in the inquirie After the inquiry of the true happinesse wherein it lyeth of the true Religion that will lead us to that happinesse of the true Church wherein we shall finde that Religion we must inquire of that which must be the rule of all which is the Word of God the Scriptures that shall be the fourth These are such generall and such sensible inquiries that I did thinke good in a prudentiall way as I said to place them in the frontispice The two former shew the marke wee must ayme at viz. the true happinesse and the true religion The two latter shew the line by which we should levell viz. the Churches steps in some measure but absolutely the oracles of the Scripture the Word of God which must be the measure of all things which are to be done or knowne in the whole compasse of Divinity 2. To come now from the frontispice and porch to the building it selfe to the fabricke of the whole body of Divinity I shall only present it in the nature of a building because I have mentioned the metaphor yet I vvill not keepe close to it because I vvill not spend time to be curious in vvords The building I shall present consists of two stories and no more and in either of those two stories two roomes I vvill mention no more In the first story briefly I shall comprehend all the things that are to be knowne and beleeved in the course of Divinity In the second story all things that are to be done and practised For all things in Divinity are either matters of faith or matters of life This is the generall therefore of the two stories Matters of faith being as it vvere the lowest story and matters of life being the superstructure on it and either of these have two severall roomes There be generall things to be knowne and beleeved concerning God and Man And there be some things more particular in regard of some particular relations and so likewise there be in the other But first for the former things to be known and be learned by a Christian concerning God and man I propound them either More generall or More speciall according to some speciall relations In the generall first concerning God there be two things vvhich I shall propound and either of them vvill have a double title upon which I will make the second foure for foure were in the porch Concerning the nature of God and thereon two heads or titles 1. All those things that are to bee knowne concerning the unity of the essence that is the one God and his glorious attributes 2. And all those things that are to be known concerning the Trinity of the persons in that unspeakable mystery of the glorious Trinity 2. And in the second place besides the nature of God there are to bee considered the workes of God in which I shall propound both the kinds and the species of the operations of God and the speciall objects or effects of those operations The species or kindes of the workes of God that are to be knowne by a Christian for the comprehension of what is necessary to bee knowne in Divinity and taught by a Minister may be expressed thus There be two great vvorkes his workes of Creation and of Providence And there is the principall objects or effects of those operations take them which way you will There is in generall the reasonable creature vvhich is capable of happinesse and vvhich is to be guided by a rule to the attaining of happinesse And there is the animall And so there will be two titles concerning Angels both Good and Bad. And concerning Man wherein the principall thing will bee to speake some thing of those things that are of generall necessity in Divinity the most necessary of all others viz. the immortality of the soule and the Conscience of man which is as a judge and to which a man must give account of all he doth Having laid this concerning God his nature and his vvorkes of creation and providence and the speciall objects of those workes Angels and Men vve vvill come to follow all the rest concerning man for Divinity is the rule of guiding man to his happinesse and therefore we must goe along vvith it Concerning man there are two things that are fundamentally to be considered or premised And two things formally to be considered There be two things fundamentally to bee premised First which vvill bee the next head concerning the covenant betweene God and man and the seales of this covenant in a general way though there be a particular place for the particular for this vvill be the foundation of all that I can give towards happinesse for the attaining of it it depends upon the covenant made by God vvith man and so that vvill be the first fundamentall thing the covenant made betweene God and man The second vvill be the law that God imposeth on man to regulate him in his course with all the sanctions of promises and threatnings And then there bee two things formally to be considered this being fundamentally premised vvhich vvill make up foure heads more Formally there are to be considered the principles of humane actions vvhich actions are the vvay and steps to eternall life Now there be two principles very considerable The one vvithout us and from God viz. the grace of God and here vve shall see how far that is necessary and the nature of it but I vvill not enter into particulars but onely now point out things And then there is another principle of action and that is vvithin us viz. our owne free will and there vve shall see how much vve have of that and the nature of it and of all humane actions and habits in a generality These are the principles of action grace and free will the nature of vvhich and the truth of vvhich are to bee cleared in the application of these heads These are the principles and the roots But then the fruits that grow from these are On the one side on the better hand vvhen mens vvills are assisted by grace good workes vvhere vve vvill take a briefe consideration of vertues too which are the root of good works the habits and dispositions And secondly sinnes or evill workes vvith all the penalty and punishments that belong to them vvhere also concerning vices to vvhich vve are inclineable These are the things that are generally to be knowne and beleeved concerning God and man There bee some things in particular and I shall be very briefe in them The things that are particularly to bee knowne concerning GOD and Man are either 1. In regard first of all of the different states and conditions of men that they either are or have or shall be in 2. In regard secondly of the acts of God in perfecting mans
