I Have hitherto treated on seve­rall Texts of Scripture, in seve­rall Arguments; which I con­ceive will be usefull, having dependance one upon another. My purpose (as I partly intimated formerly) is hereafter, to treat upon Arguments that [Page 2] shall hold a connexion together; to deliver, according to the words of the Text, and to my own intention, a form of sound words; even the body of Divinity: and I shall chuse out severall Texts of Scripture for the severall heads, and have now made choice of this Text of Scripture, to make entrance to the Discourse; which contains an Injunction and Exhortation, from Paul to Timothy, to take care of that; that he keep, or hold fast a form of sound, or wholsome words.

Before I enter into the particulars, I shall a little acquaint you with the generall; both what concerns

• 1. The whole Epistle, and
• 2. This Chapter:

And so proceed to one main observation out of the words, passing by many others which would offer themselves, but different from the scope which I drive at.

1. To say but a word concerning the Epistle in generall, you may consider both

• 1. The materiall circumstances of it.
• 2. The substantiall scope and drift of it.

1. The materiall circumstances are such as concern both

• 1. The persons.
• 2. The time.

[Page 3]1. Concerning the persons: in one word, it is an Epistle, written by Paul the Apostle, to Timothy an Evangelist, as most Divines con­ceive.

2. For the materiall circumstances, which concerne the time: in one word also, the time was

1. During the bands of Paul, while he was a prisoner for the Gospels sake; and in that re­spect to be had in precious account, and so much the rather,

2. Because it was not long before his desolution: which he foretels in this Epistle, which seem­eth to be (as it were) the last words, the last Dictates of a dying man, yea a dying Martyr.

2. The substantiall scope and drift of it, was to quicken, and strengthen Timothy, in the faith­full discharge of his Evangelicall Ministery, against all discouragements and hinderances that might any way abate his edge, and take off his vigour in it; as you may easily see in the whole course of the Epistle.

2. But to passe by all other things, and only to give a generall draught, and delineation of this Chapter, to make way to the words wher­on I intend to stand.

There be two things which are mainly and principally contained in this Chapter.

1. We have the first entrance into the Epistle.

2. The continuation, or some part of the pro­secution of the drift and scope of it.

[Page 4]1. In the entrance (to omit the salutation, vers. 1, 2. which is ordinary in all the Epistles of Paul, and therefore I forbear to speak any thing of it.)

2. The Introduction, by which the Apostle fals upon his scope, and upon his work that he hath to do with Timothy in this Epistle; it con­tains a sweet expression of the tender love and affection which Paul beareth to Timothy; and this he sheweth

• 1. To be a great love.
• 2. To be a well grounded love.
• 3. To be a growing and continuing love.

These three circumstances are specially ob­servable:

He proveth, that it is great; and though it be great,

He approves it to be well grounded.

And in the last place, he doth improve it, and makes use of this love, to stir up Timothy to an improvement in all piety.

1. The greatnesse of the Apostles love is expressed, and proved, and demonstrated by a double fruit of it.

1. We have one fruit of this excellent love of Paul to Timothy, in the third verse, immedi­ately after the salutation contained in the two former: and it is an earnest prayer for the good of Timothy, remembring of him in his absence; [Page 5] though he were distant far in place and person, yet there was a soder that held him to Timothy, that joyned him to Timothy, and made him to present him to God in his prayers continually: if you will reade the verse, you have it very emphatically expressed in three very choice circumstances; I thank God, whom I serve from mine Elders, with pure conscience, that without ceasing, I have remembrance of thee in my prayers, night and day.

1. He prayeth for him night and day, in the latter end of the verse.

2. Night and day, without ceasing, without interruption or intermission: and he doth it with so much strength, and tendernesse of af­fection, (as Chrysostom upon that place ob­serves) [...]; it is a very hyperbolicall love which the Apostle sheweth to Timothy, in that he doth blesse God that he prayed for him; I thank God: and he blesseth God, which is an Argu­ment of very sweet love, and tender affection of his heart, working towards the good of Timothy, remembring him continually in his prayers.

