A Form of Wholesome Words

2 TIMOTHY, 1.13.

• 1. Analysis.
  • 1 General.
    • 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 Substantial scope.
    • 2 Of the Chapter.
      • 1 Entrance.
        • 1 Salutation, verse. 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 Cordial.
          • 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 mercy to household, 16.
              • 2 Praises, 1 Charity, 2 Constancy, 3 Zeal, 16, 17.
            • 2 Second, 18.
  • 2 Special.
    • 1 Prays mercy to soul.
    • 2 Praises ancient kindness.

  2 Observation. It is a matter of great consequence, for all, to have and keep a form of sound and wholesome words, in the grounds of Religion, as a sacred depositum, and rich treasure.

  • 1 Explication. 1 Proposition.
    • 1 Object, in
      • 1 General.
        • 1 Words;
        • 2 Wholsome, for
          • 1 Substance of matter.
            • 1 Truth.
            • 2 Use.
          • • Form of words.
        • 3 Form;
          • 1 Matter entirely collected.
          • 2 Method aptly digested.
      • 2 Special.
        • 1 Divine.
        • 2 Fundamental.
          • 1 Sum, Christ.
          • 2 Parts.
            • 1 Faith apprehensive.
            • 2 Love active.
    • 2 Act;
      • 1 〈 in non-Latin alphabet 〉 have them
        • 1 Written.
        • 2 Printed.
          • 1 Copy of them.
          • 2 Original laid up in treasure of
            • 1 Memory.
            • 2 Understanding.
            • 3 Affection.
      • 2 〈 in non-Latin alphabet 〉 , keep them.
        • 1 Patronize, with
          • 1 Ability, Cautiously.
          • 2 Authority, Couragiously.
        • 2 Practice, sincerely; 1 Fruitfully, 2 Constantly.
        • 3 Propagate, seriously by
          • 1 Planting.
          • 2 Watering.
    • 3 Manner; as a
      • 1 Sacred depositum, 〈 in non-Latin alphabet 〉
      • 2 Choice treasure, 〈 in non-Latin alphabet 〉 .
    • 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 Heresy, Controversies.
        • 3 Key of Understanding.
        • 4 Lock of Memory.
        • 5 Help of Use, to
          • 1 Profit by others.
          • 2 Profit others.
    • 2 Application.
      • 1 General.
        • 1 Justification of observers of this Rule.
          • 1 Persons, with other;
          • 2 Manner wherefore, by
            • 1 Paul.
            • 2 Timothy.
            • 3 Church.
              • 1 Public
                • 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 Historical Truths.
                • 2 Dogmatical 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 Scholastical.
                • 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 System of Divinity, PRESENTING

• 1 A Porch or Frontispiece, premising four general heads or titles, concerning
  • 1 The mark and scope which we must eye, and aim at; namely, the true
    • 1 Happiness.
    • 2 Religion.
  • 2 The line, by which we must level at that mark, viz. the right knowledge of the
    • 3 Church.
    • 4 Scripture.
• 2 The fabric or edifice itself, presenting maters of

• 1 Faith, to be known and believed,
  • 1 General, concerning
    • 1 God, his
      • 1 Internal nature, as he is in himself in the
        • 5 Unity of essence.
        • 6 Trinity of persons.
      • 2 External operations, as he hath manifested himself by
        • 7 Creation.
        • 8 Providence.
    • 2 Man in specie, and the reasonable creature in genere, where some things
      • 1 Fundamentally to be premised, concerning
        • 1 The subject capable of happiness, viz. the reasonable creature,
          • 9 Angels; good, evil.
          • 10 Man; Immor: sou: consc:
        • 2 The ground and rule of all process with him towards happiness, being only the wise-good-pleasure of God, appointing
          • 11 Covenant. Seals.
          • 12 Law. Sanctions.
      • 2 Formally to be considered: Human actions, whereof the
        • 1 Roots and principles, from whence they arise and issue,
          • 13 Free-will; acts, habits.
          • 14 Grace.
        • 2 Branches and kinds, dividing themselves, and issuing from these roots,
          • 15 Sins; vices.
          • 16 Good works; virtues.
  • 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 Innocence 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 God's perfecting our salvation by degrees, and translating us from the state of
      • 1 Sin to grace, by steps and acts,
        • 1 Fundamental 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 effectual.
          • 24 Justification actual.
      • 2 Grace to glory,
        • 1 Inchoate here in a sweet taste, continual and perpetual, by
          • 25 Samctificatiō, Privileges.
          • 26 Gubernatiō, Exercises.
        • 2 Cōsummat in the full draught, & perfected in the life to come, by
          • 27 Resurrectiō, Judgmēt.
          • 28 Glorificat: Condemat:
• 2 Life, to be done and practiced, which may be reduced to
  • 1 Duties to be performed by the strength of grace and virtue, more
    • 1 General; and those either more
      • 1 Primary and predominant, directing in duty to God and Man,
        • 29 Theological.
        • 30 Philadelphicall.
      • 2 Secondary and concommitant, under which I comprize the virtues
        • 31 Cardinal.
        • 32 Circumstantiall.
    • 2 Special, regulating our lives, in respect of several
      • 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 several, 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 Economical.
        • 2 Public, as we are parts or members of a Church or Common-weal
          • 39 Ecclesiastical.
          • 40 Political.
  • 2 Helps to be used, in regard of our
    • 1 Universal conversation,
      • 1 Principal, public; the use of
        • 1 Means instituted by God, for our continual reparation and improvement,
          • 41 Word of God, hearing.
          • 42 Sacraments, receiving.
        • 2 Times constituted by God, for our effectual renovation and enforcement,
          • 43 Sabbath.
          • 44 Fasting.
      • 2 Additionall, private exercises, which are either more
        • 1 Contemplative, and looking more immediately towards God and heaven,
          • 45 Reading, Meditation.
          • 46 Prayer, Thanksgiving.
        • 2 Active, improving our converse with men in the world, in our holy carriage, in our
          • 47 Cōmun: of Sts, Confer.
          • 48 Particular vocation.
      • 2 Particular condition, as we are either
        • 1 Travelers 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. Soldiers militant, to
          • 1 Strengthen our weakness in the
            • 51 Congresse, Spiritual warfare.
          • 2 Quicken our dullness in our daily
            • 52 Progress, with proficience to perseverance.

I Have hitherto treated on several Texts of Scripture, in several Arguments; which I conceive will be useful, having dependence one upon another. My purpose (as I partly intimated formerly) is hereafter, to treat upon Arguments that shall hold a connection 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 choose out several Texts of Scripture for the several 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 wholesome words.

Before I enter into the particulars, I shall a little acquaint you with the general; 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 general, you may consider both

• 1. The material circumstances of it.
• 2. The substantial scope and drift of it.

1. The material 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 material circumstances, which concern 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 dissolution: which he foretells 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 substantial scope and drift of it, was to quicken, and strengthen Timothy, in the faithful discharge of his Evangelical Ministry, against all discouragements and hindrances that might any way abate his edge, and take off his vigor in it; as you may easily see in the whole course of the Epistle.

2. But to pass by all other things, and only to give a general draught, and delineation of this Chapter, to make way to the words whereon 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, verse. 1, 2. which is ordinary in all the Epistles of Paul, and therefore I forbear to speak anything of it.)

2. The Introduction, by which the Apostle falls 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 showeth

• 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 greatness 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, remembering of him in his absence; though he were distant far in place and person, yet there was a solder that held him to Timothy, that joined him to Timothy, and made him to present him to God in his prayers continually: if you will read 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 tenderness of affection, (as Chrysostom upon that place observes) 〈 in non-Latin alphabet 〉 ; it is a very hyperbolical love which the Apostle showeth to Timothy, in that he doth bless 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, remembering 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 enjoyment one of another's company: and this Paul demonstrates to Timothy, and it is expressed emphatically, as though much of Paul's comfort, and much of the happiness and sweetness of his life, did depend on the enjoyment 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 greatness 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 mere natural and carnal affection that Paul had to Timothy ; but it is a spiritual, 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 effectual charm to draw love is, the sense and experience of the love of another 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 remembering 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 breast and must be weaned, there is a great deal of mourning, and pining and languishing away to think that he must be weaned from his breast, from whence he hath sucked so much sweetness and nourishment: Such an affection there seemed to be stirring in Timothy towards Paul, at there parting: Now Timothy having long enjoyed the sweet, and comfortable communion of Paul, and the happiness 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 break forth into tears: so that is the first ground of Paul's love to Timothy: Timothyes love to him.

2 His true faith to God which was lineal, Cordial ; 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 fountains of love; A man loves either

• 〈 in non-Latin alphabet 〉 , or
• 〈 in non-Latin alphabet 〉 .

