grounds As before a dye that is perfect and durable there must be some preparative that makes the ground if you would have it a good colour if you put your cloth to receive it at first the first tincture though it be that which will properly give the dye will not doe it if that it be not prepared before so it is in this case if a man have not some forme of sound and wholsome words if a man have not laid some foundation all things will be like an Iland in the sea and he cannot come neer it to comprehend it But if he have laid a ground-work before he can reduce what he heares to that and so by the helpe of it standing upon his forme as on his bottome hee can come to reach and comprehend all other particulars 2. It helpes a man to mention no more as to profit by others so to be profitable to others and this is a thing which concernes not onely Ministers whose office it is to teach and instruct others but it also concernes every one in their place thou shalt teach thy children and thy family Deut. 11.19 There is some teaching and some conveyance which every Christian is bound unto in their place Now how shall any man teach that hath not learned He that never was in a shop cannot set up at first upon the score but hee must have something of his owne and it is impossible for him to teach another well that hath not himselfe some acquaintance with the platforme of sound and wholsome words that hath not taken some paines and made some progresse in that it will be impossible to teach I say at least judiciously or profitably to convey any thing to another But this now if a man had it would be a continuall treasury a store-house to furnish a man on all occasions to bee communicable profitably to others and withall not make any diminution at all of his owne store but rather adde to and increase it To come now to the Application There be two things that I intend to doe in the application of this point First to draw those inferences out of it according to my ordinary course of application which naturally arise from the consideration of the point and that being done In the second place to take the limit and occasion for you know I take this text to be as a porch and entrance to the discourse that I desire to prosecute to acquaint you in the generall with the whole platforme to carry it as it were over the stage which if God grant life and liberty which I doe not promise I intend to goe thorow only before I will acquaint you generally I say with the whole view and prospect as it were as Moses he had a prospect of the land of Canaan from mount Nebo so though happely I shall not live to be able to carry you to all the particulars in the whole platforme yet to set you as it were in sight to carry you on the mount to let you see the view and description of all that which I intend to goe thorow if God give ability and life which thing I conceive will bee very usefull and profitable to make way to that which I intend to handle in the particulars but I shall purposely omit this till the next time and only for present dispatch the generall application And in a word there be these three things I shall inferre hence 1. Here is a justification of the observers of this Rule and that is 1. Of persons whether Paul or Timothy or the Church If this be so then this justifieth the wisedome and fidelity and zeale of all the Churches of God and all godly men Paul and Timothy and others in all times that have been carefull to establish and preserve the forme of sound and wholesome words that it might receive no tincture of any corruption But as the Apostle Iude giveth an intimation and an item to Christians did contend for the faith once received Secondly of the manner of observing of it for this hath beene the care of the godly in all times who have beene carefull to walke according to this rule and have had plat-formes and that in many kinds I will give some taste of some few in a word It hath beene more publikely observed in their Creeds and Confessions Hence it was that the Church of God did gather together and compile as it were in a bundle in the short compasse of the Creed the summe of faith as the epitome of those things they beleeved and the ground worke of those things that are to be beleeved as necessary to salvation according to the measure of those times and the light and growth of those times judiciously and exactly for it is not to be supposed that the Apostles themselves did it but some others And this hath beene the ground that there is no Church of God but generally hath had and usually have their confessions of faith the summe of what they professe in their doctrines of Religion compiled together in so many articles as their wisedome thought meet to comprehend the most necessaries in and so to discharge that which the Apostle injoynes them to preserve a forme of sound words More privatly it hath beene the care of men and a commendable care according to this rule to deliver a forme of sound words both to unlearned and beginners in a way of Catechisme expressing the fundamentall things of Religion to the unlearned and in a systematicall way for the learned proficients to compose a body of Divinity in as narrow a compasse of substantiall and pithy principles from the top to the bottome as they could This hath beene the care of all the Churches publikely and privatly they have discharged their fidelity in this charge by their faithfull care that there might be still preserved and kept in the Church of God a forme of sound and wholesome words And it hath it been their wisedome to doe it for by this care they have not onely built up the godly with a trowell in one hand as it were and withall as with a sword did cut downe and stop the gap by which heresies would creepe in and it hath beene their praise to do it with zeale if it be such a sacred depositum such a choise jewell they are not at least to be blamed that Sacrifice themselves for it who may as David say The zeale of thy house hath eaten us up that have spent themselves in defence of it from all errors and heresies what soever 2. But then secondly this may be a just reprehension to all that either 1. Perfidiously deale with the truth instead of taking care to preserve sound truths doe sit upon their desks and beat their heads in studying how they may cunningly pervert sound and wholsome truths and how they may bring in darke errours and corruptions to poyson the people of