2. There is a second fruit of this love▪ by which the Apostle demonstrates the greatness of his love, and that is in the fourth verse, Desiring to see thee: there is a strong attractive between Christian and Christian, that do know one another, that draweth them strong­ly together, and prevaileth against all distance [Page 6] of place; so as they do not only remember, but they do make out towards the injoyment one of anothers company: and this Paul de­monstrates to Timothy, and it is expressed em­phatically, as though much of Pauls comfort, and much of the happinesse and sweetnesse of his life, did depend on the injoyment of Ti­mothy, that I may be filled with joy: as if he should say, he should be full of joy in his presence: and this is the first circumstance, viz. the greatnesse of his love, expressed by his prayers for him, and his desire to see him.

2. But then secondly, this is not an inordi­nate love, a misplaced love, or a meer naturall and carnall affection that Paul had to Timothy; but it is a spirituall, and subordinate love, which is grounded upon very great reason, which is (as you know) the other circum­stance: now this he approves to be a well grounded love, which he bears towards Timo­thy, from a double consideration:

1. First, his tender love to Paul, expressed in his tears, v. 4. Magnes amoris amor, love is the load­stone of love; and therefore he said right, si vis amari, ama: the most effectuall charm to draw love is, the sence and experience of the love of an other towards us: He is of a very barbarous spirit that will not reciprocate and answer love with love: and thus the Apostle intimates as the first ground of his love, the tender love, and tender affection of Timothy towards Paul, [Page 7] and therefore if it were for nothing else, but for his love towards him, he loves him and that is intimated in the 4 verse remembring thy tears: I refer it for the present (and so I conceive it very reasonable) to the last parting of Paul and Timothy, now to those that are united to­gether in strong affection it is death to part: It is like a child that is to part with the nurses brest and must be weaned, there is a great deal of mourning, and pining and languishing away to think that he must bee weaned from his breast, from whence he hath sucked so much sweetnesse and nourishment: Such an affection there seemed to be stirring in Timothy to­wards Paul, at there parting: Now Timothy having long injoyed the sweet, and comforta­ble communion of Paul, and the happinesse of his fellowship whence he had sucked so many instructions, so much edification, so much of his establishment, now upon the apprehension of parting with him, he apprehends he must be robbed of all this; the thought of this like a child made him breake forth into teares: so that is the first ground of Pauls love to Timo­thy: Timothyes love to him.

2 His true faith to God which was lineal, Cordiall; this is another ground, which the Apostle produceth to prove the groundednesse of his love, and that was Timothyes desert, having that which was worthy to be beloved. There be two things say the Philosophers that are [Page 8] the fountaines of love; A man loves either

• [...], or
• [...].

i. e. either because the thing is his own; or else because the thing is worthy to be be­loved: a man loves his child, though it be not so faire, or so witty, or so commendable as ma­ny others are, yet he loves it, because it is his owne; and those that are our owne, that are made ours, are also made love worthy, for that is a good ground of love [...]: But yet the highest ground of love; is [...]. i. e. worthines of love; and this ground of Timothyes worthinesse, as the ground of Pauls love, the Apostle mentions in the 5 vers. you shall find it there fully expressed: When I call to remembrance the unfained faith that is in thee, which dwelt first in thy granmother Lois &c. The lineall and cordiall pietie of Timothy; the piety of Timothy which Paul knew, and was perswaded of, and had experience of, was the great bond that tyed the heart of Paul to Ti­mothy: and that is so much the more commen­dable because it was piety laid in the right line; he was descended from a pious family, from pious parents; he mentions his mother and his grandmother, which is a circumstance that addes some beauty, some glosse: it is a sweet thing to see the children, and grand­children of those that have been in covenant [Page 9] 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 [...] i. e. of sincere faith, of which he was per­swaded not only in respect of his relation to the religious family of which he was; but for the grace which was in himselfe: being assured that it dwelled in him also which is the second cir­cumstance, it was a great love, and a well grounded love: It was a continuing, or rather a growing love: and therefore the Apostle infers upon this thing, this very love of his towards Timothy was the ground of his writing to him; and therefore what ever came from him now, it arised from his love, and was a fruit of it, and therefore might make it more welcome, and acceptable to him, and considerable by him, to whom it was written: and in that particular is expressed.