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 fair, or so witty, or so commendable as many others are, yet he loves it, because it is his own; and those that are our own, that are made ours, are also made love worthy, for that is a good ground of love 〈 in non-Latin alphabet 〉 : But yet the highest ground of love; is 〈 in non-Latin alphabet 〉 . i. e. worthiness of love; and this ground of Timothyes worthiness, as the ground of Paul's love, the Apostle mentions in the 5 verse. you shall find it there fully expressed: When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy granmother Lois &c. The lineal and cordial piety of Timothy; the piety of Timothy which Paul knew, and was persuaded of, and had experience of, was the great bond that tied 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 adds some beauty, some gloss: it is a sweet thing to see the children, and grandchildren of those that have been in covenant with God; of those that have feared God, to see them tread in their parents steps, to continue their piety, that it doth not fall to the ground; but to perpetuate it, and carry it to another generation; it is a thing that much commends, it is a very great shame when it is not so, and a very sweet thing when it is so: But all this were nothing, if he were descended from a Godly family and himself not so: therefore the Apostle commends him to be 〈 in non-Latin alphabet 〉 i. e. of sincere faith, of which he was persuaded not only in respect of his relation to the religious family of which he was; but for the grace which was in himself: being assured that it dwelled in him also which is the second circumstance, it was a great love, and a well grounded love: It was a continuing, or rather a growing love : and therefore the Apostle infers upon this thing, this very love of his towards Timothy was the ground of his writing to him; and therefore what ever came from him now, it arised from his love, and was a fruit of it, and therefore might make it more welcome, and acceptable to him, and considerable by him, to whom it was written: and in that particular is expressed.

1. The whole scope of Paul in this Epistle: and the sum of it, wrote to him for this purpose, out of his love: knowing his Godliness & piety, he takes occasion to build him up, and encourage him more and more in it, and therefore to put him in remembrance that he stir up the gift of God that was in him verse 6:

2. The reason of it in the 7 v. because that he had not received the Spirit of fear, but the spirit of love, & power: It was given him for that purpose to stir it up; God bestows no grace upon any that it should lie only sleeping in the ashes, that he should suffer it to be stifled, but all graces are given as talents, to be employed; and set awork for our Masters advantage: But I fear this is a little to far off, and therefore I pass it. Thus far we have the entrance into the Epistle: wherein the Apostle Paul layeth his foundation of his discourse upon his love, to make all that ever he should write to be more effectual with Timothy, that it might work more upon him.

2. The rest now is the continuation of the material passages of the Epistle, and I will go no further in it, then it reacheth in this chapter: and in it, the remainder of it, hath these two things done by the Apostle.

1. We have first of all a double admonition given to Timothy.

2. A double provocation for the receiving and practicing of this admonition.

There is a double admonition.

• 1. A Negative Admonition.
• 2. An Affirmative Admonition.

The Negative Admonition is expressed in the 8 verse, and there be some particulars in the Admonition itself, besides the prosecution, which I will but touch.

The sum of the Admonition lieth in two things:

1. That Timothy should not be ashamed, either of the testimony of the Lord, the witness bearing to the truth of the Gospel; nor of Paul, that was a prisoner for this: the bands of Paul should not make Timothy to blush, or be ashamed; but rather that he should compose himself, and not be unwilling to suffer with Paul, and suffer with the Gospel, yea to share with him in his sufferings. That is the sum of the Admonition, and there be three branches of it,

1. That he should not be ashamed of the testimony given to the Lord, to the truth, to the Gospel.

2. That he should not be ashamed of it the more, because Paul was in disgrace for it, was a prisoner for it.

3. And lastly, that he should take part and share with him, even in his sufferings; should be partaker of the afflictions that Paul was engaged in, for the Gospels sake.

And as there be these three branches of the Exhortation, so there be two Arguments which the Apostle doth press for the several branches of this duty, proportionable to the difficulties of it.

1. He had no reason to be ashamed of the Gospel; and the reason is expressed in the 9 and 10 verses. From the condition and nature of the Gospel: it is the Gospel which contains the treasures of all truths, prepared long ago, but revealed to the servants of GOD in latter times; by which we are made partakers of the high, holy, and precious calling, by which all good, and all happiness is conveyed unto us: and therefore in regard of the nature of the Gospel, little reason for any man, for Timothy, to be ashamed of that, in which he should glory, and in which was contained all the happiness that ever he, or any other was, or shall be made partaker of.

2. Consider the condition of Paul: there was no reason that Timothy should be ashamed of Paul, though he were a prisoner for the Gospel, under a cloud, and under disgrace for it; that he should not shrink from him in that respect, and be loath to own him: and that is expressed,

1. If we look upon the cause of his suffering. it is not suffering, but the cause of suffering, that casts disgrace or dirt upon a man, that makes him contemptible, because he suffers, as the saying of old in this case was, Non paena sed causa facit martyrem : nor 'tis not the punishment, but the cause that makes a malefactor; and so makes a man liable to shame and reproach: if a man suffer for a good cause, it is honorificall, not shameful and reproachful; if Paul had suffered as a malefactor, his friends might have hanged down their heads, and hid their faces, and have counted it as a disparagement unto the family of Paul, and all his friends and all those that were in relation to him: But to suffer in a noble and good cause, not as a malefactor but as a martyr, for the Gospels sake, there was no reason that any followers of his should be ashamed of him; and the Apostle expresseth that in the 11 and 12 verses: of which I am made a preacher, and Apostle and teacher of the Gentiles; For the which cause I also suffer these things, but I am not ashamed &c. as if he should say there is nothing can be cast in my teeth, and however I be under a cloud and in disgrace, yet there is nothing can be laid against me, but that I have brought this upon myself, by discharging my office faithfully, which is so far from being despicable that it is honorable.

2. As his cause was good so was his confidence, this is the other branch of the encouragement; not only not to be ashamed, but even to be willing to suffer for the Gospel, and to take share and part with him in it, and this the Apostle expresseth in the 12 verse, as his cause was good, so his carriage and confidence, his own temper and disposition in his suffering was such, as that no man that well considered it, had reason to be ashamed; I am not ashamed myself, and indeed, why should any man be ashamed of another that suffers for that thing, of which he rather hath cause to glory, than be ashamed. Nay he adds, I am persuaded, and believe 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 add) 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 courageous, 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 adds 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 express 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 enjoined in one verse, hold fast, in the other keep: the same properly, though expressed variously.

2. There is the object expressed in one verse, a form of wholesome 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 wholesome 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 Jesus, though I confess and shall touch afterward, that it may admit of another interpretation, and that in a very good sense, yet I think that is part of the Apostles meaning, to express the manner, how he should hold fast a form of sound and wholesome Words verse 2 in faith and love which is in Christ Jesus : 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 immediately 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 steadfast, and constant, in any good thing.

There remains now but one thing, and so I shall dismiss the general 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 labor to press and enforce Timothy upon this duty, and both of them taken from Examples.

There are

• 1. Evil Examples ; and
• 2. Good Examples :

By both which the Apostle spurs Timothy on, and provokes him to this duty, by the indignation of the evil, and by the emulation of the good.

1. The evil 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 constancy, nay though he do it never so honorifically, for the public good, and the public 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 Paul's case, he did meet with such, all that were in Asia, turned from him, and forsook him: as they that (it may be) cried Hosanna before, were ready now to cry out, Crucifige, crucify 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 recompense all the discomforts, and discouragements which they do meet withal, from false friends, and false professors. There is a great necessity, and so a great obligation lieth upon godly persons, on those that are truly such, out of the consideration of the treachery, and perfidiousness, and cowardice of the wicked, so much the more to show 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 mere bare mention, all have forsaken me ; without any passion, without any bitter harshness, 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 emphatical, home, and full, omitting no circumstance that might add any commendation, or set any beauty, or gloss 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 recompense (as it were) having engaged God to be his pay-master.

2. With a mixture of praise, and commendation, in an ingenuous acknowledgment of his fidelity and constancy, in adhering to him; and you may find this mixture in a double degree:

1. In the first place, we have praying for him, that God should be merciful to his household, The Lord be merciful to the house of Onesiphorus, in the 16 verse. And with that is mingled,

2. The praise, and commendation of the constancy and fidelity of Onesiphorus, in these circumstances:

1. His charity and mercy to Paul in general, in his constancy to him in afflictions, often refreshing him, in sweetening of his spirits, and cheering him; he did not do it at other times only, but in his bonds, he was not ashamed of his bonds.

2. Nay, more than so, there was yet something more in special; 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 only 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 engaging 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 mercy, when he sought it, in the most needful time, in the great day, in the day of the LORD. And withal,

2. There is again a repetition of praise, for he cannot take off his hand, cannot say enough (as a thankful 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 ministered to me at Ephesus, thou knowest very well: he remembered his ancient kindness, 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 encourage a man, to engage 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 faithful, and to deserve the praises of those that are faithful; were there no other recompense 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 praises, especial 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 pass 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 explain so much of the words of the text as may be any way needful.