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
four generall heads or titles concerning 1 The mark and scope which we must eye and aim at namely the true 1 Happinesse 2 Religion 2 The line by which we must levell at that mark viz. the right knowledge of the 3 Church 4 Scripture 2 The fabrick or edifice it self presenting maters of 1 Faith to be known and beleeved 1 Generall concerning 1 God his 1 Internall nature as he is in himself in the 5 Unity of essence 6 Trinity of persons 2 Externall operations as he hath manifested himself by 7 Creation 8 Providence 2 Man in specie and the reasonable creature in genere vvhere some things 1 Fundamentally to be premised concerning 1 The subject capable of happines viz. the reasonable creature 9 Angels good evill 10 Man Immor sou consc 2 The ground and rule of all processe with him towards happines being only the wise-good-pleasure of God appointing 11 Covenant Seals 12 Law Sanctions 2 Formally to be considered Humane actions whereof the 1 Roots and principles from whence they arise and issue 13 Free-will acts habits 14 Grace 2 Branches and kindes dividing themselves and issuing from these roots 15 Sins vices 16 Good works vertues 2 Particular in respect of the divers 1 States of Man differing in the 1 Substance of the Covenant of Works or Grace the state of 17 Innocencie by Creatiō 18 Fall and corruption 2 The form of Administration only and dispensation of circumstances before and after Christ the state of the 19 Old Testament 20 New Testament 2 Acts of Gods perfecting our salvation by degrees and translating us from the state of 1 Sin to grace by steps and acts 1 Fundamentall preparing it for us by purpose and purchase 21 Predestinat Reprobat 22 Redempt Incarnatiō 2 Formal cōveying it to those who have interest in the former by 23 Vocation effectuall 24 Justification actuall 2 Grace to glory 1 Inchoate here in a sweet taste continuall and perpetuall by 25 Sāctificatiō Privileges 26 Gubernatiō Exercises 2 Cōsummat in the ful draught perfected in the life to come by 27 Resurrectiō Judgmēt 28 Glorificat Condemat 2 Life to be done and practised which may be reduced to 1 Duties to be performed by the strength of grace and vertue more 1 Generall and those either more 1 Primary and predominant directing in duty to God and Man 29 Theologicall 30 Philadelphicall 2 Secondary and concommitant under which I comprize the vertues 31 Cardinall 32 Circumstantiall 2 Speciall regulating our lives in respect of severall 1 Parts and conditions 1 Parts teaching how to govern aright both our 33 Hearts and affections 34 Words and actions 2 Conditions ordering and directing us according to our severall both 35 Sex and age 36 State and condition 2 States and relations whether more 1 Private in a single or sociable life alone or in company 37 Ethicall 38 Oeconomicall 2 Publick as vve are parts or members of a Church or Common-weal 39 Ecclesiasticall 40 Politicall 2 Helps to be used in regard of our 1 Universall conversation 1 Principall publick the use of 1 Means instituted by God for our continuall reparation and improvement 41 Word of God hearing 42 Sacraments receiving 2 Times constituted by God for our effectuall renovation and inforcement 43 Sabbath 44 Fasting 2 Additionall private exercises which are either more 1 Contemplative and looking more immediatly towards God and heaven 45 Reading Meditation 46 Prayer Thanksgiving 2 Active improving our converse with men in the world in our holy cariage in our 47 Cōmun of Sts Confer. 48 Particular vocation 2 Particular condition as we are either 1 Travellers itinerant if 1 Strangers yet aliens to bring us into God and force our 49 Ingress Examination Resolution 2 Domesticks and children to build us up in God and further our 50 Aggresse holy Life Death 2. Souldiers militant to 1 Strengthen our weaknesse in the 51 Congresse Spirituall warfare 2 Quicken our dulnesse in our daily 52 Progresse with proficience to perseverance The forme of wholsome Words OR An Introduction to the body of Divinity In Three Sermons 2. TIMOTHY 1 13 14. VER. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ JESUS That good thing which was committed to thee keep by the holy Ghost which dwelleth in us I Have hitherto treated on severall Texts of Scripture in severall Arguments which I conceive will be usefull having dependance one upon another My purpose as I partly intimated formerly is hereafter to treat upon Arguments that shall hold a connexion together to deliver according to the words of the Text and to my own intention a form of sound words even the body of Divinity and I shall chuse out severall Texts of Scripture for the severall heads and have now made choice of this Text of Scripture to make entrance to the Discourse which contains an Injunction and Exhortation from Paul to Timothy to take care of that that he keep or hold fast a form of sound or wholsome words Before I enter into the particulars I shall a little acquaint you with the generall both what concerns 1. The whole Epistle and 2. This Chapter And so proceed to one main observation out of the words passing by many others which would offer themselves but different from the scope which I drive at 1. To say but a word concerning the Epistle in generall you may consider both 1. The materiall circumstances of it 2. The substantiall scope and drift of it 1. The materiall circumstances are such as concern both 1. The persons 2. The time 1. Concerning the persons in one word it is an Epistle written by Paul the Apostle to Timothy an Evangelist as most Divines conceive 2. For the materiall circumstances which concerne the time in one word also the time was 1. During the bands of Paul while he was a prisoner for the Gospels sake and in that respect to be had in precious account and so much the rather 2. Because it was not long before his desolution which he foretels in this Epistle which seemeth to be as it were the last words the last Dictates of a dying man yea a dying Martyr 2. The substantiall scope and drift of it was to quicken and strengthen Timothy in the faithfull discharge of his Evangelicall Ministery against all discouragements and hinderances that might any way abate his edge and take off his vigour in it as you may easily see in the whole course of the Epistle 2. But to passe by all other things and only to give a generall draught and delineation of this Chapter to make way to the words wheron I intend to stand There be two things which are mainly and principally contained in this Chapter 1. We have the first entrance into the Epistle 2. The continuation or some part of the prosecution of the drift and scope of it 1. In the entrance to omit the salutation vers. 1 2. which is ordinary in