1. The whole scope of Paul in this Epistle: and the sume of it, wrote to him for this pur­pose, out of his love: knowing his Godlinesse & piety, he takes occasion to build him up, and incourage him more and more in it, and there­fore [Page 10] to put him in remembrance that he stir up the gift of God that was in him verse 6:

2. The reason of it in the 7 v. because that he had not received the Spirit of fear, but the spi­rit of love, & power: It was given him for that purpose to stirre it up; God bestowes no grace up­on any that it should lye onely sleeping in the ashes, that he should suffer it to be stifled, but all graces are given as tallents, to be imployed; and set aworke for our Masters advantage: But I feare this is a little to farre off, and therefore I passe it. Thus farre we have the entrance into the Epistle: wherein the Apostle Paul layeth his foundati­on of his discourse upon his love, to make all that ever he should write to be more effectuall with Timothy, that it might work more upon him.

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

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

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

There is a double admonition.

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

The Negative Admonition is expressed in the 8 verse, and there be some particulars in the [Page 11] Admonition it self, besides the prosecution, which I will but touch.

The sum of the Admonition lieth in two things:

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

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

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

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

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

1. He had no reason to be ashamed of the Gospel; and the reason is expressed in the 9 [Page 12] and 10 verses. From the condition and nature of the Gospel: it is the Gospel which contains the treasures of all truths, prepared long ago, but revealed to the servants of GOD in latter times; by which we are made partakers of the high, holy, and precious calling, by which all good, and all happinesse is conveighed unto us: and therefore in regard of the nature of the Gospel, little reason for any man, for Timothy, to be ashamed of that, in which he should glory, and in which was contained all the happinesse that ever he, or any other was, or shall be made partaker of.

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

1. If we look upon the cause of his suffering. it is not suffering, but the cause of suffering, that casts disgrace or dirt upon a man, that makes him contemptible, because he suffers, as the saying of old in this case was, Non paena sed causa facit martyrem: nor 'tis not the punish­ment, but the cause that makes a malefactour; and so makes a man liable to shame and re­proach: if a man suffer for a good cause, it is honorificall, not shamefull and reproachfull; if Paul had suffered as a malefactour, his friends [Page 13] might have hang'd down their heads, and hid their faces, and have counted it as a disparage­ment unto the family of Paul, and all his friends and all those that were in relation to him: But to suffer in a noble and good cause, not as a malefactor but as a martyr, for the Gospels sake, there was no reason that any followers of his should be ashamed of him; and the Apostle expresseth that in the 11 and 12 verses: of which I am made a preacher, and A­postle and teacher of the Gentiles; For the which cause I also suffer these things, but I am not ashamed &c. as if he should say there is nothing can be cast in my teeth, and however I be under a cloud and in disgrace, yet there is nothing can be laid against me, but that I have brought this upon my selfe, by discharging my office faith­fully, which is so far from being despicable that it is honorable.

2. As his cause was good so was his confi­dence, this is the other branch of the incourage­ment; not only not to be ashamed, but even to be willing to suffer for the Gospel, and to take share and part with him in it, and this the A­postle expresseth in the 12 verse, as his cause was good, so his carriage and confidence, his owne temper and disposition in his suffering was such, as that no man that well considered it, had reason to be ashamed; I am not ashamed my self, and indeed, why should any man be ashamed of another that suffers for that thing, [Page 14] of which he rather hath cause to glory, than be ashamed. Nay he addes, I am perswaded, and beleeve that he (viz. God) is able to keep that which I have committed to him, (that was his soul, though it is not expressed, yet it is supposed, intimating his belief, that God would keep his depositum, his soul, which he had commit­ted to him) against that day: now in such a case as this (as the saying was) it is a wrong to a mar­tyr, to pity him, or to weep for him, (I will not say, as some adde) to pray for him. It is a wrong to a martyr, to be ashamed of him, or to mourn for him, especially when the martyr himself is couragious, and glorious in his cause, and God hath so mightily supported his spirits, and set them so high, that he can feel nothing, but bear all easily: I say, when God hath ex­alted his spirits, and elevated them thus, it is an incongruous thing for others to be cast down, there is no congruity in it.