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 wholesome Words, especially in Divine, and fundamental truths: that shall be the observation which I shall only 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 business we have in hand:

There be four 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, enjoined.
• 3. The manner of performing the duty, intimated.
• 4. The persons who are obliged to this duty.

And everyone of these is couched in the proposition I named, and hath some necesity, and usefulness in the point it self.

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 general, and in a more particular way: the whole is generally propounded, and particularly circumscribed in the words of the text.

1. In the general 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 wholesome Words.
• 3. A form of sound and wholesome 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 wholesome Words, for so the original hath it, 〈 in non-Latin alphabet 〉 : i. e. sound or wholesome Words.

And what is meant by a form of sound Words 〈 in non-Latin alphabet 〉 , as the word is, a dilineation, or plat form of wholesome Words.

1. For the former, what is meant by Words, a word will serve the turn. It is not bare words, letters and syllables, 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 add anything more.

2. But then for those sound and wholesome 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 compass, Words and truths, principles and Doctrines, they are sound and wholesome when they are so.

Both

• 1 For the substance of matter : and
• 2 For the form of them in which they are expressed, and conveyed.

Which I might have taken, from the former words; but I rather take it in that place.

1. There is a soundness, and wholsomnes in respect of the substance of matter; which the Apostle doth enjoin every man to take care of, especially Ministers, that the things which they deliver, be sound and wholesome, in regard of the matter; and that is the main thing, as I conceive.

Now there be two things most principal, to make the matter of words that are delivered, wholesome and sound.

1. The soundness of truths, of holy truths.

2. The soundness of use, and profitableness.

And they are here chiefly recommended to Ministers, and in due place to all: to have a special 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 soundness of truth.

2. But the other kind of soundness, or a second branch of it, may be a soundness 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 substantialness, 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 wholesome truth of God should be delivered, so that it might be such solid and substantial 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 substantial, necessary and profitable truths for edification: that is another branch.

2. But then besides the soundness of the matter, there is the soundness of the manner, or form of words, in which these things are delivered; they must not be delivered in an affected language, in a 〈 in non-Latin alphabet 〉 , as the Apostle oftentimes in the Epistle expresseth; not in a vain tinkling sound of words, tickling the ear, to please men's fancies, and to draw men's carnal delight, in the hearing of the words that are delivered: but grave and sober expressions, such as may be subservient to the matter, to convey 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 business. 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 dress of words, and the tire of words; which is the poorest, and the meanest that can be, and scarce worthy to be looked after, unless it may be in a wholesome way, to convey wholesome words. It is a base and poor thing, to come in public places, to gape and pry into this woman's dress, and the other woman's toy; this fashion, and toother fashion; and more basely sordid, in the house of God: and it is as base (in the kind of it) for a man to come to God's 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, unless he speak tinkling and tickling words, to fancy and humor 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 convey 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 pedantic style, and a majestic style: a boy that hath but his Academical learning, he may in his orations affect, and it may be more tolerable 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 less doth it become the majesty of God's ordinances, that there should be anything so curiously in the dress of words, as to draw men's eyes and ears so, that they do not mind 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 wholesome words, of truth and profitableness; and wholesome, for the manner of delivery, in a grave and sober manner, such as becomes the oracles of God.

3. But what is that same 〈 in non-Latin alphabet 〉 , that same form of sound words? this one thing that the Apostle intimates. I shall afterward, when I come to the Application, express 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 wholesome words: I conceive the Apostle means, the matter entirely collected ; a collection of the principles of Religion, and the principles of Divinity; a sufficient and entire collection, and drawing together, and imbodying (as it were) of the necessary principles of Religion; which every Minister should have a care to convey to the people, and every people, care to treasure up. In the matter, I say, an entire and sufficient collection; I know there be many degrees of it, but I shall touch that afterward; for the present, I express it only in the general, a sufficient entire collection of the main truths, and principles of Religion, to take care to convey 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 fundamental principles, & that it might be digested (as well as collected ) in some useful method: the word itself, 〈 in non-Latin alphabet 〉 , according to the genuine signification of it seems to aim at this, for it is no more but a general 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 accidental; yet I do not exclude it, but think that a fit method and order, for conveighance, is somewhat necessary.

So that now we have in general, the substance of the Apostles precept, which is, that there should be a care had by Timothy, (and by such as are as Timothy ) to convey words, that is, divine truths, such as may be sound, sound for the matter, sound for the manner of conveighance of them; to convey them entirely collected, (in a body, as it were) and digested in some artificial and set order: and this is that of which we say, it is a matter of great concernment. Time hath prevented me, and therefore I shall but mention some things in a word.

2. Here is a more special circumscription of this object (besides this general) in two things which I will but mention, by way of question; as,

1. What those truths are, that we should have a special care to deliver in this manner? and the answer is,

1. Divine truths, such as thou hast received from me ; such as are the oracles of God, and received by divine revelation from him; but that we have expressed already.

2. Such as are fundamental truths : there should be a special care had of seed corn, of that which will bring the crop: if men will have a continuation of corn, they must have a special care for seed corn, ordinary corn will not serve the turn; it may make good bread, but it may not be good for seed: we must have a care therefore of the fundamental principles of Religion; although we must have a special care of every truth, yet of these especially: and these are here spoken of.

1. The sum of all, is Christ: faith and love in Christ, is here shown, that Christ is the very kernel of all; and in truth, all fundamentals of Religion, (Religion itself being nothing else, but to bring us to God in Christ, and to reduce us home to our happiness that way) the whole work and foundation is nothing, but to bring us to God in Christ; a clear and full conveighance of this, is all that is fundamentally necessary.

2. The parts are, faith apprehensive, and love active: which I shall express in the second question;

What are those truths that are fundamental?

Answ. Those truths are most properly fundamental, without which we cannot be made partakers of Christ, nor be enabled to do that, by which we may be made partakers of God in him: and so the sum of all is particularly mentioned here in this phrase, by faith and love, which is in Christ Jesus (I gave an intimation of another sense before, but I conceive this is properly meant in this latter clause, by faith and love, which is in Christ JESUS) which is an intimation, that the main part, the principal part, of the foundation of the principles of Religion; yea all the whole truth, and foundation of Religion, may be reduced to matters of faith, and matters of practice ; to a lively faith, working by love: all that is requisite, and required, may be brought within the compass of these two.

Many Expositors do apprehend, that this is the principal meaning of these words; not to import the manner, how we should keep, but to import a circumscription, wherein those truths chiefly consist; and that they consist of these two, faith and love: faith, in apprehending of the truths of God, and adhering to them; and love, in practicing of these duties that do depend upon that.

Thus much for the explication of the object.

[illustration]
〈 in non-Latin alphabet 〉

WE entered upon this Text the last time, and observed an observation out of it, (intending to handle but one) and it was this:

It is a matter of high concernment for all, to have and hold fast, as a sacred depositum, a form of sound and wholesome words, in divine and fundamental truths.

In the handling I began with the explication, and propounded to explicate;

• 1. The object of the duty:
• 2. The act of the duty:
• 3. The manner of performing it:
• 4. The persons obliged to perform it.

I only at that time dispatched the first, namely the object; I come now to the rest.

2. The second thing therefore is the Act.

And for the opening of it, I shall only speak of two things, that we may see clearly what the Apostle enjoined Timothy, and in him all Christians: Now it is expressed by a double word, which our translation doth not distinguish, but the original doth.

1. The first is 〈 in non-Latin alphabet 〉 have them.

2. The second in the next verse 〈 in non-Latin alphabet 〉 , preserve them.

〈 in non-Latin alphabet 〉 have a form, (I shall but very briefly express what I conceive may be comprehended in this.)

1. Have a copy of them about thee written ; and if possibly printed, as the word signifies; for the very same word that is used for printing, is made use of here 〈 in non-Latin alphabet 〉 which is a kind of stamping: So that the Apostle would have Timothy to have a copy of the collection of wholesome words, aptly digested, written, and printed: but this is without, and therefore

〈 in non-Latin alphabet 〉 Have them too within, have the original laid up in the treasure of

1. Thy understanding, laboring to apprehend, and to grasp, and know divine truths:

2. Thy memory, that thou mayest retain them and hold them there: Have them ready at hand, that they may not only be kept as some great men's estates are, they have great and large estates, but little of it to command themselves, not numeratis pecuniis (as they say) ready at hand; in ready money: Have them not to seek, but at hand, and fresh in memory.

3. Thy affections, closing with them, and embracing of them, and holding of them there; which is the best hold-fast that can be: for though we do understand them, and remember them yet neither of these is worthy of the name of having them, if a man be an alien and a stranger to them in his affections; or do remurmorate and rise against those truths, not closing with them, and embracing them in his affections: for the soul which is the principal thing, and the utmost thing, is not master of it, hath not these things, nor any of this nature, till he embrace them in his affections, and close with them.

