room, or thus we the Bishops and Clergy of Room believe,
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I beleeve, therefore have I spoken. One conclusion well drawn out of Scripture, will give more contentment ▪ comfort and satisfaction to the Concience,
I believe, Therefore have I spoken. One conclusion well drawn out of Scripture, will give more contentment ▪ Comfort and satisfaction to the Conscience,
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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:
and other things in and for him, seeing men affection can find no resting place till it pitch upon him; (for all earthly things leave it empty and unsatisfied:) so God only is the First Truth; he himself for Being, as his Word, to us for knowledge:
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as his word is prima veritas Normalis, the prime or first and onely Rule of truth to us, he therefore alone and for himselfe is to be beleeved according to his word.
as his word is prima veritas Normalis, the prime or First and only Rule of truth to us, he Therefore alone and for himself is to be believed according to his word.
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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,
as his essential word, and one in and from his bosom, he in these last days especially, speaks unto us, John 1. 18. Hebrew 1. 2.) I say, is now Fully, savingly,
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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,
The Scripture contains that only one, true, and most ancient and First Doctrine, which was, and is Delivered to the Church, and is primarily of Divine Authority in it self,
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Other Formes of Doctrine, or of Faith and Love, which are taken out of it, are Rules secondarily, that is onely so farre as they agree with this prime Rule.
Other Forms of Doctrine, or of Faith and Love, which Are taken out of it, Are Rules secondarily, that is only so Far as they agree with this prime Rule.
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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 in the Nicene, Constantinopolitan, Ephesine, and that of Athanasius, Are Rules of Faith secondarily, which we of this our English Church have acknowledged and do,
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2. The second thing here meant, are Ministeriall gifts and abilities to dispence and divide this word aright with judgement, and such graces of God, which are given them by Jesus Christ, being in every thing enriched by him in all utterance,
2. The second thing Here meant, Are Ministerial Gifts and abilities to dispense and divide this word aright with judgement, and such graces of God, which Are given them by jesus christ, being in every thing enriched by him in all utterance,
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and in all knowledge, whereby they come behi•d in no gift, which gifts Raul acknowledged to have been in the teachers of the Church of Corinth, though they made but little good use of them,
and in all knowledge, whereby they come behi•d in no gift, which Gifts Raul acknowledged to have been in the Teachers of the Church of Corinth, though they made but little good use of them,
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,
and with the enticing (or perswasible) words of humane Wisdom, but not in the demonstration of the Spirit and of power, 1 Cor. 1. 4. 5. — 7. — 10. 11. etc. and changed. 2. 1. — 4. whereas he tells them that though there be diversity of Gifts,
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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,
yet the same Spirit — and that the manifestation of the Spirit is given to every man to profit withal, whither those Gifts be the word of Wisdom, the word of knowledge, the gift of faith, of healing, of working Miracles, of prophesy, of discerning of spirits, of diverse Kinds of tongues, of Interpretation of tongues, 1 Cor. 12. 4. — 7. 8. 9. 10. These,
and such as these, Paul calls that good thing committed to Timothy. 2 Tim. 1. 14. namely, the graces of the Spirit (which must also be kept by the holy Ghost which dwelleth in us) whereby Ministers are inabled unto their Function,
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 dwells in us) whereby Ministers Are enabled unto their Function,
and in such now adaies as for want of exercising their gifts, otherwise good, become more and more unfit for the Ministery ▪ and unable to doe the work of it.
and in such now adais as for want of exercising their Gifts, otherwise good, become more and more unfit for the Ministry ▪ and unable to do the work of it.
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3. The third thing committed to the charge of Timothy, and included in it, is the Function and Office it selfe of Teaching and dividing the word aright.
3. The third thing committed to the charge of Timothy, and included in it, is the Function and Office it self of Teaching and dividing the word aright.
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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 two Lessons. First, That Gifts and Abilities alove, make not a Minister of Christ, (in an ordinary way) and that Preaching of the word is not 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.
This charge I commit unto thee Son Timothy according to the prophecies 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 Time 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 Says Paul, The things thou hast herd of me — the same commit thou to faithful men, who shall be able to teach Others also, 2 Tim. 2. 2. From which places, and part of the Charge, we gather these two Lessons. First, That Gifts and Abilities alove, make not a Minister of christ, (in an ordinary Way) and that Preaching of the word is not merely an Act of Gifts, but of Office, so that Gifts and Calling, Matter and Form must concur to the constitution of him who Exerciseth a Public Ministry.
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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,
but not as a Public Instrument of the Church, and by virtue of any mission or commission from God, such as is given to Ministers sent of God, with promise of a blessing,
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or may be sound some who are neither Aldermen, Justices, or in Office, who yet if they were called, were sufficiently able for parts and abilities, to discharge the trust committed to them.
or may be found Some who Are neither Aldermen, Justices, or in Office, who yet if they were called, were sufficiently able for parts and abilities, to discharge the trust committed to them.
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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,
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 showed Some scruple in the point,
and a Call so farre also from the Peoples acceptance of them, is so much questioned by those that maintain, That any one sufficiently gifted may Preach, and he whom the People shall accept of as a Minister to them, is thereby made a Minister? Here thus farre the tearmes are equall,
and a Call so Far also from the Peoples acceptance of them, is so much questioned by those that maintain, That any one sufficiently gifted may Preach, and he whom the People shall accept of as a Minister to them, is thereby made a Minister? Here thus Far the terms Are equal,
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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,
Prophers, bringing in (under pretence and name of New Lights) and reviving old and damned errors, as well-becoming such inordinate and unordained Preachers, drawing also the itching Ears of the People After them,
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That the Office of teaching is part of this charge, we gather this second Instruction, that besides the inward call from God, an outward and Ministeriall Call from man;
That the Office of teaching is part of this charge, we gather this second Instruction, that beside the inward call from God, an outward and Ministerial Call from man;
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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 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,
Where though Timothy were by prophecies before on him, and by Revelation from God, signified unto the Church to be designed and called to the Ministry, (as Others the like, Acts 13. 1. 2. 3. though in a case somewhat different) yet the charge of teaching, was by Paul committed to his trust, and that by the laying on of the hands of the Presbytery, 1 Tim. 1. 18. with 4. 14. and 2 Tim. 1. 6. This Order we find in Scripture, christ the chief Pastor, 1 Pet. 2. 25. (in whom is the power of making Ministers,) Ordains twelve Apostles, Mark 3. 14. The Apostles as next to him and as his Stewards and in his absence,
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 in Ruling,
neither Are such Gifts and calling needful now in their Successors (for then we should not Preach their Doctrine left us in writing, in which as well as in Ruling,
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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,
and settling of Government their calling was extraordinary.) Now they settled Government in every Church then in their times, in which was an uniformity, both in matter of Doctrine and discipline,
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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,
as Paul, speaks of both, uses 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 expressly of disorders in the Church, he concludes, But if any man seem to be contentious, we have no such custom,
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neither the Churches of God, 1 Cor. 11. 16. compare also ver. 2. 3. 4. howsoever as is acknowledged by some of the separation, The Churches of the New Testament continuing and abiding, (to which may be added, revived and renued) in that State, Faith and Order, wherein they were set,
neither the Churches of God, 1 Cor. 11. 16. compare also ver. 2. 3. 4. howsoever as is acknowledged by Some of the separation, The Churches of the New Testament Continuing and abiding, (to which may be added, revived and renewed) in that State, Faith and Order, wherein they were Set,
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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,
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,
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,
as Titus, Tit. 1. 5. and Timothy, 1 Tim 5. 22. So by virtue of that Apostolical both practice and Ordination we conclude that, the Ministry being an Office or Calling, the Way of Entrance into it, appointed by him that appointed the Office it self is,
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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 ought to be that Power of Ordination which God hath committed to the Elders of the Church to whom it belongs to Constitute and Ordain other Elders, who thereby receive a potestative Mission, and their Office of Preaching,
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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 essentiall to the manner of entrance.