thing as I conceive Now there be two things most principall to make the matter of words that are delivered wholsome and sound 1. The soundnesse of truths of holy truths 2. The soundnesse of use and profitablenesse And they are here chiefly recommended to Ministers and in due place to all to have a speciall care of having preserving and keeping very charily such sound words and truths as that 1. There may be no words no Doctrines no principles delivered in the Church of God but such as may be full of certain and holy and pious truths such as are agreeable with truth according to the word of God according to the analogy of faith that is the first the soundnesse of truth 2. But the other kinde of soundnesse or a second branch of it may be a soundnesse of use that their words may be such as are fit for edification There may be many things true but there may be so little substantialnesse so little solidity so little materialnesse for any use so frivolous and so low that there may be no great advantage or benefit which can come to the Church by hearing or receiving them therefore the Apostle includes this that as there should be a care that nothing but the sound and wholsome truth of God should be delivered so that it might be such solid and substantiall truth as may be very conducible for the building up and edifying of the Church of God not frivolous and vain and curious disputes and questions which rather make men swell and puff up and rather make contention and jangling but such as are solid and substantiall necessary and profitable truths for edification that is another branch 2. But then besides the soundnesse of the matter there is the soundnesse of the manner or form of words in which these things are delivered they must not be delivered in an affected language in a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle oftentimes in the Epistle expresseth not in a vain tinkling sound of words tickling the ear to please mens fancies and to draw mens carnall delight in the hearing of the words that are delivered but grave and sober expressions such as may be subservient to the matter to conveigh substantial truths in an edifying and profitable way it must be such a form of words and indeed there may be a great failing and a man may be to seek a language if he will affect a curious and neat contrivance of words and having found it it will be far from the gravity of the businesse And truly if we were as we should be rightly affected when we come to the house of God and have to deal with divine things we would not look after the dresse of words and the tyre of words which is the poorest and the meanest that can be and scarce worthy to be looked after unlesse it may be in a wholsome way to conveigh wholsome words It is a base and poor thing to come in publike places to gape and pry into this womans dresse and the other womans toy this fashion and t'other fashion and more basely sordid in the house of God and it is as base in the kinde of it for a man to come to Gods house where he comes to seek food for his soul and to hear the oracles of God that God should not be able to please him unlesse he speak tinkling and tickling words to fancie and humour him Is it meet for God or doth it become the majesty of God to speak in such a language as is not befitting him Majesticall language noble language sublime language is the proper language of GOD to conveigh divine things It may suit well with a Courtier to affect some scrapings of language but not with a King for as they use to observe there is a difference between a pedantick stile and a majestick stile a boy that hath but his Academicall learning he may in his orations affect and it may be more tollerable for him to affect pen and Inkhorn language and as they term it to affect a flourishing sound of words but for a Prince it is besides his decorum I say for a Prince on his Throne of Majesty to speak curiously it becomes not the majesty of the place and much lesse doth it become the majesty of Gods ordinances that there should be any thing so curiously in the dresse of words as to draw mens eyes and ears so that they do not minde the things but the words and are carried away with petty phrases but I must not be large There is another thing words and sound and wholsome words of truth and profitablenesse and wholsome for the manner of delivery in a grave and sober manner such as becomes the oracles of God 3. But what is that same {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that same form of sound words this one thing that the Apostle intimates I shall afterward when I come to the Application expresse more particularly of it but for the present I shall comprehend all in these two things which I conceive are enough A form of sound and wholsome words I conceive the Apostle means the matter intirely collected a collection of the principles of Religion and the principles of Divinity a sufficient and intire collection and drawing together and imbodying as it were of the necessary principles of Religion which every Minister should have a care to conveigh to the people and every people care to treasure up In the matter I say an intire and sufficient collection I know there be many degrees of it but I shall touch that afterward for the present I expresse it onely in the generall a sufficient intire