new schemes, contrary to the doctrine, that we have learned, it is not growing in knowledge, but in ignorance. Therefore, be not carried about with divers and strange doctrines, for Jesus Christ is the same yesterday, to-day and for ever. Heb. xiii. 7, 8.

(2.) The Scripture has put a great honour upon steadiness in the faith, which therefore cannot be inconsistent with our growth in knowledge. It shows us, that we are not to see things in another light, but know them to a better purpose; to have the fellowship of those doctrines, and feel their power in our own souls. Timothy is directed to hold faith and a good conscience, which some having put away concerning faith, have made shipwreck. 1 Tim. i. 19. The apostle tells him, that in the latter times, some shall depart from the faith, giving heed to seducing spirits; 1 Tim. iv. 1. and yet, there never was any of these who did not pretend to a growth in knowledge. But he is charged, keep that which is committed to thy trust, avoiding profane and vain babblings, and the oppositions or wranglings of a science, a knowledge, falsely so called, which some professing, have erred concerning the faith.

Nay, he calls the unfeigned faith that dwelt in him, the very same that had dwelt in his grandmother Lois, and his mother Eunice. 2 Tim i. 5. We have been insulted, for adhering to the doctrine of a catechism, that was learned in our infancy. Indeed had this been one of our own making, we ought to put it

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away among other childish things. But our parents had these principles of the oracles of God as Timothy's grandmother and mother had theirs. They knew of whom they had learned them.

Again, he is ordered to charge some, that they teach no other doctrine, nor give heed to fables, which minister questions, rather than godly edifying that is in the faith. And he

tells him, that some have swerved from the faith, and turned aside to vain jangling, understanding not what they say, nor whereof they affirm. So, in another place it is said, that they who consent not to wholesome words are proud, knowing nothing; they give occasion to strifes, railings, and evil surmisings. And, as if he could not be too abundant upon this head, he bids him commit the things, that he had heard of him among many witnesses, to faithful men, who shall be able to teach others also.

Some indeed tell us, with a heaviness of thought, as well as anger, that "the stability "I am pressing you to, will do very well for "those, who do not give themselves the trou"ble of much thinking;" but it is an ill sign upon any, that they are ever learning, and never able to come to the knowledge of the truth. This is waxing wanton against Christ, and brings damnation, because they have cast off their first faith. Timothy is ordered to continue in the things that he had heard, and been assured of. 1 Tim. v. 11, 12.

Nor does he write in another way, to Titus, whom he calls his own son after the common faith. Tit. i. 4. He would have a bishop hold fast the faithful word, as he had been taught. Tit. i. 9. And thus writes another apostle; for they had not their several schemes, but one and the self-same spirit guided them; if that abide in you which ye have heard from the beginning, ye shall continue in the Father and the Son. 1 John ii. 24. The anointing teaches you all things, and even as it has taught you, ye shall abide in him, and not be ashamed before him, at his coming. From these plain declarations, I conclude, that there is a form of sound words, a proportion or analogy of faith, by which we are to judge of every doctrine, whether it be of God. I marvel, that several are so soon removed, from him that called them, to another Gospel. There are some that would trouble you, and pervert the gospel of Christ; but though we or an angel from heaven preach any other gospel, than that we have preached, let him be accursed.

(3.) At this rate, we shall never have our faith bounded, but left uncertain to the end of the world. If authors take a liberty of varying from themselves, believers will be like a weather-cock, blown about by every whiff, that rises in a projecting fancy. I could never have thought, that a certain minister,* should deny the proper personality of the Son and Spirit, who but five years before, has given us

* Dr. Watts

this as the supreme degree of blessedness, that there are THREE GLORIOUS PERSONS in the trinity; the title of the sermon is blessed Saints, blessed Saviour, and blessed Trinity. He might as well make them all figurative, as the last of them.

In that discourse, he speaks of " their inef"fable union and communion in one God"head. That they are eternally one God, and "therefore eternally blessed. He tells us, "each sacred PERSON possesses an unknown pleasure." And adds these words, "besides "the general glories of the divine nature, we may suppose that a full and comprehensive knowledge of the sameness, the difference, "the special properties, and the mutual rela"tions of THE THREE DIVINE PERSONS (which "he allows to be utterly incomprehensible to mortals, and perhaps far above all created minds;) this is the incommunicable entertain"ment of THE HOLY TRINITY."

He then owns, that "in reference to this mystery, God may be said to dwell in thick "darkness or light inaccessible. We are lost "in this glorious and divine abyss, and over"come with dazzling confusion. But THE "EVER BLESSED THREE behold their unities "and distinctions in the clearest light." At that time it was no objection, that the doctrine is wrapt up in darkness. Nay,

He supposes "the Blessedness of the sacred "THREE to consist of mutual love, an eternal approach to each other with infinite complacency, an eternal embrace of each other,

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"with arms of inimitable love and with sensa"tions of unmeasurable joy." On the propriety of all this rapture, I shall pass no judgement. But if the Son and Spirit have only a figurative personality, I am sure these are great swelling words of vanity, all noise and no meaning.

He goes on to say, that "the blessed THREE "have an unknown communion in the God"head, and an unspeakable nearness to one "another's PERSONS, inconceivable in being " and in dwelling in each other." And there he acknowledges, that "in vain we run through "all the names and powers of nature and art, "to seek the resemblance of the blessed "THREE." And that our faith may be either said or sung, (after his usual manner) he closes with a little hymn.

But oh what words, or thoughts, can trace
The blessed Three in one!

Here rest my spirit, and confess,

The Infinite unknown.

Why his spirit did not rest there, after such melodious advice I cannot tell. Nay, he goes farther than any that I have met with," in sup "posing some distinctions in the divine being "of eternal necessity, in order to complete the "blessedness of the Godhead;" and concludes upon the whole, that "the difference, which "we call personal distinctions, in the nature of "God, are as absolutely necessary to his bles"sedness, as his being or any of his perfec"tions." That after all these flights and bold assertions, the personality of the sacred THREE