all the Epistles of Paul and therefore I forbear to speak any thing of it 2. The Introduction by which the Apostle fals upon his scope and upon his work that he hath to do with Timothy in this Epistle it contains a sweet expression of the tender love and affection which Paul beareth to Timothy and this he sheweth 1. To be a great love 2. To be a well grounded love 3. To be a growing and continuing love These three circumstances are specially observable He proveth that it is great and though it be great He approves it to be well grounded And in the last place he doth improve it and makes use of this love to stir up Timothy to an improvement in all piety 1. The greatnesse of the Apostles love is expressed and proved and demonstrated by a double fruit of it 1. We have one fruit of this excellent love of Paul to Timothy in the third verse immediately after the salutation contained in the two former and it is an earnest prayer for the good of Timothy remembring of him in his absence though he were distant far in place and person yet there was a soder that held him to Timothy that joyned him to Timothy and made him to present him to God in his prayers continually if you will reade the verse you have it very emphatically expressed in three very choice circumstances I thank God whom I serve from mine Elders with pure conscience that without ceasing I have remembrance of thee in my prayers night and day 1. He prayeth for him night and day in the latter end of the verse 2. Night and day without ceasing without interruption or intermission and he doth it with so much strength and tendernesse of affection as Chrysostom upon that place observes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a very hyperbolicall love which the Apostle sheweth to Timothy in that he doth blesse God that he prayed for him I thank God and he blesseth God which is an Argument of very sweet love and tender affection of his heart working towards the good of Timothy remembring him continually in his prayers 2. There is a second fruit of this love by which the Apostle demonstrates the greatness of his love and that is in the fourth verse Desiring to see thee there is a strong attractive between Christian and Christian that do know one another that draweth them strongly together and prevaileth against all distance of place so as they do not only remember but they do make out towards the injoyment one of anothers company and this Paul demonstrates to Timothy and it is expressed emphatically as though much of Pauls comfort and much of the happinesse and sweetnesse of his life did depend on the injoyment of Timothy that I may be filled with joy as if he should say he should be full of joy in his presence and this is the first circumstance viz. the greatnesse of his love expressed by his prayers for him and his desire to see him 2. But then secondly this is not an inordinate love a misplaced love or a meer naturall and carnall affection that Paul had to Timothy but it is a spirituall and subordinate love which is grounded upon very great reason which is as you know the other circumstance now this he approves to be a well grounded love which he bears towards Timothy from a double consideration 1. First his tender love to Paul expressed in his tears v. 4. Magnes amoris amor love is the loadstone of love and therefore he said right si vis amari ama the most effectuall charm to draw love is the sence and experience of the love of an other towards us He is of a very barbarous spirit that will not reciprocate and answer love with love and thus the Apostle intimates as the first ground of his love the tender love and tender affection of Timothy towards Paul and therefore if it were for nothing else but for his love towards him he loves him and that is intimated in the 4 verse remembring thy tears I refer it for the present and so I conceive it very reasonable to the last parting of Paul and Timothy now to those that are united together in strong affection it is death to part It is like a child that is to part with the nurses brest and must be weaned there is a great deal of mourning and pining and languishing away to think that he must bee weaned from his breast from whence he hath sucked so much sweetnesse and nourishment Such an affection there seemed to be stirring in Timothy towards Paul at there parting Now Timothy having long injoyed the sweet and comfortable communion of Paul and the happinesse of his fellowship whence he had sucked so many instructions so much edification so much of his establishment now upon the apprehension of parting with him he apprehends he must be robbed of all this the thought of this like a child made him breake forth into teares so that is the first ground of Pauls love to Timothy Timothyes love to him 2 His true faith to God which was lineal Cordiall this is another ground which the