This Power Some make to be only in and from the Election of the People, without Ordination by Imposition of hands, which they say is not essential to the manner of Entrance.
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But for Ordination; we Reade, That when one was to be Ordained an Apostle in stead of Judas, or made and constituted 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) Its said they appointed two, They, the multitude;
But for Ordination; we Read, That when one was to be Ordained an Apostle in stead of Judas, or made and constituted a Witness with the rest, of Christ Resurrection according to a motion made from God by Peter, (who stood up in the midst of the Disciples, who were an hundred and twenty) Its said they appointed two, They, the multitude;
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,
This is plain by Acts 6. in the appointment of the office of Deaconship, to seven chosen men, where we shall see, That election of the People is but preparatory (even in that very lowest office,) Their office was to nominate and present Some Persons from among themselves to that office, who being considered of, tried and approved by the Apostles, were accordingly to be Ordained. See these things more distinctly and ob•erve the order ▪ which then was,
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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,
The Authority of calling the Church together (upon a special occasion) was in the Apostles vers. 2. Then the twelve ca•ed the multitude of the Disciples unto them,
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Where we see, The People are allowed to chuse nominate, and present, and so farre to have a common suffrage to chuse into this publique office. Onely the Apostles appoint and ordain.
Where we see, The People Are allowed to choose nominate, and present, and so Far to have a Common suffrage to choose into this public office. Only the Apostles appoint and ordain.
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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 this is a good middle Way to prevent confusion in the People, and tyranny in the Rulers. This Exampl shows First, how the Disciples and People before Election, must Consider and look out fit men, both for number and qualification (they Are supposed to be wise, discreet, diligent, in their choice,
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and conscionable in commending such onely as are fit.) Secondly, how, after their election, they must shew their approbation, and make their presentation:
and conscionable in commending such only as Are fit.) Secondly, how, After their election, they must show their approbation, and make their presentation:
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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,
The next thing is, that now After election but before ordination (as the chief business of all) they join in Prayer: After which the Apostles (not only as Apostles, but as Elders of that Church,
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 Preaching Ministers who are not to receive their governing Power from the People or Church,
Now if such Ordination to the Meanest office in the Church (which yet is call•d a Business, or a necessary work) be needful how much more to the high•st and greatest, (now in a settled Church) and to the office of Elders and Preaching Ministers who Are not to receive their governing Power from the People or Church,
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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,
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,
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 was part, Lay hands s•ddenly on no man,
as that of Ephesus, and settling a Way how Timothy and Others should behave themselves in the house of God, gives Timothy a charge, which he also was to commit, by Way of like charge, to faithful men and so from one to Another,) whereof this was part, Lay hands s•ddenly on no man,
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Where we have either a direct Precept, or the duty presupposed, for Ordination by Elders: the restriction or manner of doing it (that he must not 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:
Where we have either a Direct Precept, or the duty presupposed, for Ordination by Elders: the restriction or manner of doing it (that he must not do it suddenly or rashly) confirms not only the lawfulness (which I take such as Are for the peoples power this Way, will not Easily grant) but the Office and Duty of Ordination by laying on of hands:
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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,
To try and judge of the sufficiency of able Preaching Ministers in all points, cannot be Thought to belong to the body of the people, (scarce one of many hundreds being of ability so to do) which yet such as Ordain Are bound to do, Tit. 1. 5. 6. to 12. Now the charge given Timothy, is not against hasty Election, (but Ordination) as in all reason it should have been,
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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,
Only I will conclude, that if any, upon a contrary conceit, or upon any other prejudice, shall, either himself being a Minister, lay down, (At the peoples feet) and so renounce, his Ministry, being formerly ordained a Minister, in,
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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 •••,
if not maliciousness in such other, whosoever, as would thus traduce, or question the lawfulness of the Calling of us Ministers formerly Ordained by Presbyters or Bishops and so make it a pretence why they will not hear us, either At •••,
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The chiefe objection or pretence which such make against us, is that our Ordination was and is by Bishops or by such as had their Ordination from Bishops, as they from Popish Bishops formerly and therefore it is Antichristian, and we Antichristian Ministers.
The chief objection or pretence which such make against us, is that our Ordination was and is by Bishops or by such as had their Ordination from Bishops, as they from Popish Bishops formerly and Therefore it is Antichristian, and we Antichristian Ministers.
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To which I answer 1. This is an Antichristian censure and ought no more to move us then (as one expresseth it) to find Rahell and Thamar among those, through whose loines the naturall Succession of our blessed Saviour is propagated from Adam.
To which I answer 1. This is an Antichristian censure and ought no more to move us then (as one Expresses it) to find Rachel and Tamar among those, through whose loins the natural Succession of our blessed Saviour is propagated from Adam.
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2. Though Bishops seem to be a superiour Order, (and some of them made such a claime) yet in point of ordination, they are and were to be looked upon as Presbyters and Elders,
2. Though Bishops seem to be a superior Order, (and Some of them made such a claim) yet in point of ordination, they Are and were to be looked upon as Presbyters and Elders,
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Nay, they were first Elders before they were Bishops, and of Elders were made Bishops in way of accumulation, not in way of privation, as if they so ceased to be Elders;
Nay, they were First Elders before they were Bishops, and of Elders were made Bishops in Way of accumulation, not in Way of privation, as if they so ceased to be Elders;
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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,
but together with them ▪ as fellow Presbyters, (as also Peter writes and stile himself. 1 Pet. 5. 1.) Prelacy did no more annihilate their being Presbyters,
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Nay it would be considered whether the Papists themselves make no• Bishops and Presbyters one Order, who (as we are told) judge, that if a Deacon should be made a Bishop, per saltum, he hath no power to ordain Presbyters.
Nay it would be considered whither the Papists themselves make no• Bishops and Presbyters one Order, who (as we Are told) judge, that if a Deacon should be made a Bishop, per saltum, he hath no power to ordain Presbyters.
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,
Such Abuses, as in former times, did any Way adhere through men's corruption, unto it, can no Way null or make void that Institution, especially After it is purged of such abuse,
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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.
The Church of Rome, though we should deny it to be a true Church, yet it is not hereby justified Because of the lawfulness of Ordination Because in a false Church there may be something true.