collection of the main truths and principles of Religion to take care to conveigh them very solicitously to the hearing of the people 2. But then again though this be the main in my apprehension that the Apostle here intends yet I will not exclude another thing too which seems to be included viz. Method aptly digested Some care must be of the method as well as of the matter that there might be a sufficient collection of all fundamentall principles that it might be digested as well as collected in some usefull method the word it self {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the genuine signification of it seems to aim at this for it is no more but a generall delineation or draught and the truth is it is impossible that where there is a multitude but that multitude must be regulated by some order if multitudes of principles be delivered without an order it is without its beauty and it will be a great prejudice and hindrance both to the understanding and attention of them and to the memory and retention of them and therefore I suppose this is here likewise comprehended the words seem to import it however I say not that the Apostle fully intends this because it is but accidentall yet I do
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
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
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
second place to passe from our humble exhortation to the Church for Ministers this might bee an exhortation to them that as they should take care of all other parts of Divinity so they should take care of this to ground themselves in and withall communicate to others a forme of sound and wholesome Words not words only but wholesome words and a form of wholesome words to load the people through the maine things not one but all to deliver the whole truth of God as the Apostle speakes though in somewhat a different sence Time hath prevented me in a word therefore there be three wayes of ministeriall exercise as I humbly conceive which might be most advantagious and usefull if they were used 1. The first thing that I would have done which might be exceedingly usefull though not so well regarded is a course of the meere and bare Exposition of Scripture to goe through a whole Chapter or some part of it and so to explicate it and deliver the full summe It would bee wonderfull profitable and necessary to acquaint the people with the whole Chapter and the maine scope and principall things that are in it and goe no further not to descend into every particular in it onely by this interpretation to make the people acquainted with the Scripture This indeed is the lowest degree 2. And then there is another thing which I would have them to doe to take another course like that of ours viz. preaching upon severall texts and severall points but yet so as these severall points might hold connexion to be made up in a body of Divinity for the comprehension of all things necessary to be knowne which we now intend and that is another way 3. But then there comes in a third thing as the first should comprehend the explanation of the Scriptures and the second should be for all the doctrinals so if there were a third thing added which is a course to comprehend all the exemplary historicall parts of the Scripture part by part treating in them not of every particular part of the Text but of the most remarkable examples in them As how God hath governed and preserved by his providence the Church in all ages from the very beginning of the world till the flood and from that till the promulgation of the Law and from that till the building of the Temple and so till the Nativity of Christ and so carrying all along this would be an admirable thing to strengthen religion by seeing how God in all ages hath managed his Church how he hath gone along with it and supported his truth and shewed his goodnes and mercy in a sweet and gracious way and so in all the Scripture to marke out all the singular passages and examples of Gods providence These would be best altogether although every one of them be good in particular 3. To all private Christians this may force them to their duty the exhortation that I should presse on them should bee in a word that 1. They would not thinke this to be a thing out of their spheare and walke and therefore that they would labour and aime not onely to have some scramblings and scrapings some broken ends of knowledge to harp upon this point and that point But to labour and strive to come to the knowledg of a form of sound and wholsome words to the whole body and frame of Divinity at least according to their capacities every one according to their form If he be a child in yeeres and apprehension to have the lowest kind labour to come to the lowest form and so for yong men and fathers to carry it along through all degrees So that let no Christian thinke this without the compasse of his duty or unprofitable for him for he shall gaine by it aboundance of benefit and profit He may gaine all the benefit I mentioned before It will help his understanding and his memory and his performance of duty make him receive more profit by others and make him more profitable unto others it will every way advantage him 2. And let no man thinke that there is an impossibility in it for him and that it is only for the learned for besides that ordinary blessing that God hath vouchsafed us in letting us have the Gospel he hath vouchsafed more extraordinary wayes of knowledg in our times than in any other As it is with trees they are sometime so laden with fruit that they doe even bow downe to the ground againe so as that a child may gather from them God hath so filled this age with knowledge and so plentifully vouchsafed it that it bowes downe that it offers it selfe to us and that so familiarly and facily that none of ordinary capacity it being in our owne language and tongue but may attaine unto it even children and withall the difficulty will be taken off if we consider that it is not required in the highest degree but according to the degree and capacity of every one God doth not require the highest forme of those that are of the lowest but onely the highest of the high and the low of the low capacity And there is no Christian but in some form or other at least is capable of it It were worth the while therefore to set our selves about it to labour to attain the summe of divine truths and to carry it as a rich treasure about us to make us exquisite for every practise and discourse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 TIMOTHY 1.13 14. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus That good thing which was committed to thee keep by the holy Ghost which dwelleth in us WEe observed out of these words one main point viz. It is a matter of high concernment for all to have and to keep cautiously as a sacred depositum as a rich treasure a form of sound and wholsome words in Divine and fundamentall truths especially We have dispatched the explication and confirmation and application There remaines nothing now but that which I promised to discharge viz. to acquaint you according to this rule and my present scope it being my purpose to enter on a form of sound and wholsome words even to comprehend the whole body of Divinity at least the substantiall and maine truths that are necessary to be known and beleeved to salvation but before I enter into any particulars which will be severall and many I will give you at first a prospect of all a generall delineation of the whole compasse and course which if God permit life and liberty I intend to go through I was at a stay a long while with my self whether I should do it or no their seeming no beauty or profitablenesse in a meer beholding of a bare Skeleton a naked anatomy of the summe of Religion But I consider with my selfe that we spend many houres houres
I say I have ever apprehended would be a very good way and of very much use and purpose Now you shall finde that all the doctrines belonging either to speculative Divinity and to searching Divinity in the Schooles or else to practise Divinity I say you shall finde more of them as I conceive in this platform that I shall now suggest than in any that I yet saw to which premising only one thing more I shall come I premise therefore and I hope that no man will expect or thinke that I presume I shall prosecute it but only I desire to discharge my duty according to that measure of strength and life that the Lord shall vouchsafe me which makes me doe that I now intend viz. to give you a briefe delineation of all But I desire you not to expect that this can bee done with any mixture of pleasure or that it will be over easie or over facile to apprehend only I shall now run briefly thorow the whole as if a man should present you with the Scelleton or body of a man without either skin or flesh there is no beauty or pleasantnesse in such a sight yet there are all the substantials whereof the body is made there are the bones that are the very upholders of the fabricke of the body or as it was in the case of Ezekiels vision when he was carried into a field where there was nothing but dry bones there was no beauty in that sight but the beauty was afterward when those bones began to stir and move and came every one to their place and did close up with the flesh and the spirit of life came on them then it was a beautifull sight So now here in the meere naked demonstration of the thing you must not looke neither indeed is it propounded with that apprehension that it should be very delightfull or that there should be any thing in it to move that way but rather meerly for the profit of it because it may be a good guide for the comprehending and going on with through all As if a man be in a journey and hath his compasse with him by which he may know where he is it is but only for profit and therefore I hope men will beare with that dispense with the other viz. pleasantnesse though it seeme but rough to propound meerly naked bones without any beauty or comelinesse Now briefly to present the frame that I am to goe through I told you that long agoe I made the frame and then I intended to make the frame so to order it so as to bring it within the compasse of fifty two heads that is one for every Lords day in the yeare or if a man would make briefer dispatch of it hee might take two or foure heads at a time and so goe through the whole in lesse time I shall propound it the same way There be but two things by which I shall make the division of the modell or frame 1. There is first of all a frontispice or porch and Secondly there is the fabricke it selfe the whole pile and edifice There be foure things which I desire to propound in the very porch and frontispice in the entrance into all the matters of Religion and things to be knowne because they are of generall importance and use as being the very first and most sensible inquiries that will bee made in the entry into this profession The two former of them lay downe to us the marke that we should aime at The two latter the line or rule by which we must levell at that marke 1. The first inquiry will be concerning happinesse which is the very end and scope to which all that we are taught in the matters of Divinity even all the whole scope of Divinity tends that whereas there be severall arts and vocations in the world for the maintenance of this temporall life Divinity is that art which directs us in the way to get and attaine eternall life and to the true happinesse of a man all the lines of Divinity meet in that center and nothing is taught but for that and therefore this will be the first inquiry wherein the true happinesse of a man lyes And to omit the particulars that will be in that the resolution and upshot of that inquiry will come to this which will draw in the second that 2. However mens thoughts wander about their happinesse yet all the world cannot effect it neither the quintessence of any nor the concurrence of all these worldly things can make a man a happy man the only happinesse that is true and reall is only in our conjunction with God which is attainable only by our knowing worshipping and serving of God according to the true religion which is the upshot of this first inquirie and leads to the second generall thing in the porch And that is the true Religion the first