Apostle produceth to prove the groundednesse of his love and that was Timothyes desert having that which was worthy to be beloved There be two things say the Philosophers that are the fountaines of love A man loves either {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. either because the thing is his own or else because the thing is worthy to be beloved a man loves his child though it be not so faire or so witty or so commendable as many others are yet he loves it because it is his owne and those that are our owne that are made ours are also made love worthy for that is a good ground of love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But yet the highest ground of love is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. worthines of love and this ground of Timothyes worthinesse as the ground of Pauls love the Apostle mentions in the 5 vers. you shall find it there fully expressed When I call to remembrance the unfained faith that is in thee which dwelt first in thy granmother Lois c. The lineall and cordiall pietie of Timothy the piety of Timothy which Paul knew and was perswaded of and had experience of was the great bond that tyed the heart of Paul to Timothy and that is so much the more commendable because it was piety laid in the right line he was descended from a pious family from pious parents he mentions his mother and his grandmother which is a circumstance that addes some beauty some glosse it is a sweet thing to see the children and grandchildren of those that have been in covenant with God of those that have feared God to see them tread in their parents steps to continue their piety that it doth not fall to the
ground but to perpetuate it and carry it to another generation it is a thing that much commends it is a very great shame when it is not so and a very sweet thing when it is so But all this were nothing if he were descended from a Godly family and himself not so therefore the Apostle commends him to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. of sincere faith of which he was perswaded not only in respect of his relation to the religious family of which he was but for the grace which was in himselfe being assured that it dwelled in him also which is the second circumstance it was a great love and a well grounded love It was a continuing or rather a growing love and therefore the Apostle infers upon this thing this very love of his towards Timothy was the ground of his writing to him and therefore what ever came from him now it arised from his love and was a fruit of it and therefore might make it more welcome and acceptable to him and considerable by him to whom it was written and in that particular is expressed 1. The whole scope of Paul in this Epistle and the sume of it wrote to him for this purpose out of his love knowing his Godlinesse piety he takes occasion to build him up and incourage him more and more in it and therefore to put him in remembrance that he stir up the gift of God that was in him verse 6 2. The reason of it in the 7 v. because that he had not received the Spirit of fear but the spirit of love power It was given him for that purpose to stirre it up God bestowes no grace upon any that it should lye onely sleeping in the ashes that he should suffer it to be stifled but all graces are given as tallents to be imployed and set aworke for our Masters advantage But I feare this is a little to farre off and therefore I passe it Thus farre we have the entrance into the Epistle wherein the Apostle Paul layeth his foundation of his discourse upon his love to make all that ever he should write to be more effectuall with Timothy that it might work more upon him 2. The rest now is the continuation of the materiall passages of the Epistle and I will go no further in it then it reacheth in this chapter and in it the remainder of it hath these two things done by the Apostle 1. We have first of all a double admonition given to Timothy 2. A double provocation for the receiving and practising of this admonition There is a double admonition 1. A Negative Admonition 2. An Affirmative Admonition The Negative Admonition is expressed in the 8 verse and there be some particulars in the Admonition it self besides the prosecution which I will but touch The sum of the Admonition lieth in two things 1. That Timothy should not be ashamed either of the testimony of the Lord the witnesse bearing to the truth of the Gospel nor of Paul that was a prisoner for this the bands of Paul should not make Timothy to blush or be ashamed but rather that he should compose himself and not be unwilling to suffer with Paul and suffer with the Gospel yea to share with him in his sufferings That is the sum of the Admonition and there be three branches of it 1. That he should not be ashamed of the testimony given to the Lord to the truth to the Gospel 2. That he should not be ashamed of it the more because Paul was in disgrace for it was a prisoner for it 3. And lastly that he should take part and share with him even in his sufferings should be partaker of the afflictions that Paul vvas ingaged in for the Gospels sake And as there be these three branches of the Exhortation so there be two Arguments which the Apostle doth presse for the severall branches of this duty proportionable to the difficulties of it 1. He had no reason to be ashamed of the Gospel and the reason is expressed in the 9 and 10 verses From the condition and nature of the Gospel it is the Gospel which contains the treasures of all truths prepared long ago but revealed to the servants of GOD in latter times by which we are made partakers of the high holy and