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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 we say that the Roman Church was At First a true Church, and had divine Truths and ordinances in it which (good At First) Come through the hands even of Popish and Antichristian Bishops,
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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. and both were even from the times of the Apostles in the Church of Rome, long b•fore she became Apostate,
Such Ordinances of God were Baptism, and this of Ordination or Imposition of hands, both which Are joined together among the Principles of the Foundation spoken of, Hebrew 6. 1. and both were even from the times of the Apostles in the Church of Rome, long b•fore she became Apostate,
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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,
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,
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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 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,
Should we then, Because these ordinances were corrupted by Antichrist, call them Antichristian, when, and After they Are purged from whatsoever of Antichrist was in them? or shall we look on them as nulled and made void by Popish Bishops to all that now partake thereof that there should be conceived any need of the Iteration or repeating of either of them? And I the rather speak of them both together (though the one only doe properly belong to my present argument) Because the Anabaptists Are alike against both ▪ upon the same grounds,
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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 so for Ordination. Whereupon as they beg•n to Baptise themselves again, so to account all ordination, which they conceive to be derived from Antichrist, to be Antichristian and void;
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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,
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,
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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,
or by a new Imposition of hands, But we, though opposite to Popery and Prelacy, do, with much better reason, judge both Baptism and Ordination valid,
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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 not to be changed, whilst we look to their First Institution from God, and only purge them from the defilements they received under that general defection and Apostasy in the Church of Rome, by reforming what was amiss therein, putting difference between such Fundamental Truths First received from God, which God did preserve when Antichrist reigned, raged,
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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,
But enough to satisfy the indifferent Reader in this point, and to leave convinced the peevish and perves•, who must enjoy their own fancies and will,
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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 (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.
The winning or losing of Souls depends much what upon them, upon their diligence or negligence, (even the Salvation of such Souls as the Son of God hath purchased with his blood:) They had need take heed unto themselves (and to their lives and conversations) as also unto their Doctrine, that they continue therein; for in so doing (and not otherwise) they both save themselves, and those that hear them.
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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,
So •he Church is God's house and Family, and they Are Stewards of the Mysteres 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,
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and so to 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:
and so to keep her, that her mind may not (by the subtlety of Satan, and seducers) be corrupted from the simplicity that is in christ, but that they may present her a chaste Virgae to christ:
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not suffering her to be corrupted by others, much lesse corrupting her themselves. Therefore great and dangerous is their charge, if they look not well to it.
not suffering her to be corrupted by Others, much less corrupting her themselves. Therefore great and dangerous is their charge, if they look not well to it.
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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,
They had need be careful, for they Watch for the Souls of such, over whom they have the Rule and must give an account, Hebrew 13. 17. They had need be wise,
And for some Directions to this duty, 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.
And for Some Directions to this duty, of keeping the Souls of God's People committed to us, to that which hath been said in the beginning, in the particulars of this Charge given by Paul to Timothy, and in him to all Ministers. I will briefly subjoin these.
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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.
we save our selves, and them that hear us, 1 Tim. 4. 16. otherwise we bring no profit to them, Jeremiah 23. 22. — 28. — 32. But doe overthrow their Faith, 2 Tim. 2. 17. 18. And this requires Wisdom and Diligence.
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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 David, to our power, delivering Christs Sheep out of the mouth of the Lyon, and pawes of the Beare.
and so stand in the Battle, in the day of the Lord (against all enemies of his peoples Faith and Souls) earnestly contending for the Faith, which was once Delivered to the Saints, confuting errors, 2 Tim. 3. 16. and with David, to our power, delivering Christ Sheep out of the Mouth of the lion, and paws of the Bear.
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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:
Ezekiel 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 truly say with Paul, (when he comes to die) I am pure from the blood of all men:
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,
and make more special use of it, as it concerns the keeping of the purity of Doctrine committed to their trust, which I conceive is in the First place,
And then the Duty is this, That seeing this Depositum i• Catholicae fi•e• talentum, this thing committed to trust is the Talent of the true Catholique Faith,
And then the Duty is this, That seeing this Depositum i• Catholic fi•e• Talentum, this thing committed to trust is the Talon of the true Catholic Faith,
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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.
It is a Rule and a Standard, and Therefore perfect, straight and full. Its Christ Testament, and admits not of any alteration, addition, or detraction.
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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.
It (performing its trust) Takes and cuts off nothing necessary, adds nothing superfluous, •loseth nothing of her own, usurps nothing belonging not to her, etc.
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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,
and consequently the Whole Truth and Religion of God should be rejecteds, as by woeful effects we see it in these our days, in such as At length Are fallen to question, At least,
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And so again, if once new and old, extraneous and domestick ▪ holy and prophane, begin to be mingled together, what in the Church will any long while be preserved pure, whole,
And so again, if once new and old, extraneous and domestic ▪ holy and profane, begin to be mingled together, what in the Church will any long while be preserved pure, Whole,
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or immaculate? whilest in processe of time there will be stewes of wicked and filthy errours, where formerly had been a sacred Chappel of Christ, holy and uncorruted truth.
or immaculate? whilst in process of time there will be Stews of wicked and filthy errors, where formerly had been a sacred Chapel of christ, holy and uncorruted truth.
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And for addition to the Doctrine of the Scriptures, as the onely Rule of Faith, we say truely, that Fidei Incrementum est Fidei Decrementum, to adde is to take from the Faith:
And for addition to the Doctrine of the Scriptures, as the only Rule of Faith, we say truly, that Fidei Incrementum est Fidei Decrementum, to add is to take from the Faith:
though they exceed the number of twelve, yet they are not increased in or according to Principles, but onely Conclusions; they (as our Doctrines, which we gather and raise in our Preaching from the Scripture,
though they exceed the number of twelve, yet they Are not increased in or according to Principles, but only Conclusions; they (as our Doctrines, which we gather and raise in our Preaching from the Scripture,
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but in young men, well grown, they are greater, yet still they 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;
but in young men, well grown, they Are greater, yet still they Are the self same, nothing shows it self in men when they Are old which was not, from the beginning in the power and virtue of the Seed;
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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;
Such a growth should be in our knowledge, and in all divine truths, which with Years Are more strengthened and confirmed, by time enlarged and with age resigned;
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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.
and as it were in their proper Senses, and several members, so •h•t they admit not of mixture or change, loose nothing which may be called a propriety, permit not any variety of definition.
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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.
as Another Besaleel to help in the building of his Tabernacle, grave these precious gems of divine Truths, fit them together faithfully, adorn them wisely, add splendour, Light, grace, and beauty to them.
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;
Let that be more clearly understood by thy Exposition, which formerly was more obscurely believed — Same tamen Quae dedicisti ita do•• ▪ ut cum dicas novè, non dicas nova;
and, as elsewhere that what formerly was beleeved barely and simply (and as it were by an implicite Faith) may afterward with more diligence be beleeved;
and, as elsewhere that what formerly was believed barely and simply (and as it were by an implicit Faith) may afterwards with more diligence be believed;
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2. The nature of things committod to trust, and the condition of them is such that they be kept without alteration diminution, imbezeling, or corrupting of them;
2. The nature of things committod to trust, and the condition of them is such that they be kept without alteration diminution, embezzling, or corrupting of them;
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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,
So 1 Cor. 9. 17. Whither Therefore willingly or unwillingly (or not At all) we endue discharge our trust, the Dispensation of the Gospel being once committed to our trust, will be required of us,
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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 the keeping of such things as men commit to our trust;
as Jacob made good to Laban what was lost, or torn of those Sheep whereof he was made the Keeper, Gen. 31. 39. 4. It would be considered also, that the keeping of this Talon of found words and Doctrine does herein differ from the keeping of such things as men commit to our trust;
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First, in regard of Matter, as containing the deepest mysteries, yea, revealing in Christ Crucified ▪ truely taught, the deepest counsels and wisedome of God, Acts 2. 23. as being also the Doctrine of Salvation, Rom, 1. 16.