2. But then in the second place there is another thing, and that is 〈 in non-Latin alphabet 〉 , keep them ; preserve them, which is the second act.

I shall express what is meant by that very briefly: There may seem to be intimated three particular duties in that, which are necessary for the keeping and preserving of divine truths: for though a man have them settled in him, in his understanding, and memory, and affection, yet there is something more required for the keeping and preserving of them; and which adds something to the former, which in these three things as I conceive (as I said) may be comprehended.

1. First, patronize and own them, and defend these divine truths against all corruptions, against all alterations, and all prevarications, which might pervert that form of sound and wholesome words: which must be done,

1. With our best abilities and studies courageously ; we must set our wits upon the tenters, raise them to the uttermost pitch, to maintain, and uphold, and defend, and preserve the sound and wholesome words that are delivered to us from God.

2. We are to use not only our best abilities, for so every private man must do; but public persons, they must engage their authority charily, by censure of law, by fencing and fasting of them with bounds, setting an hedge (as it were) about them, that none may pluck them up, or deface them, or play legerdemaine concerning them: That is the first, they are to be patronized, and owned, and defended against all oppositions, whether violent and by insolency ; or cunning, and by subtlety ; by wit and authority, even by our best abilities, and best authority.

2. We must keep them, not only by patronizing and defending them, for profession may reach so far: but also Christians must labor to keep these divine truths by practicing of them sincerely, fruitfully, and constantly: I say by putting them in practice: For although we have them (as I said before) locked up in the treasury of our memory, though we understand them, and have some kind of affection to them, all this will not be a safe custody of them; The best way to preserve spiritual gifts, and so spiritual truths, is to preserve them by practicing of them: and they that do not conscientiously practice those truths they know, are in the ready way to lose the truths themselves. It will not long hold out, that a man should retain his integrity of judgment, if he admit of any violation of those truths, in a contrary practice: Corrupt practice will corrupt a man's judgment: though his judgment were orthodox and sound, though he had them there, yet if he did not practice them, the nature of the thing is such, that his judgment will reflect upon his practice, and so be ready to defend what he practiseth, out of pride, and God's just judgment: for when a man doth not love the truth, and show the love of it in his practice, God giveth him up to errors, and so to lose that truth, which otherwise they formerly maintained, and would otherwise have happily held and kept fast.

3. So far as this injunction reacheth to Timothy, and such as he, and so far as it concerns any other degree too, but especially them; there is another thing too, another duty comprehended under this keeping: and that is to propagate them, studiously by planting and watering; I say propagate this truth: For as it is with corn, the best preserving of it is to cast it forth: You cannot preserve it long, lay it where you will, it cannot be long preserved in the fields to stand there; when you bring it home and house it, and put it up in the garner, it will not last forever there; nay if you put it into your bellies, it will do some service for the present, but not always be preserved there: but if you take these grains, and cast some of them as seed into the earth, then you may preserve it always by propagation. God hath given this in nature, that there is no creature in the world that of it self is perpetual; but God hath given it an existence and being, and not only so, but a way of propagating to everything, and to mankind as well as to other creatures, to increase and to bring forth: the which though the particular be God's gift, yet the thing is propagated into form (though not the thing it self) by the creature instrumentally: In this case there is some similitude; the best way, the most safe way, yea the most grateful and acceptable way to preserve divine truths, is by an endeavor, studiously and carefully to propagate it, that I do not hide my talent in a napkin, that I do not bury any divine truths: aurum celare & veritatem, are both alike: we must not conceal any truth, but manifest it, and propagate it to others, and so, as that though myself should miscarry, yet the truth of God might be preserved.

Thus you have the object which is specified here, and the act of the duty: there remains now,

3. The third thing is the manner of the performance of this duty how it must be done: And in a word, we should not slightly do it, or carelessly, but with all diligence and industry, and watchfulness, labor to get and to keep divine truths: there is so much intimated in the second style that is given to those divine truths, they are called in the 13. verse a form of sound, or wholesome words ; and in the 14 verse, that good thing, or that rich thing; in the original it is 〈 in non-Latin alphabet 〉 : Now there be two things required to make us choice and chary of getting and keeping divine truths, and both may be taken out of the words.

1. Because they are a sacred depositum: we are not propriators, but depositors; they are not our own to do what we will with them, to squander them away as we list, but they are God's, and he doth deposit them to us, lays them up in us, as committing of them to our custody, and requiring them again of us, that so we should not see them imbezzelled, or corrupted, or abused, because God hath committed them to us as a 〈 in non-Latin alphabet 〉 , as a sacred depositum.

And then again, is 〈 in non-Latin alphabet 〉 , not any ordinary depositum, but a choice treasure: if it be but a bag of dust, or a bag of stones, that a friend commits to his friend, and wisheth him to look charily to; his friend will not look into it to examine what it is, but keep it as his friends depositum: nay more than so, if his friend tell him, he hath committed to him his richest Jewell he hath, as a most rich Pearl, or a company of them; This doth increase a man's care and diligence in preferring of them, not only as his friends depositum, but as a depositum of such a choice nature, and so is this: It is not only 〈 in non-Latin alphabet 〉 , a depositum, wherein is required the trust and care of a friend to be discharged; But it is 〈 in non-Latin alphabet 〉 , that same good thing, that same choice thing, that same beautiful thing: There is not a choicer treasury that 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, God's 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 concerns.

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 concerns Paul, they that are highest and most principal in the Church, it concerns 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 God's Word, who are God's 〈 in non-Latin alphabet 〉 , his dispencers, his stewards, and whom God hath reposed special trust in: It is committed to their care in an especial manner, and they should look to it.

3. The whole Church of God, and every Christian, as this is a depositum, though committed personally to some, yet not merely for their personal good, but for a public and an universal good: Divine truths, and the integrity, and purity, and soundness of them, is a thing that concerns not only, (though chiefly) the Ministers, but it concerns the whole Church of God, and all God's people, that they should be preserved without violation, without contamination, being given for a public good, and the public good of all and everyone in particular depending on it: so that it concerns all and everyone in their places.

Thus of the explication.

2. The Proof.

I shall come now briefly so far as the point will extend, and the thing be requisite, and convenient, to demonstrate and prove the truth of it: and then to descend to the application, as far as will concern my present scope.

First of all premising this, that I shall not endeavor (no not so much as meddle with) the proof of every particular, or press the confirmation of every particular contained in the explication (as being not so requisite) but to carry the main sum of the point.

We see this to be a clear and a divine truth, that it is the duty of all, especially Ministers, (whom God hath especially entrusted) to look to the preservation of the purity of a form of sound doctrine, of sound and wholesome 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 down: 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 own example. I will give but one general instance in that kind, and one particular.

The general instance of the duty is this: you shall find 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 〈 in non-Latin alphabet 〉 , i. e. there is a delineating, a drawing of a platform of wholesome 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 rectify men's judgments, and season them rightly with the knowledge of divine truths necessary to salvation; and the latter part of the Epistles, is, to descend to practical duties, to the fruits of faith in the matters of love, which is the compass 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 Romans were the principal people in the world, it is not therefore (I say) placed first of all the Epistles; but because it contains this more fully, and expresseth a form of sound and wholesome words; there, doctrines of faith, and duties of life, that issue and flow from faith, as fruits of it, are more clearly distinguished, and more fully expressed than in any other, although it is in some sort in all. Now besides this general 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 again the foundation of repentance unto dead works, and of faith towards God. There is expressed both what the principles are, and what that same form of sound or wholesome words is; the doctrine of Baptism, as in the next verse, laying on of hands, resurrection from the dead ; There are some few heads repeated, which are as milk for babes, the form 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 catechizing, a form of sound and wholesome words: And there is intimated in that place, that as there is a shorter and briefer form of sound and wholesome words, for a manuduction or entrance to beginners; so there must be a larger, fuller form, and more complete, 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 ripeness of years.

2. But besides these examples, there be divers testimonies which seem to aim at the same thing; I will mention two or three.