precious calling by which all good and all happinesse is conveighed unto us and therefore in regard of the nature of the Gospel little reason for any man for Timothy to be ashamed of that in which he should glory and in which was contained all the happinesse that ever he or any other was or shall be made partaker of 2. Consider the condition of Paul there was no reason that Timothy should be ashamed of Paul though he were a prisoner for the Gospel under a cloud and under disgrace for it that he should not shrink from him in that respect and be loath to own him and that is expressed 1. If we look upon the cause of his suffering it is not suffering but the cause of suffering that casts disgrace or dirt upon a man that makes him contemptible because he suffers as the saying of old in this case was Non paena sed causa facit martyrem nor 't is not the punishment but the cause that makes a malefactour and so makes a man liable to shame and reproach if a man suffer for a good cause it is honorificall not shamefull and reproachfull if Paul had suffered as a malefactour his friends might have hang'd down their heads and hid their faces and have counted it as a disparagement unto the family of Paul and all his friends and all those that were in relation to him But to suffer in a noble and good cause not as a malefactor but as a martyr for the Gospels sake there was no reason that any followers of his should be ashamed of him and the Apostle expresseth that in the 11 and 12 verses of which I am made a preacher and Apostle and teacher of the Gentiles For the which cause I also suffer these things but I am not ashamed c. as if he should say there is nothing can be cast in my teeth and however I be under a cloud and in disgrace yet there is nothing can be laid against me but that I have brought this upon my selfe by discharging my office faithfully which is so far from being despicable that it is honorable 2. As his cause was good so was his confidence this is the other branch of the incouragement not only not to be ashamed but even to be willing to suffer for the Gospel and to take share and part with him in it and this the Apostle expresseth in the 12 verse as his cause was good so his carriage and confidence his owne temper and disposition in his suffering was such as that no man that well considered it had reason to be ashamed I am not ashamed my self and indeed why should any
man be ashamed of another that suffers for that thing of which he rather hath cause to glory than be ashamed Nay he addes I am perswaded and beleeve that he viz. God is able to keep that which I have committed to him that was his soul though it is not expressed yet it is supposed intimating his belief that God would keep his depositum his soul which he had committed to him against that day now in such a case as this as the saying was it is a wrong to a martyr to pity him or to weep for him I will not say as some adde to pray for him It is a wrong to a martyr to be ashamed of him or to mourn for him especially when the martyr himself is couragious and glorious in his cause and God hath so mightily supported his spirits and set them so high that he can feel nothing but bear all easily I say when God hath exalted his spirits and elevated them thus it is an incongruous thing for others to be cast down there is no congruity in it And this is the first of that double precept of Paul verse 2 the Negative precept wherein he commandeth Timothy not to be ashamed which the Apostle propounds in the first place least that should be a rub in the way least the consideration that he was in prison in disgrace in bonds and afflictions might make Timothy cold and shrink away from him 2. He addes another to that and that is an Affirmative one in the verses which I have read and this precept too is double hold fast in verse 13 and keep in the 14 verse In a generality only I shall expresse those things now and reserve particularity till I came to my point But now in the generality either of them both these three things are observable 1. There is the act that is injoyned in one verse hold fast in the other keep the same properly though expressed variously 2. There is the object expressed in one vers a form of wholsome words expressed in the other that good depositum or that worthy thing which was committed to thee which was the very same thing that same form of wholsome Words which was deposited unto him 3. And there is the manner of performance of both these in the former intimated hold fast in faith and love which is in Christ Iesus though I confesse and shall touch afterward that it may admit of another interpretation and that in a very good sence yet I thinke that is part of the Apostles meaning to expresse the manner how he should hold fast a form of sound and wholsome Words verse 2 in faith and love which is in Christ Iesus they are the two hold fasts and the latter is expressed but more deeper and from a higher ground and stronger head and that is by the spirit of God which dwelleth in us he must keep those things that were committed to him by the spirit of God and indeed that is the spring and root our grace doth immediatly lay fast hold on these things that are committed to us from the word of God but it is the spirit of God that breaths in us that grace whereby we lay hold and which supports us and enables us continually and it must be his strength that must enable us to hold stedfast and constant in any good thing There remains now but one thing and so I shall dismisse the generall delineation of the chapter you have heard the double Admomonition there is likewise in the latter end of