First, in regard of Matter, as containing the Deepest Mysteres, yea, revealing in christ crucified ▪ truly taught, the Deepest Counsels and Wisdom of God, Acts 2. 23. as being also the Doctrine of Salvation, Rom, 1. 16.
or in whose Gospel and mystery of it, are hid all treasures of w•sedome, and knowledge Colos •. 2. 3) and the Author and worker of it in us, by the Gospel faithfully dispensed.
or in whose Gospel and mystery of it, Are hid all treasures of w•sedome, and knowledge Colos •. 2. 3) and the Author and worker of it in us, by the Gospel faithfully dispensed.
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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, 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 of them, are nothing to this Heavenly Doctrine;
also to be a Rule to us lest any beguile us with enticing words, Colos 2. 3. with 4. 8. So in regard of other particular effects, this Law or Doctrine of the Lord restores or converts Souls — makes wise the simple — Rejoiceth the heart — enlightens the eyes, etc. Psalm 19 7. 8. 4. If compared with other things, which men account excellent and worthy, their greatest care, pains and study, all the best of them, Are nothing to this Heavenly Doctrine;
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which is more to be desired then Gold, yea, then much fine Gold, then thousands of Gold and Silver, Psal. 19. 10. and 119. 72. So Prov 3. 13. 14. 1•. 16. 17. 18. All the things thou canst desire are not to be compared to her, i. •.
which is more to be desired then Gold, yea, then much fine Gold, then thousands of Gold and Silver, Psalm 19. 10. and 119. 72. So Curae 3. 13. 14. 1•. 16. 17. 18. All the things thou Canst desire Are not to be compared to her, i. •.
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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 a fore-head,
Use. And First It may well •e wondered At (After such an express charge given by Paul to Timothy, and to the Pastors of the Church) there should be any found of •o hard and shameless a forehead,
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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.
but should daily 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.
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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 if it made so much for them, and against us, whom alone they would have to be Heretics, but he writing so long ago (as dying under the emperors Theodosius and Valentinian) did rather touch Some Antichristian errors,
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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,
and justly charged to be an unfaith•ull Keeper of God's sacred truth, or of this Depositum, or matter of trust and charge committed to the Pastors of the Church,
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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.
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 Virgae Marry) for it, the Seed of the Woman, jesus christ, who is promised to bruise the Head ▪ or Power of the Serpent, the devil.
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 1 Tim. 4. 1. 2. 3. Whither 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,
2. For the Forme of wholsome words, or Summe of Religion, which commonly we reduce to the Apostles Creed, Sacraments, Commandements, Prayer, and Discipline.
2. For the Form of wholesome words, or Sum of Religion, which commonly we reduce to the Apostles Creed, Sacraments, commandments, Prayer, and Discipline.
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,
as tangibility, locality, etc. Now They overthrow by necessary consequence this Foundation of Faith, by teaching that Christ body is truly and locally in the Sacrament,
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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 Faith application, and assurance.
and not to be seen, felt, or tasted, etc. and so in other Articles. 2. They overthrow the scope of all whilst they deny particular Faith application, and assurance.
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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.
nor other Canonas of ancient Counsels, as not that which the Council of Chalcedon used, called Codex Ca•on•m, containing the Canonas of many ancient Counsels, (in number, 165 Canonas.) But what speak I of them, which yet shows how little they regard what they so much pretended, Antiquity.
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3. The Faith of the ancient Romans, of which yet they so brdg. Where is that better seen then in Pauls Epistle to the 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;
3. The Faith of the ancient Roman, of which yet they so brdg. Where is that better seen then in Paul's Epistle to the Romans? of which Epistle it is truly said by Some, that it being written ad Romanos, or to the Roman, is now Epistle Pauli in nunc Romanos;
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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,
As First, Concerning the Scriptures, of which Paul Writes honourably, Rom. 15. 4. But they call it a Book of Heresy, a dead letter, Inky Divinity, etc. Secondly, so Concerning the Law, which they will not have impossible to us,
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.
and not Merit, Rom. 6. last, and afflictions not to be worthy of the glory to be revealed, Rom. 8. 18. Fourthly, Prayer only to him in whom we may believe, Rom. 10. 14. Fifthly ▪ Whatsoever is not of Faith, to be sin, Rom. 14. last vers.
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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.
which overthrows generally all Traditions. Sixty, Subjection to secular Powers of all sorts of men, Rom. 13. 1, from which they plead immunity, for their Clergy.
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, by bringing them to the onely true and ancient light of Gods Word.
2. The like Use of Confutation might be made of these so many N•w lights as blaze out like Comets in these our days, by bringing them to the only true and ancient Light of God's Word.
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3. Onely what hath been said, serves also to the justification of the Doctrine of our Church, against the older false lights of Papists, and new lights of Sectarie, seeing we retaine the Scriptures without adding o• altering,
3. Only what hath been said, serves also to the justification of the Doctrine of our Church, against the older false lights of Papists, and new lights of Sectary, seeing we retain the Scriptures without adding o• altering,
and teach the same, and no other Doctrine then that taught from the beginning of the Church, Gen, 3. 15. on which the Church then was grounded, and is now still built.
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.
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and may be expe•ted 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.
and may be expe•ted from them especially Ministers of the Word, lawfu•ly ca•led, to show their care, diligence and faithfulness in keeping the purity of Doctrine, as they have it from Paul, and other Penmen of holy Writ.
To which end, first, As Platforms and Models of Divinity are needfull, (which must be onely according to Scripture, which is of prime authority and the onely Fundamentall Rule of Faith,
To which end, First, As Platforms and Models of Divinity Are needful, (which must be only according to Scripture, which is of prime Authority and the only Fundamental Rule of Faith,
This may be one Motive, added to the former Reasons, that according to thy faithfulnesse to God, will his faithfulne•se be to thee in such things as thou hast committed to his trust.
This may be one Motive, added to the former Reasons, that according to thy faithfulness to God, will his faithfulne•se be to thee in such things as thou hast committed to his trust.
And hast thou committed nothing to Gods keeping? or shalt thou never have need so to doe? Consider, Thou hast a precious soule and life, which undergoes a number of hazards, through the malice of Satan and Persecuters, through thine own weaknesse,
And hast thou committed nothing to God's keeping? or shalt thou never have need so to do? Consider, Thou hast a precious soul and life, which undergoes a number of hazards, through the malice of Satan and Persecuters, through thine own weakness,
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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:
how Canst thou with Comfort, whilst thou sufferest (though according to the will of God) commit the keeping of thy Soul to him (in welldoing) a• unto a faithful Creator and Keeper? 1 Pet. 4 19. How, in thy suffer•ngs, Canst thou say with Paul — I am not ashamed:
for I know whom I have 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 hope when he came to dye,
for I know whom I have believed (or trusted) and I am persuaded that •e is able (as well as willing) to keep that which I have committed to him against that day, z Tim. 1. 12. He might with confidence and comfortable hope when he Come to die,
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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;
so say and expect a Crown of Righteousness laid up, (and so kept) for him; inasmuch as he could also truly say, I have fought a good fight, I have finished my course, I have kept the Faith, 2 Tim. 4. 7. 8. He kept that constantly and faithfully, which he would have Timothy, and us his Successors, likewise to keep;
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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.
