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
Church fruitfull to you beneficial to any I shall rejoyce my prayers shal be for their successe and for your happinesse Yours in the service of your Faith A. B To the Christian Reader CHRISTIAN READER ACcept I pray thee from the hands of one of the meanest of the sons of the Prophets this insuing Treatise I know it might have been tendered unto thee by the hands of some more eminently learned and better known in the Church on whose judgment thou mightest more safely have reposed thy self yet well knowing the worth of it to be such as that it will discover it self I rather choose to let my meannesse appear than not to perform the debt I owe to the memory of the Reverend Author I am not ignorant that this undertaking of mine together with the Sermons themselves will be exposed to many censures some there are whom no Sermon pleaseth longer than it is in hearing or otherwise than it is extant in their own broken notes but these forget that respect should he had unto the publike good there are many precious labours of godly men that are not fit to vanish into the air or to be buried in obscurity Others take offence at the imperfection of them because not left written by the Author but onely taken from his mouth I confesse if the Author had published them himself they would have come forth more refined and better digested than now they do yet the good they may thus do prevails more for the sending of them forth than some imperfections that usually accompany the taking of other mens Sermons may do to suppresse them If my judgmâ—nt fail me not there is so much compleatnesse in them as that though the Author might have uttered Plura more in lines yet be could not have said Plus more in substance and effect to any point that he hath handled Others will except against them and accuse them as Lucilius did the writings of Fabianus Papyrius because they are so plain to such I shall in the behalf of the Author borrow that Apologie that Seneca made for him Mores ego non verba composui animis praedicavi non auribus Epist. 100. They are indeed so plain as that the simple may understand them and yet not so unpolished as that the friendly and judiciously curious may scorn them what is here presented to thee is expressed in the Authors own words without adding to them or detracting from them as well as it could be taken from his mouth it is published by and compared with the exactest copies that could be gotten The methodicall Analysis prefixed before the Sermons was left under the Authors own hand as it is here tendred unto thee though he did for the most part write all in Latine yet this Analysis was left in English which you have inserted in the Margent answerable to the severall particulars treated on Let not any prejudice forestall thee I shall onely say unto thee as Philip to Nathaniel Come and see reade and consider and the Lord give thee understanding in all things Thine in the service of the LORD A. B. The ANALYSIS Of the Chapter and of the Observations as it was made by the Author and left under his own hand for the help of memory 2 TIMOTHY 1.13 1. Analysis 1 Generall 1 Of the Epistle 1 Circumstances of 1 Persons written 1 To Timothy 2 By Paul 2 Time 1 During bands 2 Before dissolution 2 Substantiall scope 2 Of the Chapter 1 Entrance 1 Salutation vers. 2. 2 Introduction contains his love 1 Great proved by 1 Prayer for him 1 Night and day 2 Without ceasing 3 With thanksgiving 2 Desire to see him 4. 2 Grounded approved from his 1 Tender love to Paul tears 4. 2 True faith to God 5. 1 Lineall 2 Cordiall 3 Growing improved to impart by writing 1 Scope Sum 6. Stir up grace 2 Reason 7. Given for courage 2 Continuation where a double 1. Admonition Be thou not 1 Negative 8. pressed from 1 Nature of Gospel 9 10 1 Ashamed of 1 Testimony 2 Mee 2 Afraid 2 Condition of Paul his 1 Cause of suffering 11 12. 2 Confidence 12. 2 Affirmative 1 Hold 13. 2 Keep 14. 2 Provocation from example of 1 Inconstant Deserters 15. 2 Constant Adhaerers propounded with Prayer Praises 1 First 1 Prays mercie to houshold 16. 2 Praises 1 Charity 2 Constancie 3 Zeal 16 17. 2 Second 18. 2 Speciall 1 Prays mercie to soul 2 Praises ancient kindnesse 2 Observation It is a matter of great consequence for all to have and keep a form of sound and wholsome words in the grounds of Religion as a sacred depositum and rich treasure 1 Explication 1 Proposition 1 Object in 1 Generall 1 Words 2 Wholsome for 1 Substance of matter 1 Truth 2 Use â— Form of words 3 Form 1 Matter intirely collected 2 Method aptly digested 2 Speciall 1 Divine 2 Fundamentall 1 Summe Christ 2 Parts 1 Faith apprehensive 2 Love active 2 Act 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have them 1 Written 2 Printed 1 Copy of them 2 Originall laid up in treasure of 1 Memory 2 Understanding 3 Affection 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} keep them 1 Patronize with 1 Ability Cautiously 2 Authority Couragiously 2 Practise sincerely 1 Fruitfully 2 Constantly 3 Propagate seriously by 1 Planting 2 Watering 3 Manner as a 1 Sacred depositum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Choice treasure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4 Persons 1 Paul 2 Timothy 3 Christian 2 Proof 1 Scripture 1 Examples 1 All the Epistles 2 Hebrews 6.1 2 Testimonies 2 Reason 1 Necessity 1 Rom. 12.6 2 Tim. 2.15 3 1 Pet. 3.15 4 Rom. 6.17 2 Utility 1 Band of Unity Verity 2 Bar against Heresie Controversies 3 Key of Understanding 4 Lock of Memory 5 Help of Use to 1 Profit by others 2 Profit others 2 Application 1 Generall 1 Justification of observers of this Rule 1 Persons with other 2 Manner wherefore by 1 Paul 2 Timothy 3 Church 1 Publick 1 Creeds 2 Confessions 2 Private writings for 1 Unlearned catechists 2 Learned bodies 3 Reason 1 Fidelity 2 Zeal 3 Wisdom 2 Reprehension of the 1 Perfidiousnesse 2 Negligence 3 Folly 3 Exhortation to 1 Church 1 Care provide for 2 Caution let it be 1 Learners 1 Children 2 Yongmen 3 Fathers 2 Teachers 1 Choice 2 Close 3 Charitable 4 Changeable 2 Ministers 1 Expound 1 Historicall Truths 2 Dogmaticall Truths 2 Expatiate 3 Christians 1 Force to duty 2 Fear not difficulty 2 Particular 1 Generals 1 Promise nothing 1 Perfect for both 1 Matter 1 Prudentiall 2 Tolerable 3 Indifferent 4 Different 5 Comprehensive 2 Method but in a way 2 Pleasant 3 Particular of Divinity 1 Too Scholasticall 2 Comprehended already 2 Desire of 1 God 2 You. 2 Specials 1 Instruction 4 Truths 2 Errors 3 Doctr 2 Expedition 1 Whole work 2 A point a day An exact Systeme of Divinity PRESENTING 1 A Porch or Frontispice premising
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