the chapter from those verses that I have read to the end of the chapter 2. A double provocation by which the Apostle Paul doth labour to presse and inforce Timothy upon this duty and both of them taken from Examples There are 1. Evill Examples and 2. Good Examples By both which the Apostle spurs Timothy on and provokes him to this duty by the indignation of the evill and by the emulation of the good 1. The evill Examples are of inconstant Desertors expressed in the 15 verse Thou knowest saith Paul that all that are in Asia have deserted me declined me turned away from me which is no new thing for a man that comes to suffer for the cause of God though he do it never so discreetly though he do it with never so much constancie nay though he do it never so honorifically for the publike good and the publike cause I say it is no new thing to have many turn their backs upon them then to count a man for a fool and so to leave him it was Pauls case he did meet with such all that were in Asia turned from him and forsook him as they that it may be cryed Hosanna before were ready now to cry out Crucifige crucifie him Now he was under a cloud and under a storm they were afraid of him and now they would not look on him they shrink back from him and the Apostle presseth this consideration on Timothy not to dishearten him or to put him in the same course but to oblige him so much the more to stick close to him in the cause of Christ because of the neglect of it There be so many that fall off from the servants of God when they are in their afflictions that those who are sincere they had need to perform their duty so much the more closely and sweetly to keep to them and recompence all the discomforts and discouragements vvhich they do meet withall from false friends and false professours There is a great necessity and so a great obligation lieth upon godly persons on those that are truely such out of the consideration of the treachery and perfidiousnesse and cowardise of the wicked so much the more to shew themselves to stand by and comfort the Saints of God in their sufferings 2. The good examples are of constant Adhaerers and there is one thing in it which I shall note by the way viz. the great difference of the Apostles propounding of the one example and of the other he propounds the bad example with a meere bare mention all have forsaken me without any passion without any bitter harshnesse or railing against these men he forbears this and passeth by all that and covers it but he cannot forbear when he propounds the good example but doth it with a great mixture of affection and it is very emphaticall home and full omitting no circumstance that might adde any commendation or set any beauty or glosse upon it The good example is that though there were many that forsaked Paul deserted him even all that were in Asia yet there was one that durst own him when all the rest left him and that was Onesiphorus and this example of Onesiphorus he propounds very emphatically 1. With a mixture of prayers to God for him and by way of recompence as it were having ingaged God to be his pay-master 2. With a mixture of praise and commendation in an ingenuous acknowledgment of his fidelity and
constancie in adhering to him and you may finde this mixture in a double degree 1. In the first place we have praying for him that God should be mercifull to his houshold The Lord be mercifull to the house of Onesiphorus in the 16 verse And with that is mingled 2. The praise and commendation of the constancie and fidelity of Onesiphorus in these circumstances 1. His charity and mercie to Paul in generall in his constancie to him in afflictions often refreshing him in sweetning of his spirits and cheering him he did not do it at other times onely but in his bonds he was not ashamed of his bonds 2. Nay more than so there was yet something more in speciall he did it more tenderly and cheerfully yea and more carefully in his bonds than he did before when he was at liberty when he was at Rome as it is in the 17 verse he sought him out very diligently he did not onely when Paul met him when he did meet him as it were in his dish and then give him a cold complement and salute him but whereas he might have declined Paul he sought him out very diligently very carefully hazarding and ingaging himself in this cause for the comfort of Paul 2. Then there is a second setting of it out for the Apostle could never have done with this but there is a second mixture in the 18 verse There is again 1. A repetition of prayer for Onesiphorus that had so carefully sought him out and never left till he found him viz. That the Lord would grant unto him that he might find mercie when he sought it in the most needfull time in the great day in the day of the LORD And withall 2. There is again a repetition of praise for he cannot take off his hand cannot say enough as a thankfull spirit and an ingenuous spirit will not let fall any good received nor keep back any praise that is due to it and this Paul expresseth in the very last clause and latter part of the verse he comes in there with a new supply of praise What he did in how many things he ministred to me at Ephesus thou knowest very well he remembred his ancient kindnesse and makes mention of it here to his praise And if there were no other thing in the world though a man had no other reward it were enough to incourage a man to ingage the prayers and to deserve the praises of a Paul to be praised by Paul and to have Paul as a Remembrancer at the Throne of Grace to get the prayers of those that are faithfull and to deserve the praises of those that are faithfull