How then and by what means ▪ may the pu••ty of Doctrine be preserved? One principal Way and means is made Here to consist in the avoiding of two things.
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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.
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.
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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;
they Are not only unprofitable, but tend to the begetting and gendering of strifes and contentions ▪ to the subverting of the Faith of the hearers, to the increase of ungodliness and profaneness in their lives;
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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.
and as Paul in the next words to my Text, ver. 21. Such professing of Science, Causes an erring in them Concerning the Faith, which may be so many Dissuasives from such procession and practice and motives for the avoiding of them.
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but applying my selfe more specially, to these our present times (having said enough against Popery before) to adde and conclude this Text with this one Generall Doctrine; That,
but applying my self more specially, to these our present times (having said enough against Popery before) to add and conclude this Text with this one General Doctrine; That,
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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,
or not Harkening to them, when taught by Others, yea, a stopping of the months of such, Tit 1. 9. — 11. if not a rejecting of their Persons, After the First and second admonition, Tit. 3. 9. 10. howsoever,
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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,
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 for. 10. tells Tiths, There Are many unruly, and vain talkers,
1. Vaine; which, being wrapped up in the Word here used, Notes first Empty, and implyeth, an emptinesse of Words, as being Words without matter, substance, solidity and soundnesse of truth:
1. Vain; which, being wrapped up in the Word Here used, Notes First Empty, and Implies, an emptiness of Words, as being Words without matter, substance, solidity and soundness of truth:
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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;
then they should have turned them from their evil Way, and from the evil of their doings — but (now) they cause my people to err by their lies and lightness;
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.
Therefore they shall not profit this people At all Says the Lord, Jeremiah 23. 21. 22. — 32. The like is, Ezekiel 13. 6. — 8. 9. — 23 And such false Teachers were foretold to be among us.
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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,
though we see many perverted by them, and following their pernicious ways, yet where shall we see one, in these our days (in which such prophets, (At least with us in England) abound more then ever in any age formerly) Converted truly unto God,
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We see so little fruit of this nature among them, (I meane especially, Anabaptists, Socineans, Familists, Seekers, and other high-flowne Sectaries, who will be above all Ordinances of God) that where there were some, either true beginnings,
We see so little fruit of this nature among them, (I mean especially, Anabaptists, Socineans, Familists, Seekers, and other high-flown Sectaries, who will be above all Ordinances of God) that where there were Some, either true beginnings,
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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.
but looseness of life, careless walking with God, and an inclination, At least, if not Some Degrees of Profaneness both of life and opinion. Of which anon.
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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.
Such Teachers, Paul calls, Deceivers, Vaine-talkers, and unruly, or under no order, or Government, keeping no rank, every one a Master, Teacher, or Commander.
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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,
as, despising found learning whither humane or divine, and Slighting God's Public Ordinances, creep into houses, etc. their manners Are Fully described, 2 Tim. 3. 1. 2. 3. 4. 5. • ▪ having a Form of Godliness,
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.
and Serpents, which were not truly so, but only in show, yet enough to harden Pharaoh) so do these resist the truth, vers. 8. who must Therefore be resisted rejected, turned from, and avoided.
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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 under pretence of more immediate Teaching, ••y out of Studied Sermons, etc. To conclude this First Epithet, by Harkening to such vaine-babling you will find your selves in the end, left empty,
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that is, neither unprofitable to the Church, nor to himselfe, as are the vain Visions of such upstart Prophets, who as they bring no profit to the People,
that is, neither unprofitable to the Church, nor to himself, as Are the vain Visions of such upstart prophets, who as they bring no profit to the People,
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,
Therefore, thus Says the Lord — mine hand shall be upon the prophets that see vanity — They shall not be in the Assembly, (socret or counsel) of my People, (as having allowance to speak in Public Assemblies,
as true Prophets had, Jeremy 26. 7.) neither shall they be Writed in the Writing of the house of Israel, &c. they shall be of no reckoning nor account with me,
as true prophets had, Jeremiah 26. 7.) neither shall they be Writed in the Writing of the house of Israel, etc. 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.
nor so much as members of the sacred People (for all their profession of holiness and Saintship) who were all numbered and in•olled ▪ E••l. 20. 12 but rooted out of the holy Land ▪ yea of the World Ezekiel 13. 9.
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2. But, as it is said, some of the ancients (Augustine, Chrysostome, Ambrose and Basil, wi•h Vincentius Le•inensis, and the Vulgar Latine) roade these Words, not keno — but kainoph•nias, not vain-babling,
2. But, as it is said, Some of the ancients (Augustine, Chrysostom, Ambrose and Basil, wi•h Vincentius Le•inensis, and the vulgar Latin) road these Words, not keno — but kainoph•nias, not vain-babbling,
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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.
and this is also very offensive and dangerous, and commonly tends to the detriment and corrupting of wholesome Doctrine ▪ and argues much lightness and vanity of mind and wit.
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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.
Now these Words so read belong to such Innovators of Words and Phrases and bid us beware of such profane Novelties, least any spoil us through such vain deceit.
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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;
or Others, high Notions, unusual expressions, to make you only admire what you understand not, or to take them the rather to savour of more spiritualness;
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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 nothing sacred, nothing truely religious in it,
3. The second Epithet in the Text ▪ is Profane: So 1 Tim. 4. 7. 2 Tim. 2. 16. And what is Profane? that which hath nothing sacred, nothing truly religious in it,
as being strange and 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,
as being strange and Far from the wholesome Truths taught in the Word and Church of God, which is his Temple; new and unheard of opinions obtruded upon God's People,
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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.
Babes in christ, unto whom Paul could not speak as unto Spiritual, but as unto carnal — as not able yet to bear (strong) meat, but to be fed with Milk.
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.
and Another, I am of Apollo, Are you not carnal? ver. 4. Whereas if they had eyes to discern, they would find Paul and Apollo, Cephas and christ, all to agree in one.
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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 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.
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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,
As Johns Disciples in zeal to him their Master, sought to lay envy on christ himself, John 3. 26. This blind zeal, in such, we may a while bear with,
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.
They contend profanely about they know not what, as those two, who both zealous of Martin Luther, and his Reformation, contended the one with the other, the one under the Notion of a Lutheran, the other of a Martinist.
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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,
as Poter speaks of them, speak great swelling words of vanity, and allure, through the Lustiest of the Flesh, through much wantonness, those that were clean (or for a little,
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and wrest Scripture to their own meanings, disposition, and affection, thereby to justifie, if they could, their own leud practises, opinions, and wayes:
and wrest Scripture to their own meanings, disposition, and affection, thereby to justify, if they could, their own lewd practises, opinions, and ways:
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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.
Howsoever, for want of true and found love to true Doctrine, they Are justly given up to believe (and to teach) lies, 2 Thess 2. 10. 11. U^de Ver. 10. — What they know naturally as brutus beast, in those things they corrupt themselves.