And this is the first of that double precept of Paul, verse 2 the Negative precept, wherein he commandeth Timothy not to be ashamed, which the Apostle propounds in the first place, least that should be a rub in the way; least the consideration that he was in prison, in disgrace, in bonds and afflictions, might make Timothy cold, and shrink away from him.

2. He addes another to that, and that is an Affirmative one in the verses which I have [Page 15] read, and this precept too is double: hold fast, in verse 13, and keep in the 14 verse.

In a generality only I shall expresse those things now (and reserve particularity till I came to my point) But now in the generality, either of them both these three things are ob­servable.

1. There is the act that is injoyned in one verse, hold fast, in the other keep: the same pro­perly, though expressed variously.

2. There is the object expressed in one vers, a form of wholsome words, expressed in the other that good depositum, or that worthy thing which was committed to thee; which was the very same thing, that same form of wholsome Words, which was deposited unto him.

3. And there is the manner of performance of both these; in the former intimated, hold fast in faith and love, which is in Christ Iesus, though I confesse and shall touch afterward, that it may admit of another interpretation, and that in a very good sence, yet I thinke that is part of the Apostles meaning, to expresse the manner, how he should hold fast a form of sound and wholsome Words verse 2 in faith and love which is in Christ Iesus: they are the two hold fasts) and the latter is expressed, but more deeper, and from a higher ground and stron­ger head, and that is by the spirit of God which dwelleth in us; he must keep those things that were committed to him by the spirit of God; [Page 16] and indeed that is the spring and root: our grace doth immediatly lay fast hold on these things that are committed to us from the word of God; but it is the spirit of God that breaths in us that grace whereby we lay hold, and which supports us, and enables us continually; and it must be his strength that must enable us to hold stedfast, and constant, in any good thing.

There remains now but one thing, and so I shall dismisse the generall delineation of the chapter: you have heard the double Admo­monition; there is likewise in the latter end of the chapter, from those verses that I have read, to the end of the chapter,

2. A double provocation, by which the Apostle Paul doth labour to presse and inforce Timothy upon this duty, and both of them ta­ken from Examples.

There are

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

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

1. The evill Examples are of inconstant De­sertors, expressed in the 15 verse, Thou knowest (saith Paul) that all that are in Asia, have deserted [Page 17] me; declined me, turned away from me: which is no new thing for a man that comes to suffer for the cause of God, though he do it never so discreetly, though he do it with never so much constancie, nay though he do it never so ho­norifically, for the publike good, and the pub­like cause: I say it is no new thing, to have many turn their backs upon them then, to count a man for a fool, and so to leave him: it was Pauls case, he did meet with such, all that were in Asia, turned from him, and forsook him: as they that (it may be) cryed Hosanna before, were ready now to cry out, Crucifige, crucifie him. Now he was under a cloud, and under a storm, they were afraid of him, and now they would not look on him, they shrink back from him: and the Apostle presseth this consideration on Timothy, not to dishearten him, or to put him in the same course, but to oblige him so much the more to stick close to him in the cause of Christ, because of the neglect of it. There be so many that fall off from the servants of God, when they are in their afflictions, that those who are sincere, they had need to perform their duty so much the more closely and sweetly, to keep to them, and recompence all the discomforts, and discouragements vvhich they do meet withall, from false friends, and false profes­sours. There is a great necessity, and so a great obligation lieth upon godly persons, [Page 18] on those that are truely such, out of the consideration of the treachery, and perfi­diousnesse, and cowardise of the wicked, so much the more to shew themselves, to stand by, and comfort the Saints of God in their sufferings.