were there no other recompence in the world it were enough they that would have a share in the reward of a martyr must have a share in the affliction of a martyr however if there were no other reward it were at least no contemptible thing to be paid in prayers to be paid in prayses especiall from such as are as Paul I now come to the place which I have pitched upon and I shall forbear all observation which might be raised out of the context and passe by also all the particulars which might be severally raised and that naturally enough out of the particular words of the text There is but one thing that I shall pitch upon in that one observation take occasion to explaine so much of the words of the text as may be any way needfull The point or observation which I shall commend to you out of these words it is this It is a matter of high concernment for all to have and keep cautiously as a sacred depositum as a rich treasure a form of sound and wholsome Words especially in Divine and fundamentall truths that shall be the observation which I shall onely propound and prosecute out of the words and I shall so much the rather propound it more fully and largely because I would comprehend in it so much as might give me a hint to explicate all the words that are necessary to be opened in the text I conceive it takes in all the whole substance and scope of that which the Apostle doth here commend to Timothy and that which suits very well with the scope of the businesse we have in hand There be foure things which I shall briefly open for I will not be large in the point 1. The object of the duty specified 2. The act of that duty injoyned 3. The manner of performing the duty intimated 4. The persons who are obliged to this duty And every one of these is couched in the proposition I named and hath some necesity and usefullnesse in the point it selfe 1. The first thing considerable in the point is the object of this duty and we have it propounded in the words of the text and therefore I shall go no further For the explication of the object I shall propound it in a more generall and in a more particular way the whole is generally propounded and particularly circumscribed in the words of the text 1. In the generall proposition there be these three distinct branches observable and I shall give but a brief touch of either of them 1. Words 2. Sound and wholsome Words 3. A form of sound and wholsome Words In a word I shall say so much as is necessary for the understanding of the meaning of all these What is meant by Words What is mene by sound and wholsome Words for so the originall hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. sound or wholsome Words And what is meant by a form of sound Words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the word is a dilineation or plat form of wholsome Words 1. For the former what is ment by Words a word will serve the turne It is not bare words letters and sillables that the Apostle speak of but divine truths and Doctrines expressed and couched in words I say divine truths and sentences grounds and principles which are here called words because they cannot be expressed but by words and this thing is so familiar among all sorts that I will not adde any thing more 2. But then for those sound and wholsome words that are recommended here to his custody what is the meaning of them In few words for I will not expatiate but circumscribe it in a narrow compasse Words and truths principles and Doctrines they are sound and wholsome when they are so Both 1 For the substance of matter and 2 For the form of them in which they are expressed and conveighed Which I might have taken from the former words but I rather take it in that place 1. There is a soundnes and wholsomnes in respect of the substance of matter which the Apostle doth injoyn every man to take care of especially Ministers that the things which they deliver be sound and wholsome in regard of the matter and that is the main
word Prophets he saith Let him that prophesieth prophesie according to the analogy of faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I know there may bee some disputes what may be the true and exact meaning of the analogy of faith For present I take that which is not contemptible nor from a contemptible author viz. Calvins interpretation which is that by faith is meant there the prime and fundamentall axioms of faith the fundamentall truths of Religion and all doctrines that are delivered in the Church must hold analogy hold proportion with those prime and fundamentall truths which are the forme of sound and wholsome words by which al other must be regulated and squared that they may hold analogy and proportion with that And in this same Epistle the next Chap. 2.15 he saith Study to approve thy selfe to God a workman that needeth not to be ashamed rightly dividing the word of truth now this seems rather directly to ayme at or at least directly to suppose that there should bee a forme of sound or wholsome words in the delivery of which a man should approve himselfe so as that he needs not to be ashamed and according to the analogy of which he should divide the word of God aright holding proportion with it though I confesse there may be another interpretation though it seeme not so sutable to that place as to be able to speake a word properly to every one as it may concerne him to the weake to strengthen them to the strong to build them up farther and farther to the tempted to arme them so some would have the meaning of it to be but this seemes not to me to be the right for the dividing of the word of truth aright seemes rather to intimate