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 which is according to godlinesse;
and who Russian-like, conform not to the fashions of the World, Rom. 12. 1. 2. Secondly, And for our own practice, to study holiness of life, and labour to live according to that Doctrine which is according to godliness;
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yea, and more certainly, and be assured of what he knows, and so shall be kept from an ignorant doting about questions and strifes of words — perverse disputings of men of corrupt (and prophane) minds, and destitute of the truth, &c. Otherwise, God will extinguish that little light men have,
yea, and more Certainly, and be assured of what he knows, and so shall be kept from an ignorant doting about questions and strifes of words — perverse disputings of men of corrupt (and profane) minds, and destitute of the truth, etc. Otherwise, God will extinguish that little Light men have,
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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:
as to teach ▪ that Servants, being converts and Christians owe not that honour to their own Masters (as formerly) who either as yet believe not, or as Are believing:
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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 of the Christian Sabbath, and making each day alike;
and so may despise them, Because they Are Brothers, and in that Relation equals. This is no part of that Doctrine which is according to godliness, 1 Tim. 6. 1. 2. with 3. but argues pride and ignorance, ver. 4. Such Are the Doctrines of those that make all, 1. Times and Days alike, as denying the morality of the Christian Sabbath, and making each day alike;
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so hiding their eyes from the Lords Sabbaths, whereby ▪ he is prophaned among them. 2. That make all Person• alike, (especially of their own Profession;) all the Congregation to be holy, or Saints (as in the Originall) fit to offer their own sacrifice,
so hiding their eyes from the lords Sabbaths, whereby ▪ he is Profaned among them. 2. That make all Person• alike, (especially of their own Profession;) all the Congregation to be holy, or Saints (as in the Original) fit to offer their own sacrifice,
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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,
But the Lord presently showed with a witness, who were his, and who holy and Saints and called to come near unto him, Numb. 16. 1. 2. 3. 4. 5 etc. These also Are the Priests, that put no difference between the holy and profane,
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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 holy things, and the name of the Lord of Hosts, in that (with the Priests and People of old) they ▪ in effect,
neither show difference between the unclean and clean — Ezekiel 22. 26. 3. That make all things alike, vi•la•ing God's Law, and profaning his holy things, and the name of the Lord of Hosts, in that (with the Priests and People of old) they ▪ in Effect,
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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.
or on the Sacraments, a• Ordinances of God, and as having annexed to them, in the right use those of special and higher blessings then the Signs and what is outward in them, can reach unto, count meanly of them, and as ordinary things.
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Some look on the Sacraments onely as bare signes, as the Anabaptists; and on the Word so ▪ as that any common (and so farre prophane) man may at his own hand take up the Ministery of it.
some look on the Sacraments only as bore Signs, as the Anabaptists; and on the Word so ▪ as that any Common (and so Far profane) man may At his own hand take up the Ministry of it.
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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,
yet whither it simply be a polluting of that Ordinance and Table, if such be admitted as profess Faith, Repentance and a serious desire and purpose to renew their Covenant with God,
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Onely for conclusion of this Branch, it would be considered, that though by some, the best and holiest Teachers may be thought to be biblers for so Paul, by the prophane Heathen Athenians, was called and accounted, Acts 17. 18. Yet such onely consent to,
Only for conclusion of this Branch, it would be considered, that though by Some, the best and Holiest Teachers may be Thought to be biblers for so Paul, by the profane Heathen Athenians, was called and accounted, Acts 17. 18. Yet such only consent to,
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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.
and these things, I will that thou affirm constantly, that they which have believed on God, might be careful to maintain good works these things Are good and profitable unto men.
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or oppositions and gainsayings of sinners, and their contradictions of Christ, and the truths of the Gospel, which many use in a confidence or vain conceit of their own knowledge and 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 old and new Gnosticks the Jesuets, who,
or oppositions and gainsayings of Sinners, and their contradictions of christ, and the truths of the Gospel, which many use in a confidence or vain conceit of their own knowledge and Wisdom, such as the proud Pharisees, who Thought themselves the only seeing and knowing men in their time, John 9. 40. 41. such as the old and new Gnostics the Jesuets, who,
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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,
like the Greeks of old account, all Barbarians to themselves, or like many now in these our days, who, under pretence of Deeper and higher Wisdom, new lights and discoveries,
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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 above the Word and Scriptures, or At least above Common capacities, do seek, through their acute and crafty subtleties and wranglings, to oppose the holy truths of God, his ways and worship, advancing their own supposed Wisdom and science, against the same, At least, equalling themselves (for Gifts and Authority from God to Preach,
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for that he undertook to doe and practise, as the Apostle Peter had for that which he did, Acts 2. So that now it seems, we must so farre admire, beleeve and imbrace their Doctrine,
for that he undertook to do and practice, as the Apostle Peter had for that which he did, Acts 2. So that now it seems, we must so Far admire, believe and embrace their Doctrine,
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and so farre honour the Spirit of God speaking to them ▪ in them and by them, as not to offer to try the Spirits (by which men speak) any longer by the Word &c.
and so Far honour the Spirit of God speaking to them ▪ in them and by them, as not to offer to try the Spirits (by which men speak) any longer by the Word etc.
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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,
The Scriptures tell us of Some whom it calls antilegon•es, ga•n sayers of found Doctrine, Tit. 1. 9. and antidi•tithem•nous, such as oppose themselves, 2 Tim. 2. 25. We, passing by other times,
1. Of many ancient and Fundamentall truths, under pretence of their new lights: calling and accounting the constant Teachers of Orthodox Doctrine, Priests of Antichrist, or of Baal;
1. Of many ancient and Fundamental truths, under pretence of their new lights: calling and accounting the constant Teachers of Orthodox Doctrine, Priests of Antichrist, or of Baal;
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contradicting and blaspheming, Acts 13. 45. 2. Of the Scriptures themselves, and their authority, in part at least, if not wholly. And this they doe whilest,
contradicting and blaspheming, Acts 13. 45. 2. Of the Scriptures themselves, and their Authority, in part At least, if not wholly. And this they do whilst,
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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:
1. They charge them with Contradictions (and so make the Scriptures oppose themselves) and with Obscurities, etc. 2. They deny the authority of the Old Testament, as of no binding power to them now:
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;
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;
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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.
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.
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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 own cares,
Pride so blinds their eyes, that under pretence of running Far enough from the letter, which they judge carnal and killing, they make it (by allegorizing) echo to the found which is already in their own Cares,
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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,
5. Nay yet, looking upon their own ways of holiness, as higher then the Scriptures can bring them unto, they think the use of the Scriptures hath its Period and time with men ▪ beyond which it is useless,
6. Howsoever, some we have, as Walwin, and those of his stampe, That question the authority of Scripture, and a• Satan 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,
6. Howsoever, Some we have, as Walwyn, and those of his stamp, That question the Authority of Scripture, and a• Satan dealt with Eve by questioning — hath God said, etc. so they with their Proselytes — how know you the Scriptures to be God's Word. etc. and At length flatly deny them any Authority,
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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 receive, what new Impressions (like an empty Table-Book) they please,
so bringing in nothing but profaneness, licentiousness, and At length, mere Atheism, and so by a Popish but Devilish policy, denuding them of all Religion, make them fit to receive, what new Impressions (like an empty Table-Book) they please,
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3. They oppose their wisedome, not onely to overthrow the Scriptures, but by a new kind of Levelling, they would 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.