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
and guard in this worke our slacking of our care about the preserving of this takes away this bar and giveth advantage to the envious man to sow his tares and to the corrupt man to bring corrupt doctrine in because we neglect our care in preserving divine truths making it a matter of no consequence but I say the preservation of this would preserve the Church of God from heresie It would bee a barre to heresie and as to heresie so It would also be a bar to controversie it would preserve the Church from very many controversies too Whereas it is true there are many controversies in the world and matters of doubt and difficulty even among the godly and the learned who otherwise agree in the maine for we must distinguish betweene controversies which are of two sorts There are controversies reall and verball which are but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} janglings about words And yee shall finde this by experience I meane those that are versed in those things I dare be bold to say it if they will but consider it that the greatest part of the controversies that are among the godly and the learned are not so much reall controversies where there is a keeping close to a forme of sound and wholsome words for that will keepe off those but they are verball controversies Now I say those controversies would be prevented if a forme of sound and wholsome words were had in the Church carefully and so as that it might be publiquely and generally knowne for then men know one anothers language in what sense they speake and how they use words for the greatest differences that are amongst us are because that men understand not one another the language of Babel is still retained among us so as we understand not one another and therefore we differ as about justification by faith one takes it in one sense and another in another sense and so it makes them differ and jangle one against another when indeed it is but the difference of words so that I say who ever will take a view of the many controversies that are he shall finde that the greatest part by far are but mistakes of words which a forme of sound and wholsome words established and setled in the Church and publiquely knowne would exceedingly prevent for that would determine and limit the use of words in which they are to be taken and men should be bound to use them that way especially when they speake controversially and exactly and not in another way which alone breeds dissentions and controversies 3. This would not onely be a band and a barre as I have already shewed but a key It would be a very excellent key of the understanding to increase and facilitate a mans apprehension and understanding of all particular truths If a man were but well acquainted with a form of sound and wholsome words for the maine truths it would lead him as it were by the hand to the understanding of other truths more remote from the foundation he might grow and arrive to the knowledge of them being led as it were by a divine light from that light hee hath by a forme of sound and wholsome words leading to the knowledge of things which are more obscure and remote advancing and wonderfully helping the understanding if there were nothing else For it is in this case with truths as it is with coales coales when they lye single they doe not glow or shine and heat men but when they lye together the very lying together doth increase the life and light of every one of them and so the body of sound and wholesome words he that understandeth them that very understanding and comprehending of them all together it giveth light to other truths whereas if men would take them single without that borrowed light it receives from another they would be more obscure There is nothing doth more facilitate the understanding than to have a forme the very comprehending and having of them in a mans eye and memory it will help him and guide him to understand every other particular truth hee having all of them in one forme which would not be so cleare of themselves alone as they are all together and for all others that are deducible from them but farther remote it will facilitate a mans understanding of them 4. Againe it will not only be a key to open the understanding but a locke also to locke up the memory to keepe the treasury of the memory fast and safe There is nothing in the world doth helpe memory more than method and order and to have things as I said before comprehended in a forme intirely collected and aptly digested I say to have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it would exceedingly helpe the memory and it for two reasons 1. Because whatever helps the understanding must needs helpe the memory A man doth not remember those things that are obscure those things in reading or hearing which the understanding perceives not well the memory closeth not withall for that which is lockt up in the memory must enter in by the doore of the understanding or else it will never get in the inner treasury of the memory and that which is a key to helpe the understanding will bee a lock to help the memory 2. Because of the harmony and sympathy that one truth hath with another It doth wonderfully help the memory if a man doth but catch any one thing for the whole for by that hee hath a hold-fast to catch also any other particular that he hath lost if his memory catch one particular that will helpe to bring all the rest As for instance if a man have a chaine of many linkes though he let goe many of them yet if he hold fast any one of them that will draw all the rest up againe so if a man hath gotten a form of divine truths linked together aptly digested if his memory let slip one link and another linke yet if he doe remember but any one particular that one linke will helpe to draw in all the rest againe 5. A forme of sound and wholsome words had will bee a wonderfull helpe at all times to a Christian in the knowledge he should have of any divine truths I shall instance onely in two 1. A man shall exceedingly much more profit by others then he doth Suppose a Christian come to heare the word of God heare a Sermon this Minister or the other Minister let us put the difference thus there comes one that is a meere stranger to these truths all that is spoken will be novelty to him but there is another comes who hath the grounds of Religion laid in him that hath in his minde and memory a forme of sound and wholsome words this man will be able to profit more by a Sermon than the other that comes in a stranger upon a sudden to it having no former
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