a dispensing of it in such truths and soundnes as may agree with the forme of sound and wholsome words And in the 1 Pet. 3.15 the Apostle there requires not only of Ministers that they should have a forme of sound and wholsome words and that they should be able to deliver themselves in that fashion but hee seemeth to require there so much of people of Christians by that precept that he doth injoyne them there that they might be able or ready to give an account or reason of their hope that is in them that is to be able to apologize for it and to stand up in the defence and maintenance of it Now if a man be not well grounded in a forme of sound and wholsome words if hee understand them not remember them not nor be versed in them he will never bee able to give a reason an account of his faith and hope much lesse will he be able to maintaine and defend it against the hereticall and superstitious cavils and objections that will be raised against it which every Christian is bound in some degree to ayme to get an ability of and indeed it will be the foundation of his stedfast standing for no man can be stedfast in that which he knowes not nor feeles the bottome of Therefore we should bee versed in the grounds of Religion in a forme of sound and wholsome words that containes the principles of faith and that we may be able to know what is our duty And there is something to the same purpose in the Rom. 6.17 Ye have obeyed from the heart the forme of doctrine which was delivered to you But I shall omit that for the present and I shall give the ground of this 2. The ground and reason of it that which makes this appear to be a truth and a considerable truth that we should all labour to get and hold fast a form of sound and wholsome words even the sum of religion is because 1. There is a great necessity of it 1. Not only in regard of the Commission and injunction that lieth upon us the trust that God hath committed to us as I did intimate before we are but depositors and God hath committed this to our care and charge charged us with it and expects our faithfull discharge in it not only because of this I say but 2. In regard of the manifold oppositions and danger of corruptions of divine truths by the subtilty of Sathan and his instruments and their malice If Christians and the Church of God did not throughly acquaint themselves with it and bottome themselves on it they could never be able to justifie the wayes of God and the truth of God nor to vindicat that from the many subtill windings which the Serpent will use to corrupt and pervert the truth I purpose not largely to expatiat but only to give a hint of things and therefore I shall but adde a second 2. It is of great utility as there is a great necessity of it if we would not have the truth overwhelmed nor errors to be spread over and overgrowne in the face of the Church So there is an infinite benefit and advantage and utility that redounds to the Church of God by this course of having both in general in particular by every Christian of a form of sound and wholsome words there is I say an infinite benefit and utility besides the necessity of it that would redound to the Church of God in generall and to every Christian in particular by this Let me name but some few and but name them 1. Those truths the main truths of Religion being preserved pure and sound and uncorrupted will be a great band of Verity Vnity and Vnanimity 1. Of verity it will be a band to hold together all the truths of God if the main ones be kept if the fundamentall principle be purely kept it will be a band to hold and soder together all the other truths and to rectifie them if there should be any swerving And as a great band of verity so it will be a band of unity in the Church of God and unanimity For herein lyeth the unity of the Church of God not that every man agree in every particular opinion concerning every particular thing but if they do agree in the main foundation of Religion in those things which are sufficient to salvation and such are sound and wholsome words such as that all that are to be saved are to be saved by beleeving and practising of them If they be retained though there be other differences yet this will be a band of unity to make them close and soder together 2. But then secondly as this will be a band so it will be a bar too A barre against Heresie and Controversie It would be a bar against heresie This will be as it were a bar of fortification to keep out the entry and incroaching and prevailing of heresie If we stand upon our guard and upon good ground in the maintenance and defence of the maine truths there will be no breach for heresies to enter in then it will much keepe them off But the neglect of our watch
God instead of wholsome and sound words use a poisonous language This reproves their perfidiousnes they are far from this or 2. They that neglect this any that have bin too remisse though they have not bin perfidious and yet even in this cause as the Lawyer speakes lata negligentia dolus est He that is grossely negligent though he go noe further I say he that is grossely negligent it argues there is foule play when he is so negligent that he winks and lets all corruptions creepe in he cannot but be perfidious He that is negligent is iustly reprovable I might take occasion here to reprove the folly and simplicity of weake Christians and ordinary people that thinke all this to be but superfluous care and doings which the Apostle sets so high a price on and is so frequent in pressing Timothy to have a care of 3. But in the third place This may be a ground of exhortation And because the time hath