3. They oppose their Wisdom, not only to overthrow the Scriptures, but by a new kind of Levelling, they would Subject the Wisdom of God therein, and thereby manifested to the model and scantling of their own fancy and foolish opinions and conceits, under the name of Spiritual Revelations; whilst they, (accounting it seems God's Wisdom to be foolishness) mount themselves above all his Ordinances as of Preaching the Word (though it be the Preaching of christ crucified) of Baptism (that of Water, which they utterly deny) the 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 him away as an eliment as beggerly as any of those Ordinances which represent it,
4. And, (to give you it in the words of Another) After they have a while served their turn of christ crucified, they sting him away as an eliment as beggarly as any of those Ordinances which represent it,
and under I know not what vanity, or pride of Notion, cast that behind their back•, which Paul in his Preaching desired specially to know and manifest, 1 Cor. 2. 2.
and under I know not what vanity, or pride of Notion, cast that behind their back•, which Paul in his Preaching desired specially to know and manifest, 1 Cor. 2. 2.
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••ke that (but farre transcending) of the Pagan Romans, of whom it is said, Professing themselves wise, they became fools, Rom. 1. 2•. so its here added in the next verse, (but I mean not to prosecute it) concerning the Science of these wise Masters.
••ke that (but Far transcending) of the Pagan Romans, of whom it is said, Professing themselves wise, they became Fools, Rom. 1. 2•. so its Here added in the next verse, (but I mean not to prosecute it) Concerning the Science of these wise Masters.
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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 one Praphrasing on those words, asks Are not these the words of the Harlot, which calls Passengers which go right on their Way? Who so is simple, let him turn in hither,
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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,
Of the one, he Says there is no cause to glory in it, seeing it is but a lying against the truth, if men have bitter envying and strife in their hearts (as such Men as we speak of seldom want it.) This Wisdom Descendeth not from above,
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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 of the maine scope and marke of the Gospel;
as if they, and they only, by their new Light, knew the Whole mind of God) then this, that commonly such as so profess and promise most, soonest err or go astray Concerning the Faith, ver. 21. that is, they (and their admirers and followers) miss of the main scope and mark of the Gospel;
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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 that perniciously to the subverting and overthrowing of their own Faith, and the Faith and Souls of Others also, 2 Tim. 2, 14. 18. the Metaphor is taken from Archers ▪ who miss of their mark and aim to signify an error in Faith, such as depriveth a man of the fruit which it brings forth,
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We see hence, how needfull it is, that we all, but we especially of the Ministery, doe look well to our charge and to keep uncorrupt the Doctrine of God, that of Faith and love,
We see hence, how needful it is, that we all, but we especially of the Ministry, do look well to our charge and to keep uncorrupt the Doctrine of God, that of Faith and love,
Its not said because they have not the truth, but b•cause they have not the love of it, 2 Thess, 2. 10. 11. One o•her more speciall cause of corrupting the truth is, A yeelding too farre to others and their fash•ons for fear of offending them;
Its not said Because they have not the truth, but b•cause they have not the love of it, 2 Thess, 2. 10. 11. One o•her more special cause of corrupting the truth is, A yielding too Far to Others and their fash•ons for Fear of offending them;
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which was Peters fault, who yet is blamed by Paul, and that justly, for not walking uprightly, according to the truth of the Gospel, Gal. 2. 1. 12. 13. 14. (and I wish i• were not our fault in forbearing to give the Sacrament of the Lords Supper,
which was Peter's 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,
and prophane.) Yea an ascribing too much as to Places, suppose to Rome (which brought forth Antichrist:) to the bare Temple of the Lord which brought forth superstition in the Jews, Jer. 7. 4. So especially to mens Persons, whom we are ready to admire,
and profane.) Yea an ascribing too much as to Places, suppose to Room (which brought forth Antichrist:) to the bore Temple of the Lord which brought forth Superstition in the jews, Jer. 7. 4. So especially to men's Persons, whom we Are ready to admire,
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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,
and to use their credit to draw Others from the truth to strange Doctrines, as to strange God's whom they have not known, not only to humble them, if they belong to him,
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,
Which Mystery is taught us expressly by Moses, where speaking of Some supposed great prophets, who pretended dreams and revelutions yea science such as reaches Far above all humane knowledge,
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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,
even ability to foretell future contingents, and to work wonders, (therein like unto God, who•e properties these Are, Isaiah 41. 23.) he tells us withal, that whereas the End of such prophets is to draw people from God,
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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 he gives the Rule of trial withal, whilst he inserts these words, (speaking of those other God's) Which thou hast not known, that is, which God never made known to them before.
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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, There must he Heresies among you, that they which are approved, may be made manifest among you.
And vers. 4. — You shall walk After the Lord your God, and Fear him — and that Prophet shall be put to death, etc. So Paul, There must he Heresies among you, that they which Are approved, may be made manifest among you.
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Such great and able Doctors, 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;
Such great and able Doctors, for Knowledge Gifts, abilities and eloquence were Nestorius, Pho•inus, and Apoll•naris, whose errors Therefore were great Tentations. But what shall we say of Some new upstart Teachers every Way short of the before nam for Science, Parts and Learning;
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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,
Hold to that Form or Pattern of wholesome words: If there come any unto you, and bring n•t this Doctrine, the Doctrine of christ, receive him not into your house,
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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 adding his Amen. This sound Doctrine cannot be kept by our own strength:
that is, either to fol•ow these directions, or to avoid the danger of sedu••ion ▪ concludes with Prayer to God for him, saying Grace be with thee; and Seals it by adding his Amen. This found Doctrine cannot be kept by our own strength:
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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.
It hath many enemies, not only Heretics, and sedu•ers, but profane Persons, Hypocrites, persecu•ors, our own corrupt nature etc. God's Grace must act him and us in this and all other like duties.
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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.
what he could not Effect (as he would) otherwise, he obtained by the Grace of christ, which proved sufficient for him, 2 Cor. 12. 8. 9. By which grace and strength from christ, he was able to do and suffer all things.
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.
how can that be? We may be said to labour, a•t, hold fast, and keep, etc. b•c•u•e the will and understanding is ours in which regard God gives and ascribes the actium to u• ▪ but the power and ability by which we do these things is God's, and is from hi• Grace.
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2. Now as Paul beggs Grace for Timothy, so directing him elsewhere to the means of keeping this Charge, he sends him to the Holy Ghost, saying, 2 Tim. 1. 14. That good thing which was committed un•o thee, (that is, the Forme of sound Words) keep, by the Holy Ghost, which dwelleth in us.
2. Now as Paul begs Grace for Timothy, so directing him elsewhere to the means of keeping this Charge, he sends him to the Holy Ghost, saying, 2 Tim. 1. 14. That good thing which was committed un•o thee, (that is, the Form of found Words) keep, by the Holy Ghost, which dwells in us.
as in its own house and temple, as having a propriety in us, and challenging Rule and Government over us, which it exerciseth, First, By captivating our understandings, wills and affections and whatsoever in us opposeth it selfe, • Cor. 10. 5. Secondly, By setting the heart at liberty.
as in its own house and temple, as having a propriety in us, and challenging Rule and Government over us, which it Exerciseth, First, By captivating our understandings, wills and affections and whatsoever in us Opposeth it self, • Cor. 10. 5. Secondly, By setting the heart At liberty.