In Rom. 12.6. the Apostle there begins to direct everyone for the discharge of their duties, in their several 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 general sense of the word) Prophets, he saith, Let him that prophesieth, prophesy according to the analogy of faith: 〈 in non-Latin alphabet 〉 : I know there may be 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. Calvin's interpretation, which is, that by faith is meant there, the prime and fundamental axioms of faith ; the fundamental truths of Religion, and all doctrines that are delivered in the Church must hold analogy, hold proportion with those prime and fundamental truths, which are the form of sound and wholesome words, by which all 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 thyself to God, a workman that needeth not to be ashamed, rightly dividing the word of truth: now this seems rather directly to aim at, or at least directly to suppose that there should be a form of sound, or wholesome words: in the delivery of which a man should approve himself 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 confess there may be another interpretation (though it seem not so suitable to that place) as, to be able to speak a word properly to everyone as it may concern him, to the weak to strengthen them, to the strong to build them up farther and farther; to the tempted to arm them: so some would have the meaning of it to be: but this seems not to me to be the right, for, the dividing of the word of truth aright, seems rather to intimate a dispensing of it, in such truths and soundness as may agree with the form of sound, and wholesome words. And in the 1 Pet. 3.15. the Apostle there requires, not only of Ministers, that they should have a form of sound and wholesome words, and that they should be able to deliver themselves in that fashion; but he seemeth to require there so much of people, of Christians, by that precept that he doth enjoin 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 defense and maintenance of it: Now if a man be not well grounded in a form of sound and wholesome words, if he understand them not, remember them not, nor be versed in them, he will never be able to give a reason, an account of his faith and hope; much less will he be able to maintain and defend it, against the heretical and superstitious cavils and objections that will be raised against it, which every Christian is bound in some degree to aim to get an ability of: and indeed it will be the foundation of his steadfast standing, for no man can be steadfast in that which he knows not, nor feels the bottom of. Therefore we should be versed in the grounds of Religion, in a form of sound and wholesome words, that contains 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 form 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 labor to get, and hold fast a form of sound and wholesome 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 faithful 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 subtlety of Satan and his instruments, and their malice: If Christians and the Church of God did not thoroughly acquaint themselves with it, and bottom themselves on it; they could never be able to justify the ways of God; and the truth of God, nor to vindicate that, from the many subtle 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 add 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 overgrown 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 wholesome words: there is, I say, an infinite benefit and utility (besides the necessity of it) that would redound to the Church of God in general, 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,
• Unity, 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 fundamental principle be purely kept, it will be a band to hold and solder together all the other truths, and to rectify 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 lieth 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 wholesome words; such as that all that are to be saved, are to be saved by believing and practicing of them. If they be retained, (though there be other differences, yet) this will be a band of unity, to make them close and solder together.

2. But then secondly, as this will be a band, so it will be a bar too: A bar against

• Heresy and
• Controversy.

It would be a bar against heresy : This will be as it were a bar of fortification to keep out the entry and encroaching, and prevailing of heresy. If we stand upon our guard, and upon good ground, in the maintenance and defense of the main truths, there will be no breach for heresies to enter in then, it will much keep them off: But the neglect of our watch and guard in this work, 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 heresy: It would be a bar to heresy: and as to heresy, so

It would also be a bar to controversy ; 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 main: for we must distinguish between controversies, which are of two sorts. There are controversies

• real, and
• verbal, which

are but 〈 in non-Latin alphabet 〉 janglings about words.

And ye shall find this by experience, I mean 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 real controversies, where there is a keeping close to a form of sound and wholesome words (for that will keep off those) but they are verbal controversies: Now I say those controversies would be prevented, if a form of sound and wholesome words were had in the Church carefully, and so as that it might be publicly and generally known; for then men know one another's language, in what sense they speak, 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, whoever will take a view of the many controversies that are, he shall find, that the greatest part by far are but mistakes of words; which a form of sound and wholesome words established and settled in the Church, and publicly known, 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 speak controversially and exactly) and not in another way, which alone breeds dissensions and controversies.

3. This would not only be a band and a bar (as I have already shown) but a key: It would be a very excellent key of the understanding, to increase and facilitate a man's apprehension and understanding of all particular truths. If a man were but well acquainted with a form of sound and wholesome words for the main 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 he hath by a form of sound and wholesome 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 coals: coals when they lie single, they do not glow or shine and heat men; but when they lie together, the very lying together doth increase the life and light of everyone 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 form; the very comprehending and having of them in a man's eye and memory, it will help him, and guide him to understand every other particular truth, he having all of them in one form, which would not be so clear of themselves alone, as they are all together; and for all others that are deducible from them, but farther remote, it will facilitate a man's understanding of them.

4. Again, it will not only be a key to open the understanding, but a lock also to lock up the memory, to keep the treasury of the memory fast and safe. There is nothing in the world doth help memory more than method and order, and to have things (as I said before) comprehended in a form, entirely collected and aptly digested, I say to have an 〈 in non-Latin alphabet 〉 , it would exceedingly help the memory and it for two reasons.

1. Because, whatever helps the understanding, must needs help 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 withal: for that which is locked up in the memory, must enter in by the door of the understanding, or else it will never get in the inner treasury of the memory; and that which is a key to help the understanding, will be 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 he hath a hold-fast to catch also any other particular that he hath lost; if his memory catch one particular, that will help to bring all the rest. As for instance, if a man have a chain of many links, though he let go many of them, yet if he hold fast any one of them, that will draw all the rest up again: so if a man hath gotten a form of divine truths linked together, aptly digested, if his memory let slip one link, and another link, yet if he do remember but any one particular, that one link will help to draw in all the rest again.

5. A form of sound and wholesome words had, will be a wonderful help at all times to a Christian, in the knowledge he should have of any divine truths. I shall instance only in two.

1. A man shall exceedingly much more profit by others then he doth. Suppose a Christian come to hear the word of God, hear a Sermon, this Minister or the other Minister, let us put the difference thus; there comes one that is a mere 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 mind and memory a form of sound and wholesome 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 die that is perfect and durable there must be some preparative that makes the ground, (if you would have it a good color) if you put your cloth to receive it at first, the first tincture (though it be that which will properly give the die) will not do it, if that it be not prepared before: so it is in this case, if a man have not some form of sound and wholesome words, if a man have not laid some foundation, all things will be like an Island in the sea, and he cannot come near it to comprehend it: But if he have laid a ground-work before, he can reduce what he hears to that, and so by the help of it, standing upon his form as on his bottom, he can come to reach and comprehend all other particulars.

2. It helps a man (to mention no more) as to profit by others, so to be profitable to others: and this is a thing which concerns not only Ministers, whose office it is to teach and instruct others; but it also concerns everyone 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 he must have something of his own: and it is impossible for him to teach another well, that hath not himself some acquaintance with the platform of sound and wholesome words, that hath not taken some pains, and made some progress in that, it will be impossible to teach, I say (at least) judiciously, or profitably to convey anything to another. But this now if a man had, it would be a continual treasury, a storehouse to furnish a man on all occasions, to be communicable profitably to others, and withal not make any diminution at all of his own store, but rather add to and increase it.

To come now to the Application.

There be two things that I intend to do 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 general with the whole platform, to carry it as it were over the stage, which if God grant life and liberty, (which I do not promise) I intend to go thorough: 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 happily I shall not live to be able to carry you to all the particulars in the whole platform; 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 go thorough, if God give ability and life: which thing I conceive will be very useful 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 general application. And in a word there be these three things I shall infer 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 wisdom, and fidelity, and zeal of all the Churches of God, and all godly men, Paul and Timothy, and others in all times, that have been careful to establish and preserve the form of sound and wholesome words, that it might receive no tincture of any corruption; But (as the Apostle Jude 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 been the care of the godly in all times, who have been careful to walk according to this rule, and have had plat-forms, and that in many kinds. I will give some taste of some few in a word: It hath been more publicly 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 compass of the Creed, the sum of faith, as the epitome of those things they believed, and the ground work of those things that are to be believed 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 been the ground, that there is no Church of God, but generally hath had; and usually have their confessions of faith, the sum of what they profess in their doctrines of Religion compiled together in so many articles, as their wisdom thought meet, to comprehend the most necessaries in, and so to discharge that which the Apostle enjoins them, to preserve a form of sound words. More privately, it hath been the care of men, (and a commendable care) according to this rule to deliver a form of sound words, both to unlearned and beginners in a way of Catechism, expressing the fundamental things of Religion to the unlearned; and in a systematicall way for the learned proficience, to compose a body of Divinity, in as narrow a compass of substantial, and pithy principles, from the top, to the bottom as they could. This hath been the care of all the Churches publicly and privately, they have discharged their fidelity in this charge; by their faithful care, that there might be still preserved and kept in the Church of God, a form of sound and wholesome words: And it hath it been their wisdom to do it, for by this care they have not only built up the godly with a trowell in one hand as it were, and withal, as with a sword did cut down, and stop the gap by which heresies would creep in: and it hath been their praise to do it with zeal: if it be such a sacred depositum, such a choice jewel, they are not (at least) to be blamed that Sacrifice themselves for it, who may as David, say, The zeal of thy house hath eaten us up : that have spent themselves in defense of it, from all errors, and heresies whatsoever.