prevented me I shall but expresse them briefly and that in this order 1. Humbly to the Church 2. To the Ministry 3. To every Christian 1. First I might humbly suggest here to the Church that they would take care that there might be a speciall and choyse care taken to provide a forme of sound and wholesome words not onely for learners in generall but in a threefold ranke It would be necessary to be done in three rankes and degrees as there be three rankes of persons which is not mine owne but the Apostle Iohns distinction which I noted before and will make use of now The Apostle Iohn rankes men into 3 sorts 1 Iohn 2. There be 1. Little children or babes 2. Young men 3. Fathers And according to these for institution instruction it would be necessary to have severall distinct formes of sound words for all these 1. For the institution of children babes beginners in Christ the first Catechisme of the lowest forme which should be such as should comprehend onely the plaine and necessary and saving truths and goe no further but forbeare all medling with the knowledge of other truths It is enough for them not to be over burthened it is better if they sucke but the milke that will nourish them to eternall life they being capable but of milke and being but babes in Christ 2. There must be another platforme more full and large for men will not be alwaies children not alwayes babes not alwayes fed with milke they will in time be young men and they must have stronger meate they must have a more full forme and patterne comprehending not only these things that are absolutely and immediately necessary to salvation but such as have a kinde of connexion with those that are necessary such as are neere of kinne to them and so to enlarge the bounds and pale of the Catechisme according as their capacities are enlarged 3. Men grow still and they are not at a standing state they come to be Fathers there is a rise and growth young men may get strength by such a middle Catechisme that comprehends all the necessaries and something more then that which is absolutely necessary for further improvement But there is a third ranck of fathers who are growne to the greatest perfection that ordinarily Christians may grow to who are to have not only for themselves but for others as parents to convey to their Children and Families and therefore for these there ought to be a fuller and a compleater form that may have a compleatnesse in many other things which though it be not absolutely necessary for the second ranck or this absolutely I say yet it is very profitable and usefull in this third degree Now as there should bee had a plat-forme for learners in these three rancks so there should be a plat-forme for teachers for Ministers of the Word If there were such a full and compleat forme of Divinity as comprehends enough for Ministers to know judiciously and soundly and soberly composed it would be an excellent establishment and setling of all men in the right way it would exceedingly advance all those other ends which I mentioned before for which this is profitable hereby would appeare more clearely some things that were more obscure before 2. Let me ad this Caution which is that this had need to be done 1. With the greatest Choice of abilities and parts the most grave the most pious the most judicious had need to be employed about the composure of this forme It is not enough for every private man to contribute his owne private forme but it must bee with the publike judgement and currant consent of the most ancient and of best worth in the Church of God and thereby it will as it should bee done a great deale more usefull and substantiall 2. Every one must keepe close to the patterne and language of the Spirit of God to deliver as neere as possibly he may those things that are to be converted to the Church of God according to the language of the spirit of God that nothing may be delivered but the Oracles of God and in the language of Gods Oracles 3. That there should be no peremptory pressing and urging of everyone to all the particulars It is enough that a man receive the Body and agree professe the same maine body of truths there should not be a tyrannicall pressing every man to hold all the particulars but all tendernesse must be used in the Church as by a mother 4. Fourthly that these things what ever they are they must not be alwayes of a perpetuall tenour Though they should not be lightly changed yet they should not be unchangeable but there should be roome for more And it weâ—e not amisse that such things should be often imprinted and at every reprinting there might be a revising of it by the most learned and eminent that there might be if need were an Epidosis a continuall growth and encrease of light as indeed there is for to instance there is a great deale more light in these times then there was an hundred yeares agoe at the beginning at the dawning of the day of reformation And therefore what ever was done then though they did it with their best wits and abilities yet it is but weake in comparison of those times Though that wee be but children to them yet by standing upon their shoulders wee may advance and further our selves to see further then they And see in proportion time after time these should be a labouring to make it more accurate cleare and perspicuous and to correct and rectifie some of them that may swerve and did slip a little for want of light and in a word to make use of those gifts which God is pleased to vouchsafe to communicate to his Church more and more every day by vertue of which they may doe more then others that have gone before 2. And in the