inquirie is of the true happinesse the second is of the true religion But now there be many Religions in the world I will briefly name them There is the heathen religion which doth not acknowledge the true God but worship a false god There is the Iewish religion which acknowledgeth the true God and therefore differs from the heathen but doth not acknowledge him in Christ There is the Mahumetane religion which acknowledgeth the true God and acknowledgeth Christ too but doth not acknowledge Christ as the Messias and Saviour but subordinate to their Mahumet and therefore false in that And lastly there is the Christian Religion and so the upshot of all is there is no other religion true but the Christian religion which is professed in the true Church of God 3. And that leads mee to the third thing in the inquiry The first was wherein lyeth true happinesse the next what is the true religion which will lead to this happinesse and because that is said to be in the Church of God therefore the next inquiry will be which is the true Church of God There be many pretenders to the true Church there is a Greeke Church a great and large Church that professeth the doctrine of Christ there is the Romane Church that professeth Christ there be many other by-slips of Christians as Anabaptists Separatists and all kindes of sects and schismes which all professe Christ But it is none of these not the Greeke Church nor the Romane Church nor any other sect but there is a Church of the Protestants consisting of Lutherans and Calvinists and this will bee the upshot of the inquiry that the Church of God which are either Lutherans or Calvinists though different in some opinions yet both of them are within the compasse of that which is to bee acknowledged the true Church of God and the issue of this inquiry will be How wee may understand and come to descerne which is the true Church and the answer is by their adherence to the Scriptures 4. Which is the fourth head
vertues to rule the heart and affections Secondly vertues regulating a mans words and actions Wee must seeke how to governe these in a way of duty and vertue But then againe for our severall conditions I shall name two more which will comprehend all that I desire First vertues to regulate every age and sex the particulars are men and women young and old every sex and age Secondly vertues for the ordering of every state and condition rich or poore learned or unlearned and in proportion to order us in every severall state and condition in affliction and prosperitie And these are the second branch of the first of those specials that are recommended two speciall vertues required in respect of our severall conditions as there were two before in respect of our severall parts But now in regard of our severall states and relations in which men are there be foure more The first two of which are to order us in a more private way The second two to regulate us in a more publique way As wee are single persons living in a solitary life there are morall ethicall vertues which must order our conversation suitable to the rule of dutie And then as we are publique persons in a family these are oeconomicall vertues to order families in the particular relations thereof husband wife parents children masters servants guests and hoasts There be ethicall vertues and oeconomicall vertues for the ordering of a more private way And when we come more publique to bee parts of a greater community there must bee vertues for that Now there may bee a double community which we may live in and in which we should have vertues to carry our selves as we ought to doe in such places There is a community Ecclesiasticall a Church society and body And there is a community Politicall and Civill and there are suitable vertues required to carry our selves as members of these bodies either Ecclesiasticall or Politicall There remaines now only the second branch of things to be done and practised viz. the helpes We have gone through the duties generall and particular I shall in a word recommend in the last place those things that I comprehended under the name of helps to the performance of duty And they are either More generall and publique or More particular and private The more publique helpes are the due and conscientious use of the ordinances of God appointed as First hearing of the word And second receiving of the sacrament And the due observation of times instituted by God and constituted by him First the observation of the Lords day in its continuall course Secondly of Fasts in a Christian way These are the more publique helpes and yet there may be some relation to privatenesse in these But now more privately as a mans face is towards God or As a mans face is towards the world there are helpes for those duties As we must labour to converse with God or as we must converse with men which way soever we turne our faces there may be and are helps for the ordering of our life in both Now the helpe in private in regard of a mans converse with God are First diligent reading and meditation upon the Word of God and divine truths Secondly another part of our communion with God is the continuall exercise of prayer and thanksgiving Then as wee stand in relation towards the world and are conversant in the world there be two other helpes First the conscientious use and improvement of the communion of Saints Second our fidelity and conscientious cariage in our particular vocations where there will be many other things But in all those the maine will be how all these may be done that they may be most usefull in the advancing of a most christian course in the use of the Word and Sacrament and Sabbaths and fastings and reading and meditation and prayer and thanksgiving and the communion of Saints and the conscientiousnesse in a mans vocation I say how wee may doe all these so as they may be most usefull to further us in the way of duty These are the more generall helps There are some more particular according to the particular cases of men I will propound but foure maine cases to which I will reduce all the rest First some things to helpe a man in the ingresse into the way of Religion I am faine to