2. But then secondly, this may be a just reprehension to all, that either

1. Perfidiously deal with the truth, instead of taking care to preserve sound truths, do sit upon their desks, and beat their heads in studying, how they may cunningly pervert sound and wholesome truths; and how they may bring in dark errors and corruptions to poison the people of God, instead of wholesome and sound words, use a poisonou language: This reproves their perfidiousnes: they are far from this: or,

2. They that neglect this; any that have been too remiss, though they have not been perfidious, and yet even in this cause, as the Lawyer speaks, lata negligentia dolus est: He that is grossly negligent (though he go no further) I say he that is grossly negligent, it argues there is foul play; when he is so negligent, that he winks and lets all corruptions creep in, he cannot but be perfidious: He that is negligent is justly reprovable. I might take occasion here to reprove the folly and simplicity of weak Christians and ordinary people, that think 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 express 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 special and choice care taken, to provide a form of sound and wholesome words, not only for learners in general, but in a threefold rank: It would be necessary to be done in three ranks and degrees, as there be three ranks of persons: which is not mine own, but the Apostle John's distinction, which I noted before, and will make use of now.

The Apostle John ranks men into 3 sorts.

1 John 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 several distinct forms, of sound words for all these.

1. For the institution of children, babes, beginners in Christ, the first Catechism of the lowest form; which should be such as should comprehend only the plain, and necessary, and saving truths, and go no further, but forbear all meddling with the knowledge of other truths. It is enough for them not to be over burdened; it is better if they suck but the milk that will nourish them to eternal life, they being capable but of milk, and being but babes in Christ.

2. There must be another platform more full and large, (for men will not be always children, not always babes, not always fed with milk; they will in time be young men, and they must have stronger meat,) they must have a more full form, and pattern, comprehending not only these things that are absolutely, and immediately necessary to salvation, but such as have a kind of connection with those that are necessary ; such as are near of kin to them: and so to enlarge the bounds and pale of the Catechism, 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 Catechism, that comprehends all the necessaries, and something more then that which is absolutely necessary, for further improvement: But there is a third rank of fathers, who are grown 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 completeness in many other things, which though it be not absolutely necessary for the second rank, or this (absolutely I say) yet it is very profitable and useful in this third degree. Now as there should be had a plat-form for learners in these three ranks; so there should be a plat-form for teachers, for Ministers of the Word: If there were such a full and complete form of Divinity, as comprehends enough for Ministers to know, judiciously and soundly, and soberly composed, it would be an excellent establishment and settling 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 appear more clearly, 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 form: It is not enough for every private man to contribute his own private form, but it must be with the public judgment, and currant consent of the most ancient, and of best worth in the Church of God, and thereby it will (as it should) be done a great deal more useful, and substantial.

2. Everyone must keep close to the pattern and language of the Spirit of God, to deliver, as near 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 God's 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 & profess the same main body of truths; there should not be a tyrannical pressing every man to hold all the particulars, but all tenderness must be used in the Church as by a mother.

4. Fourthly that these things what ever they are, they must not be always of a perpetual tenor ; Though they should not be lightly changed, yet they should not be unchangeable, but there should be room for more: And it we • e not amiss 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 continual growth and increase of light, as indeed there is: for to instance, there is a great deal more light in these times, then there was an hundred years ago, 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 weak in comparison of those times: Though that we be but children to them, yet by standing upon their shoulders we may advance and further ourselves to see further then they; And see in proportion time after time, thete should be a laboring to make it more accurate, clear, and perspicuous; and to correct and rectify 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 virtue of which they may do more then others that have gone before.

2. And in the second place (to pass from our humble exhortation to the Church) for Ministers, this might be 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 withal, communicate to others, a form of sound and wholesome Words : not words only, but wholesome words, and a form of wholesome words, to load the people through the main things, not one, but all: to deliver the whole truth of God, as the Apostle speaks, though in somewhat a different sense. Time hath prevented me: in a word therefore, there be three ways of ministerial exercise, (as I humbly conceive) which might be most advantageous and useful if they were used.

1. The first thing that I would have done, which might be exceedingly useful (though not so well regarded) is, a course of the mere and bare Exposition of Scripture ; to go through a whole Chapter, or some part of it, and so to explicate it, and deliver the full sum: It would be wonderful profitable and necessary, to acquaint the people with the whole Chapter, and the main scope and principal things that are in it, and go no further, not to descend into every particular in it, only 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 do, to take another course like that of ours, viz. preaching upon several texts, and several points, but yet so as these several points might hold connection, to be made up in a body of Divinity, for the comprehension of all things necessary to be known (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 historical 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 shown his goodness and mercy in a sweet and gracious way: and so in all the Scripture to mark out all the singular passages and examples of God's providence. These would be best altogether, although everyone of them be good in particular.

3. To all private Christians: this may force them to their duty; the exhortation that I should press on them, should be in a word, that,

1. They would not think this to be a thing out of their sphere and walk, and therefore that they would labor, and aim not only to have some scramblings and scrapings, some broken ends of knowledge; to harp upon this point, and that point; But to labor and strive to come to the knowledge of a form of sound and wholesome words, to the whole body and frame of Divinity (at least) according to their capacities, everyone according to their form: If he be a child in years, and apprehension to have the lowest kind, labor to come to the lowest form: and so for young men, and fathers to carry it along through all degrees: So that let no Christian think this without the compass of his duty, or unprofitable for him, for he shall gain by it abundance of benefit and profit: He may gain 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 think 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 ways of knowledge in our times, than in any other: As it is with trees, they are sometime so laden with fruit, that they do even bow down to the ground again, so as that a child may gather from them: God hath so filled this age with knowledge, and so plentifully vouchsafed it, that it bows down, that it offers it self to us, and that so familiarly and facily, that none of ordinary capacity (it being in our own language and tongue) but may attain unto it, even children: and withal 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 everyone; God doth not require the highest form of those that are of the lowest; but only 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 ourselves about it, to labor to attain the sum of divine truths, and to carry it as a rich treasure about us; to make us exquisite for every practice and discourse.

[illustration]
〈 in non-Latin alphabet 〉

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 wholesome words in Divine, and fundamental truths especially. We have dispatched the explication, and confirmation, and application. There remains 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 wholesome words, even to comprehend the whole body of Divinity, at least the substantial and main truths, that are necessary to be known and believed to salvation: but) before I enter into any particulars, which will be several and many, I will give you at first a prospect of all▪ a general delineation of the whole compass and course, which if God permit life, and liberty, I intend to go through: I was at a stay a long while with myself whether I should do it or no, their seeming no beauty or profitableness in a mere beholding of a bare Skeleton, a naked anatomy of the sum of Religion: But I consider with myself that we spend many hours, hours after hours, week after week here in God's house, and if we do spend this hour in this way, it will be opere pretium worth the while, as I conceive for many respects which I will not now enter into but leave to the consideration of others, and therefore as I promised to do it, so I now intend it. I will only premise those two things.

1. I do not undertake, nor you must not expect that I should presume to deliver anything that will be absolutely perfect, or that I will warrant perfect; there being many done in this nature of this kind already; and the Church of God having abundance of help and furtherance this way; & quot capita, tot sententiae, so many men, so many minds, and so many forms:

There be some different ranks of men, their being some leading men, and some followers : As in a flock there is a Ram, or a Weather, that is as it were a leader among the rest: some are leading, and some are following men; and there is scarce any man that hath any parts, (though not to be a leader, yet not to be a follower: a mere follower) but will digest his own form, and cast it in his own mould, and go his own way: but I conceive there is no offense in regard of the thing, for any or everyone to contribute what he hath in him to the public good; and use his own course, according to his proportion, though there may be difference in the forms, and particulars, where there is a consentaneous agreement in the substance and main: this I premise in general.

2. But more particularly conserning that form I intend now to speak of, I shall desire to acquaint you thus much.

1. It is a frame that I digested many years ago. The truth is, when I first entered on the service of God in the course of the Ministry, it was one of the first things that I did bethink myself on, such a frame: and had digested and ordered for substance according to that, which I intend now to present, I thought to have undertaken it from time to time, but some passages of God's Providence hindered me. And my intention was then, and is now to propound it, not in a way of artificial method accurately; but rather in a prudential way, such as may be more beneficial for use, though not so accurate for art: For I consider with myself, that the greatest part of men whom I have to deal withal in the tractation of it, are vulgar people, which are not such as are capable of a most accurate form: nor cannot discern of it, neither will it suit with them: For this is the difference between an artifitiall method, and a prudential method ; between a method of art, and a method of prudence, as the Masters of Logic speak in this case.