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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 which is in us, and the graces of his Spirit, by which we may be further strengthened and inabled;
And Therefore we Are to writ on the motions of it, yea. (in the case we have now in hand) to stir up the gift of God which is in us, and the graces of his Spirit, by which we may be further strengthened and enabled;
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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 is given, as it Enlighteneth: and it is the s•me Spirit of God which by the truth, Sanctifieth us, and which by the Power of it and according to the Rule of the Word, will keep and preserve us in the truth,
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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,
and discover unto us all Spirits of error, contrary to the Word, which seducers and Heretics Are ready to father on the holy Ghost, (which Papists pretend to be President in their Counsels,
and most carefull, constantly to remember 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.
and most careful, constantly to Remember and hold to the old Apostolical and Fundamental truths of the Word, which were At First made known by the Spirit, which is ever like it self, It is the Spirit that is promised to t•ach us all things; the things there spoken of Are such things as christ spoke unto hi• Disciples, being yet present with them, of which they were not so capable At that time.
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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 these things, thou shalt be a good Minister of Jesus Christ, nourished up in the words of Faith,
a• Peter, I will not be negligent to put you always in remembrance of these things, etc. 2. Pet. 1. 12 and accordingly Paul to Timothy, If thou put the Brothers in remembrance of these things, thou shalt be a good Minister of jesus christ, nourished up in the words of Faith,
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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 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,
but refuse profane and old Wives Fables, etc. 1 Tim. 4. 6. 7. and 11. These things command and teach — And what Says the Apostle John? Let that abide in you, which you have herd from the beginning — if so — you shall continue in the So••e and in the Father — These things have I Written unto you Concerning them that seduce you, 1 John 2. 24. 26. And christ himself Says to us,
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and hast not denied my Faith, that is, the Doctrine of Faith Revel. 2. 13. And his Exhortation and warning to the Church in Sardis, Remember therefore how thou hast received and heard,
and hast not denied my Faith, that is, the Doctrine of Faith Revel. 2. 13. And his Exhortation and warning to the Church in Sardis, remember Therefore how thou hast received and herd,
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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.
And to Timothy, Says Paul ▪ Hold fast the Form of found Words, which thou hast herd of me, in faith and love which is in christ Iesus, 2 Tim. 1. 13. And to the colossians, whom he sends to Christ fullness in the mystery of God and his Word, Lest any should beguile them with enticing Words, he adds this Exhortation.
I Conclude first, with that serious advice given by Paul, Now I beseech you Brethren, marke them which cause divisions and offences, contrary to the Doctrine which ye have Learned,
I Conclude First, with that serious Advice given by Paul, Now I beseech you Brothers, mark them which cause divisions and offences, contrary to the Doctrine which you have Learned,
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.)
but now in great part, After his First Epistle to them, perverted by errors; having also turned the grace of God into wantonness, and forsaken the truth.)
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But what things? First, Negativrly, not first, cunningly devised Fables, vers 16. Secondly, Not new or other lights and discove•ies to be revealed in after Ages,
But what things? First, Negativrly, not First, cunningly devised Fables, vers 16. Secondly, Not new or other lights and discove•ies to be revealed in After Ages,
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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.
or any other New Gospel, other O•dinances, unheard of Truths as Some perhaps would gath•r from Peter's mentioning of the present truth, ver. 1•. whi•h as they think, relates to or infers, future truths not then made known.
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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:
Clearer manifestations of the same ancient truths we deny not ▪ and Here we Are to•d of things, not to he newly discovered, but remembered, such and no other then our Savi〈 … 〉t, of which he Says ▪ These things (all needful t•ings) have I spok•n unto you, being yet present with you:
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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, whatsoever I have said unto you, vers. 26. Not any ••ew or other Truths, which yet so many now would father ••on the Spirit.
There things then were present truths John. 14. 25. yet he tells 〈 ◊ 〉 that he will send his holy Spirit, who shall teach th•• all things, and bring, Says he, all things to your remembrance, whatsoever I have said unto you, vers. 26. Not any ••ew or other Truths, which yet so many now would father ••on the Spirit.
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2. Affirmatively; These thing• in Peter, were Apostolicall Truths, which he had taught them in his former Epistle, and now teacheth them in this, he had written and testified that this (id est.
2. Affirmatively; These thing• in Peter, were Apostolical Truths, which he had taught them in his former Epistle, and now Teaches them in this, he had written and testified that this (id est.
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the Word, which by the Gospel was Preached unto them, 1 Peter 1. 25) is the true Grace of God, wherein (saith he) ye stand, 1 Peter 5. 12. ed est, the true Doctrine of free grace not grace misapplied or abused to wantonnesse and licenciousnesse, not racked or extended beyond its bounds.
the Word, which by the Gospel was Preached unto them, 1 Peter 1. 25) is the true Grace of God, wherein (Says he) you stand, 1 Peter 5. 12. ed est, the true Doctrine of free grace not grace misapplied or abused to wantonness and licentiousness, not racked or extended beyond its bounds.
He again in this Epistle teacheth and exhorts to Faith and Piety and tells us, that God hath called us (through the knowledge of him) to glory (as the end) and to 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.
He again in this Epistle Teaches and exhorts to Faith and Piety and tells us, that God hath called us (through the knowledge of him) to glory (as the end) and to virtue (as the means;) to life and godliness, See 2 Peter 1. 3. 4. 5. 6. and 8. 9. 10. — If you do these things, you shall never fallen.
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And in the body of the Epistle intending to arme them and us against seducers and false teachers, 2 Peter 2. 1. 2. &c. he recommends unto them the holy Scriptures, both Old and New Testament right•y understood.
And in the body of the Epistle intending to arm them and us against seducers and false Teachers, 2 Peter 2. 1. 2. etc. he recommends unto them the holy Scriptures, both Old and New Testament right•y understood.
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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 of such whither Anabaptists; or 〈 ◊ 〉 ▪ who deny the Authority of the Old Testament so that being 〈 … 〉 therewith ▪ (as in point of the Magistrates Power in reform〈 … 〉 Religion,
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and things belonging to the Covenant of grace in those times,) We are put off with this, Oh, th•• was in the times of the Old Testament, Things are more spirituall now ▪ &c. Yea, they so look upon the Writings thereof,
and things belonging to the Covenant of grace in those times,) We Are put off with this, O, th•• was in the times of the Old Testament, Things Are more spiritual now ▪ etc. Yea, they so look upon the Writings thereof,
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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.
I might also show, what Things both for Doctrine and 〈 … 〉 only Peter ▪ but Paul and John, etc. would have •• ••member, hold fast, and teach to Others.
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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.
So Ti••s 3. 1. — 8. and Philip. 4. 8. 9 ▪ • Thess 4. 1. 2. 3 — So John, 1 John 1. 4. and chap. 2. 1. — 3. — 6. — 24. — 26. These things have I Written unto you, Concerning t〈 … 〉 that seduce you.
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.
The growth of knowledge and Doctrine is (and must be) only as the growth of a Child's body, the Person still remaining the same in Childhood, a• in old Age.
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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.
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.
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.
Verè falsum Nome apud doctrinas haereticorum. ut ignoranna scientiae, & caligo screni•••i•, & re••brae lumjuis app•••atione fucentur. Vincent. Lerinens. Ibid. Its no Wisdom from alove. James 3. 13. 14. 15. 16. 17.
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.
The Conclusion, Or ▪ The Authors Farewell to his Hearers, Read•rs, if not, to the World: being an Endeavour to have Apostolical Truths remembered. • Pet. 2 19. 20. -26.