make a word or two for memories sake Secondly in the aggresse Thirdly in the congresse Fourthly in the progresse You shall see more plainly what I meane by and by There be helpes to bring a man that is not yet in a way of godlinesse to come into it Wherein the principall thing will be the due examination of what is the right way and a mans owne estate whether he be in that way or no and that being made cleare we must consider the helps that will put a man on to resolve on the entry into that way and to use the helpes that may set him upon it to enter it which is the ingresse or entrance Secondly in the aggresse or setting upon a Christian course there will come in helpes and directions how to lead a holy life and dye a holy death how to order a mans time and mannage his dayes and houres in Christian and holy courses so that he may both in life and death carry himselfe as becomes a Christian and be in such a state as a Christian may be that is for the aggresse or setting upon the worke Then thirdly in the congresse wherein is to be treated of our spirituall warfare helps to direct us to carry our selves in time of distresse of conscience and in matter of Satans temptations which every Christian more or lesse will have and meet withall Lastly in the progresse helpe for perseverance how to hold out in daily proficiency and perpetuall perseverance to the end These are all the heads whereof There are foure in the porch and frontispice and foure times twelve in the pile and edifice the rest of the building Twelve generals concerning things to bee knowne and beleeved of God and man in generall And twelve concerning God and man in particular according to their particular states And twelve for matters of life duties to be performed And twelve helps that are to be used to help us in the performance of those duties And thus you have the whole building and according to the words of our text an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or a forme of sound and wholsome words FINIS SER. I. Doctrine The Object Generally propounded Words Sound and wholsome Words For the Substance of matter Soundnesse of Vse Soundnesse of manner A form of sound words The matter intirely collected Method aptly digested The speciall circumscription of the Object Divine truths Fundamentall truths The summe of them is Christ The parts are faith and love Summe of all is Christ Parts are Faith apprehensive Love active SERM. II. Act Have them The copy of them Written Printed The originall laid up in the Understanding Memory Affection Keepe them Patronize thē with Best abilities couragiously Authority cautiously Practise them sincerely fruitfully and constantly Propagate them seriously by planting watering Manner as A sacred Depositum A choice treasure The Persons Paul Timothy Every Christian Proofe By Scripture Examples Testimonies Reason Necessity Utility A Band of Verity Vnity Vnanimity Heresie To crontroversies A key of understanding A locke of memory A helpe of use to Profit by others To be profitable to others Application Generall Iustification of observers of this rule Persons whether Paul Timothy or the Church Manner whetherby Publik Creeds Confessions Private writings for Vnlearned in Catechismes Learned in a Body of Divinity Reprehension of Perfidiousnesse Negligence Folly Exhortation to The Church To take care For learners Children Youngmen Fathers Caution Let it be Choyce Close Charitable Changeable Ministers to Expound Expectation Dogmaticall Historicall truths Private Christians Force to duty Fear no difficulty SER. III Premise Generalls Nothing Perfect For matter Or Method But in away Prudentially Any forme is Tolerable though Indifferent this is Different Comprehensive Not pleasant Frontispice Happinesse True Religion True Church Scriptures Edifice Things to be knowne and beleeved Concerning God His nature Unity of essence Trinity of persons Works of God Kindes and species of them Creation Providence Objects of them Reasonable creature Angels Good Bad. Man Immortality of soule Conscience Things fundamentally premised Covenant Seales of them Law Sanctions Things formally considered Principles of human actions Grace of God· Our free will The fruits that grow from these Good workes Sins or evill workes Things particularly to be knowne concerning God and man In regard of the different states of men Substantially different State of innocency Of the fall Circumstantially different State of grace Under the old Testament Under the new Severall acts of God Perfecting our salvation From the state of sin to grace by acts Fundamentall by purpose Predestination Reprobation Redemption By purchase Formall Vocation effectuall Iustification actuall From grace to glory Incoate Sanctification priviledges Gubernation exercises Consummate Resurrection Iudgement Glorification Condemnation Life to be done and practised Duties to be performed by the strength of grace Generall Primary and predominant in duties to God and man Vertues Theologicall Philadelphicall Secondary and concomitant vertues Cardinall Circumstantiall Speciall Regulating our lives in the Parts Heart Affections Words Actions Conditions in respect of Sex Age Estate Condition States and relations More private In a single and solitary life Vertuess Ethicall More publique in a family Oeconomicall In a greater community Ecclesiasticall Politicall Helps to be used in Universall conversation Publique meanes Hearing the word Receiving the Sacrament Times Sabbath Fasting Private towards God Contemplative Reading Meditation Prayer Thanksgiving Towards man Active Communion of Saints Particular vocation Particular condition In the ingresse Examination Resolution Aggresse Holy life Death Congresse Spirituall warfare Progresse Perseverance