An artificial method propounds all homogenialls, nothing but that which is directly belonging to that art, or Doctrine that is delivered, and that intrinsically and substantially to make it up: it propounds nothing but such; admits of no hetterogenialls, nothing but that which is within the compass of that doctrine: it cuts of all others, and withal keeps a down right order, a down right method, handling the most general things first, and the most special things after, by a straight line, cutting (as it were) by a thread. Now this I see might not altogether be so profitable, and so useful (at least) for ordinary people, who are not capable of it, not being able to judge of hetterogenialls and homogenialls, neither knowing indeed what is form, or what not. And therefore I choose rather to go in a prudential way: for I will not decline many hetterogenialls, though I will not mention many, (because for mine own part I do not think, that they belong so properly to Divinity or Theology in a rigged consideration) but such as are useful for Christians to know (though they be not so artificial) and only those, though I say they make not so much for method and art, for I have not such a desire to keep so curiously to a perfect method; all that I shall aim at▪ is, to propound things both for the substance of them, in the particulars contained under them; and for the method of the things, in such a useful way as Christian prudence shall acknowledge to be so, and such as may be profitable for the Church of God.

2. I shall add but another thing, which I desire to give an account of; I shall propound it in such a way, as may be accommodable to all those several ranks, or forms, whether of teachers, or learners : that I mentioned before, so that it may be either briefly contracted into a narrow compass for children and beginners, who have but narrow capacities: or a little larger for young men: or more fully and completely for Fathers: as occasion shall serve: I shall go in a middle methodical way; in such a way, as may best agree to any of these forms.

3. Lastly, this is all I will say concerning it, and all that I will premise concerning it, (though I can say no great matter) to recommend the form that I shall propound; and have no intention nor thought to press it on any man, but let every man do according to the nature of their apprehension in the degree of their education wherein they have been nourtered, and to which they have been brought up already. I will only give this general rule, any form is better than no form: any tolerable form, though indifferent, or defective in some materials, and in a methodical way, yet if it keep close to any tolerable form, it is better than no form, and it may serve him in many things usefully, though not altogether so well as if it were better: This I will say concerning my own in humility, that whosoever considers it with judgment, shall find thus much, that it is more comprehensive (as far as I know) than ever any yet that hath been presented; though I have seen and perused a great many, and that of the best note and worth that as yet the Church of God hath extent: and I conceive, if they do view, and consider, and take measure of the compass of it, will find that it contains more than any. I will instance only in one observation that may give some light to this: I have always apprehended that it is a very good way (though it be somewhat defective among the Protestant Writers, who have not comprehended divers of those things of the Schoolmen that were great searchers in Divinity, however their faults and failings were, and however they were in the blindest and darkest times; and therefore I have nothing to say for the magnifying or justifying of them: yet I desire to go in a middle temper, which may not only comprehend those things which ordinarily we know, but take in likewise those things of the Schools, (Scholastical things which are of use) which I say I have ever apprehended would be a very good way, and of very much use and purpose: Now you shall find that all the doctrines belonging either to speculative Divinity, and to searching Divinity in the Schools, or else to practice Divinity; I say you shall find 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 think 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 do that I now intend, viz. to give you a brief delineation of all. But I desire you not to expect that this can be done with any mixture of pleasure, or that it will be over easy or over facile to apprehend; only I shall now run briefly thorough 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 pleasantness 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 fabric of the body: or as it was in the case of Ezekiel's 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 everyone to their place, and did close up with the flesh, and the spirit of life came on them, then it was a beautiful sight. So now here, in the mere naked demonstration of the thing, you must not look (neither indeed is it propounded with that apprehension) that it should be very delightful, or that there should be anything in it to move that way: but rather merely 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 compass with him, by which he may know where he is; it is but only for profit, and therefore I hope men will bear with that, dispense with the other, viz. pleasantness: though it seem but rough to propound merely naked bones, without any beauty or comeliness.

Now briefly to present the frame that I am to go through. I told you that long ago I made the frame, and then I intended to make the frame so, to order it so, as to bring it within the compass of fifty two heads, that is one for every Lord's day in the year: or if a man would make briefer dispatch of it, he might take two or four heads at a time, and so go through the whole in less time. I shall propound it the same way.

There be but two things by which I shall make the division of the model or frame.

1. There is first of all a frontispice, or porch: and,

Secondly, there is the fabric it self, the whole pile and edifice.

There be four 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 known; because they are of general importance and use, as being the very first and most sensible inquiries that will be made in the entry into this profession. The two former of them lay down to us the mark that we should aim at: The two latter, the line or rule by which we must level at that mark.

1. The first inquiry will be concerning happiness, 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 several arts and vocations in the world▪ for the maintenance of this temporal life; Divinity is that art which directs us in the way to get and attain eternal life, and to the true happiness 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 happiness of a man lies: 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 men's thoughts wander about their happiness, 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 happiness that is true and real, 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 inquiry, and leads to the second general thing in the porch

And that is the true Religion: the first inquiry is of the true happiness, 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 Jewish 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 Savior, but subordinate to their Muhammad, 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 me to the third thing in the inquiry. The first was, wherein lieth true happiness; the next, what is the true religion which will lead to this happiness; 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 Greek Church, a great and large Church, that professeth the doctrine of Christ: there is the Roman Church, that professeth Christ: there be many other by-slips of Christians, as Anabaptists, Separatists, and all kinds of sects and schisms, which all profess Christ. But it is none of these, not the Greek Church, nor the Roman Church, nor any other sect; but there is a Church of the Protestants, consisting of Lutherans and Calvinists, and this will be 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 compass of that which is to be acknowledged the true Church of God: and the issue of this inquiry will be, How we 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 in the inquiry. After the inquiry of the true happiness, wherein it lieth; of the true Religion that will lead us to that happiness; of the true Church wherein we shall find 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 general, and such sensible inquiries, that I did think good in a prudential way, as I said, to place them in the frontispice. The two former show the mark we must aim at, viz. the true happiness, and the true religion. The two latter show the line by which we should level, 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 known in the whole compass of Divinity.

2. To come now from the frontispice and porch, to the building it self, to the fabric 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 will not keep close to it, because I will not spend time to be curious in words.

The building I shall present, consists of two stories, and no more; and in either of those two stories, two rooms. I will mention no more.

In the first story briefly I shall comprehend all the things that are to be known and believed in the course of Divinity.

In the second story all things that are to be done and practiced.

For all things in Divinity are either matters of faith, or matters of life. This is the general therefore of the two stories. Matters of faith being as it were the lowest story, and matters of life being the superstructure on it: and either of these have two several rooms.

There be general things to be known and believed 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 general, or,
• More special, according to some special relations.

In the general, first concerning God: there be two things which I shall propound, and either of them will have a double title, upon which I will make the second four, for four were in the porch.

Concerning the nature of God, and thereon two heads or titles.

1. All those things that are to be known 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 be considered the works of God: in which I shall propound both the kinds and the species of the operations of God, and the special objects or effects of those operations.

The species or kinds of the works of God that are to be known by a Christian, for the comprehension of what is necessary to be known in Divinity, and taught by a Minister, may be expressed thus.

There be two great works: his works of

• Creation, and of
• Providence.

And there is the principal objects or effects of those operations, take them which way you will.

There is in general, the reasonable creature which is capable of happiness, and which is to be guided by a rule to the attaining of happiness. And there is the animal.

And so there will be two titles concerning Angels, both

• Good, and
• Bad.

And concerning Man ; wherein the principal thing will be to speak something of those things that are of general necessity in Divinity, the most necessary of all others, viz. the immortality of the soul, 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 works of creation and providence, and the special objects of those works, Angels and Men, we will come to follow all the rest concerning man: for Divinity is the rule of guiding man to his happiness, and therefore we must go along with 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 be premised.

First, (which will be the next head) concerning the covenant between God and man; and the seals of this covenant in a general way, though there be a particular place for the particular: for this will be the foundation of all that I can give towards happiness for the attaining of it; it depends upon the covenant made by God with man: and so that will be the first fundamental thing, the covenant made between God and man.

The second will be the law that God imposeth on man, to regulate him in his course, with all the sanctions of promises and threatenings.

And then there be two things formally to be considered, (this being fundamentally premised) which will make up four heads more.

Formally there are to be considered the principles of human actions, which actions are the way and steps to eternal life.

Now there be two principles very considerable.

The one without us, and from God, viz. the grace of God ; and here we shall see how far that is necessary, and the nature of it; but I will not enter into particulars, but only now point out things.

And then there is another principle of action, and that is within us, viz. our own free will, and there we shall see how much we have of that, and the nature of it, and of all human actions and habits in a generality. These are the principles of action, grace and free will: the nature of which, and the truth of which are to be 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, when men's wills are assisted by grace, good works ; where we will take a brief consideration of virtues too, which are the root of good works, the habits and dispositions.

And secondly, sins, or evil works, with all the penalty and punishments that belong to them, where also concerning vices, to which we are inclineable.

These are the things that are generally to be known and believed concerning God and man.

There be some things in particular, and I shall be very brief in them.

The things that are particularly to be known 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 man's salvation.