is committed to the Church of God than those divine truths that God hath been pleased to reveal and commit unto us they are such as the glory of God depends on them and the salvation of a man depends on them two of the most important things the Church nay that the World hath and therefore we should keep them as we have respect to the glory of God or as we tender our own salvation which is more than our lives I I say Gods glory and our salvation which is much more than our lives is committed to our trust when those Divine truths are deposited with us 4. The Persons that are obliged that is the last thing to be explained whom this injunction concernes Here is but one directly expressed and that is Timothy but yet we may extend it and that with good analogy and upon good ground and reason further as 1. Paul he must have a care of it of keeping of it himself and committing it to the care of others and stirring up and provoking others It concernes Paul they that are highest and most principall in the Church it concernes them principally and originally that they should have a care of them they should be the the first wheels the primum mobile that set all the others on work and have a grand care of keeping this depositum 2. All Timothies all the ministers of Gods Word who are Gods {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his dispencers his stewards and whom God hath reposed speciall trust in It is committed to their care in an especiall manner and they should looke to it 3. The whole Church of God and every Christian as this is a depositum though committed personally to some yet not meerly for their personall good but for a publique and an universall good Divine truths and the integrity and purity and soundnesse of them is a thing that concernes not only though chiefly the Ministers but it concernes the whole Church of God and all Gods people that they should be preserved without violation without contamination being given for a publique good and the publique good of all and every one in particular depending on it so that it concerns all and every one in their places Thus of the explication 2. The Proofe I shall come now briefly so farre as the point will extend and the thing bee requisite and convenient to demonstrate and prove the truth of it and then to descend to the application as farre as will concerne my present scope First of all premising this that I shall not endeavour no not so much as meddle with the proofe of every particular or presse the confirmation of every particular contained in the explication as being not so requisite but to carry the maine summe of the point We see this to be a cleere and a divine truth that it is the duty of all especially Ministers whom God hath especially intrusted to look to the preservation of the purity of a forme of sound doctrine of sound and wholsome words we may see it I say 1. By Scripture and 2. By ground of reason 1. Out of Scripture besides this place wherein it is punctually and fully expressed and no wonder because the injunction belongs in a more especial manner unto Ministers and there being not in many places this charge committed and particularly directed to them but in this Epistle of Paul to Timothy wherein it is principally set downe but yet it is divers times repeated in Scripture And I shall give some other places which warrant the same thing 1. The Apostles recommend this to us by their owne example I will give but one generall instance in that kinde and one particular The generall instance of the duty is this you shall finde that almost every Epistle of Paul and in some proportion it is observable in all the rest of the Epistles I say almost in every Epistle there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. there is a delineating a drawing of a platforme of wholsome words according to the substance that is here mentioned and according to this object faith and love For all matters of religion are matters of faith or matters of love in the practice and exercise of faith and this is commended to us in all the Epistles the former part and the greater part of all the Epistles is to deliver matters of faith to rectifie mens judgements and season them rightly with the knowledge of divine truths necessary to salvation and the latter part of the Epistles is to descend to practicall duties to the fruits of faith in the matters of love which is the compasse of all Christian duty And amongst others that first Epistle of all is to this purpose which was not placed first for order of time because first written nor so much for the order of dignity because the Romanes were the principall people in the world it is not therefore I say placed first of all the Epistles but because it containes this more fully and expresseth a form of sound and wholsome words there doctrines of faith and duties of life that issue and flow from faith as fruits of it are more cleerly distinguished and more fully expressed than in any other although it is in some sort in all Now besides this generall instance I shall give but one particular instance and that is in Hebr. 6.1 Therefore leaving the doctrine of the beginning or principles of the doctrine of Christ let us be led forward to perfection not laying againe the foundation of repentance unto dead workes and of faith towards God There is expressed both what the principles are and what that same forme of sound or wholsome words is the doctrine of Baptisme as in the next verse laying on of hands resurrection from the dead There are some few heads repeated which are as milke for babes the forme of sound words which are at least for beginners in the first beginnings and rudiments of Christianity and those that are the first points in religion The Apostle gives for babes a form of catechising a forme of sound and wholsome words And there is intimated in that place that as there is a shorter and briefer forme of sound and wholsome words for a manuduction or entrance to beginners so there must bee a larger fuller forme and more compleat that did extend farther and comprehend more in the knowledge of Religion and the things that belong to it for those that are come to more perfection and ripenesse of yeares 2. But besides these examples there be divers testimonies which seeme to ayme at the same thing I will mention two or three In Rom. 12.6 the Apostle there begins to direct every one for the discharge of their duties in their severall places in the Church according to the right manner and among the rest the rule that is given for those that are Ministers called there in a generall sense of the