1. In regard of the different states or conditions of man first.

Now they may be different two ways; all that I shall speak of them shall be this.

They may be either

• Substantially different, or,
• Circumstantially different.

The two former estates differ in the covenant, the covenant is not the same.

The latter two agree in the substance of the covenant, but differ only in the form of administration: and so these will be the four heads.

1. The state of innocence by creation, with the first covenant of the law and works, which would then bring us to heaven.

2. And the state of the fall, where we consider the covenant of grace.

These are substantially different in the substance of the covenant. But the two other states are but circumstantially different, differing in the administration of the covenant, yet all belonging to the state of grace.

The administration under the Old Testament.

And the administration under the New Testament.

But then besides the divers states of man, the second things to be known and believed in this particular, are the several acts of God, (give me leave to make use of words, because I have not so fit at hand) those degrees by which God,

Doth adduce a man to the state of grace, and having done so, by which he

Doth afterwards perduce a man from the state of grace to glory.

And in either of these there be two heads, or titles, which make up four more, whereof there are

Two fundamental things, which are the roots and foundation of all.

First of all God's eternal predestination and reprobation, and those things that belong to it.

The second fundamental thing is the work of redemption by Christ: where will be touched the incarnation, and all things that belong to that.

These are the fundamental things towards the bringing of us to the state of grace: there must be a purpose in God to bring us to it, and a price: and so our two heads are election and redemption.

But then there be two things in which it formally consists, as the means whereby it is brought about.

First, the act of vocation: by which God calls a man, and settles a man in the state of grace.

The second is justification, which is the very formality of the state of grace, in that league between God and man, when he calls him home to himself.

And these are the degrees by which we are brought to the state of grace; but being there,

There be other degrees, by which God doth carry us to the perfection of grace, as well as to the state of grace: as,

Partly in the continuation of the grace of God, which continuation is in two heads.

First, the work of sanctification, wherein I shall comprehend all the privileges of a Christian, that believe in God and Christ.

And secondly, the work of gubernation: as the spiritual sanctification, so the temporal gubernation: wherein I will comprehend all the exercises of a Christian (not only all his privileges, but) how God leads him in a way of exercise; and although it vary from the ordinary course of Divinity, yet I conceive that it is very necessary to be considered. Now these do continue the work of grace.

2. But then for the consummation, there are two more: God continually sanctifies, and continually governs, and manages a man, by his regiment, and the rule of his providence over his servants in an excellent way all our life. But then I say there be two other degrees that give the consummation; which make up the other four heads.

First of all, the resurrection: and therein I shall take along the last judgment, for there is some difference, but not so much but they might go together.

Secondly, the excellent state of glorification ; that superexcellent state of glory: wherein I shall comprehend the contrary state of the damned. This is the last and highest degree.

These are briefly the heads of those things that are to be known and believed.

There are twelve in general to be known and believed concerning God and man.

And twelve in particular according to the several states of man, and acts of God.

Now then the other things that follow, are things to be done and practiced in matters of life: and so there will be comprehended under this story (as under the first) two rooms.

There will be duties to be performed first.

And second, I will add some helps that are to be used for the performance of those duties.

And so I shall comprehend all the practical part of Divinity, adjoining help to perform duties; whereby I shall give a more large form (as I said first) then as yet we have had, for ought I know.

The duties to be performed, are either more general, and of a general nature:

Or more particular, according to our particular states and conditions, or relations of men: as you shall see.

In those general duties I will do thus; I may comprehend all duties under the name of gracious virtues, for so it will be more brief; wherefore I will so do.

There be the primary and predominant virtues ; and those I will begin withal: as,

First, virtues Theological, such as do order, and set the spirits and heart aright, in a right frame towards God.

And second, virtues Philadelphicall ; such as order aright our carriage and deportment towards man, our brethren; and these comprehend the sum of duty in both the Tables of the Law.

But then I shall add two more, as secondary and accessories to those principles.

There be,

1. Virtues, which the Schools call cardinal virtues, as prudēnce, justice, temperance, fortitude, and courage: which as they make use of, so we might make use of them also, as being very considerable in the way of a Christian, I say, cardinal virtues.

And there be,

2. Circumstantiall virtues: as suppose (to give a taste that you may understand) those concomitant virtues which are not so much the particular species of virtues themselves; as companions to all virtues, and must go along with them: as suppose now sincerity, and humility, and zeal, and constancy, which are general and necessary qualifications to accompany and attend all other.

So that now there be Theological and Philadelphicall virtues, to order our carriage towards God and man: And Cardinal and Circumstantiall virtues, prescribing the manner of the former carriage.

This in the general.

But secondly, there be some more special and particular.

In regard first, of the several parts and conditions.

And secondly in respect of the several states and relations in which a Christian lives.

Now there will be required virtues more special for the managing of us in the way of duty in both these.

1. Virtues in regard of the parts of a man's life, they must be brought to the true rule of virtue, in the government of a man's life.

First, virtues to rule the heart and affections.

Secondly, virtues regulating a man's words and actions.

We must seek how to govern these in a way of duty and virtue.

But then again for our several conditions; I shall name two more, which will comprehend all that I desire.

First, virtues to regulate every age and sex: the particulars are, men and women, young and old, every sex and age.

Secondly, virtues for the ordering of every state and condition; rich or poor, learned or unlearned: and in proportion to order us in every several state and condition, in affliction and prosperity.

And these are the second branch of the first of those specials that are recommended: two special virtues required in respect of our several conditions, as there were two before in respect of our several parts.

But now in regard of our several states and relations, in which men are, there be four more.

The first two of which are to order us in a more private way.

The second two to regulate us in a more public way.

As we are single persons, living in a solitary life, there are moral ethicall virtues, which must order our conversation suitable to the rule of duty.

And then as we are public persons in a family; these are economical virtues, to order families in the particular relations thereof, husband, wife, parents, children, masters, servants, guests, and hosts: There be ethicall virtues, and economical virtues, for the ordering of a more private way.

And when we come more public, to be parts of a greater community, there must be virtues for that.

Now there may be a double community which we may live in, and in which we should have virtues to carry ourselves as we ought to do in such places.

There is a community Ecclesiastical, a Church society and body.

And there is a community Political, and Civil ; and there are suitable virtues required, to carry ourselves as members of these bodies either Ecclesiastical or Political.

There remains now only the second branch of things to be done and practiced, viz. the helps.

We have gone through the duties general 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 general and public: or,

More particular and private.

The more public helps 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 Lord's day, in its continual course.

Secondly, of Fasts in a Christian way.

These are the more public helps; and yet there may be some relation to privatenesse in these.

But now more privately as a man's face is towards God: or,

As a man's face is towards the world ; there are helps for those duties.

As we must labor to converse with God, or as we must converse with men; which way soever we turn our faces, there may be, and are helps for the ordering of our life in both. Now the help in private, in regard of a man's 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 continual exercise of prayer and thanksgiving.

Then as we stand in relation towards the world, and are conversant in the world, there be two other helps.

First, the conscientious use and improvement of the communion of Saints.

Second, our fidelity and conscientious carriage in our particular vocations ; where there will be many other things.

But in all those the main will be, how all these may be done, that they may be most useful, 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 man's vocation: I say, how we may do all these, so as they may be most useful to further us in the way of duty.

These are the more general helps.

There are some more particular, according to the particular cases of men: I will propound but four main cases, to which I will reduce all the rest.

First, some things to help a man in the ingress into the way of Religion. I am fain to make a word or two (for memories sake.)

Secondly, in the aggresse.

Thirdly, in the congresse.

Fourthly, in the progress.

You shall see more plainly what I mean by and by.

There be helps to bring a man that is not yet in a way of godliness, to come into it. Wherein the principal thing will be, the due examination of what is the right way, and a man's own estate, whether he be in that way or no: and that being made clear, we must consider the helps that will put a man on to resolve on the entry into that way, and to use the helps that may set him upon it to enter it: which is the ingress or entrance.

Secondly, in the aggresse, or setting upon a Christian course, there will come in helps and directions how to lead a holy life, and die a holy death ; how to order a man's time, and manage his days and hours in Christian and holy courses, so that he may both in life and death, carry himself as becomes a Christian, and be in such a state as a Christian may be: that is for the aggresse or setting upon the work.

Then thirdly, in the congresse, wherein is to be treated of our spiritual warfare: helps to direct us to carry ourselves in time of distress of conscience, and in matter of Satan's temptations, which every Christian more or less will have, and meet withal.

Lastly, in the progress, help for perseverance, how to hold out in daily proficiency, and perpetual perseverance to the end.

These are all the heads: whereof,

There are four in the porch and frontispice; and four times twelve in the pile and edifice, the rest of the building.

Twelve generals concerning things to be known and believed of God and man in general.

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 〈 in non-Latin alphabet 〉 , or a form of sound and wholesome words.