2. The good examples are, of constant Ad­haerers: and there is one thing in it, which I shall note by the way; viz. the great difference of the Apostles propounding of the one ex­ample, and of the other; he propounds the bad example with a meere bare mention, all have forsaken me; without any passion, without any bitter harshnesse, or railing against these men, he forbears this, and passeth by all that, and covers it: but he cannot forbear, when he propounds the good example, but doth it with a great mixture of affection, and it is very em­phaticall, home, and full, omitting no circum­stance that might adde any commendation, or set any beauty, or glosse upon it. The good example is that, though there were many that forsaked Paul, deserted him, even all that were in Asia; yet there was one that durst own him, when all the rest left him, and that was Onesi­phorus: and this example of Onesiphorus he pro­pounds very emphatically;

1. With a mixture of prayers to God for him, and by way of recompence (as it were) having ingaged God to be his pay-master.

2. With a mixture of praise, and commen­dation, [Page 19] in an ingenuous acknowledgment of his fidelity and constancie, in adhering to him; and you may finde this mixture in a double degree:

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

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

1. His charity and mercie to Paul in generall, in his constancie to him in afflictions, often refreshing him, in sweetning of his spirits, and cheering him; he did not do it at other times onely, but in his bonds, he was not ashamed of his bonds.

2. Nay, more than so, there was yet some­thing more in speciall; he did it more tender­ly, and cheerfully, yea and more carefully in his bonds, than he did before, when he was at liberty, when he was at Rome, (as it is in the 17 verse) he sought him out very diligently; he did not onely when Paul met him, when he did meet him (as it were) in his dish, and then give him a cold complement, and salute him; but whereas he might have declined Paul, he sought him out very diligently, very carefully, hazarding and ingaging himself in this cause for the comfort of Paul.

2. Then there is a second setting of it out, [Page 20] for the Apostle could never have done with this: but there is a second mixture in the 18 verse. There is again

1. A repetition of prayer for Onesiphorus, that had so carefully sought him out, and never left till he found him; viz. That the Lord would grant unto him, that he might find mercie, when he sought it, in the most needfull time, in the great day, in the day of the LORD. And withall,

2. There is again a repetition of praise, for he cannot take off his hand, cannot say enough (as a thankfull spirit, and an ingenuous spirit will not let fall any good received, nor keep back any praise that is due to it:) and this Paul expresseth in the very last clause, and lat­ter part of the verse; he comes in there with a new supply of praise, What he did, in how many things he ministred to me at Ephesus, thou knowest very well: he remembred his ancient kindnesse, and makes mention of it here to his praise. And if there were no other thing in the world (though a man had no other reward) it were enough to incourage a man, to ingage the prayers, and to deserve the praises of a Paul; to be praised by Paul, and to have Paul as a Remembrancer at the Throne of Grace: to get the prayers of those that are faithfull, and to deserve the praises of those that are faith­full; were there no other recompence in the world, it were enough (& they that would have [Page 21] a share in the reward of a martyr, must have a share in the affliction of a martyr) however (if there were no other reward) it were (at least) no contemptible thing, to be paid in prayers, to be paid in prayses, especiall from such as are as Paul.

I now come to the place which I have pit­ched upon, and I shall forbear all observation which might be raised out of the context and passe by also all the particulars which might be severally raised (and that naturally enough) out of the particular words of the text: There is but one thing that I shall pitch upon, & in that one observation take occasion to ex­plaine so much of the words of the text as may be any way needfull.

The point, or observation which I shall com­mend to you out of these words, it is this▪

It is a matter of high concernment for all, Doctrine. to have and keep cautiously, as a sacred depositum, as a rich treasure, a form of sound, and wholsome Words, es­pecially in Divine, and fundamentall truths: that shall be the observation which I shall onely propound, and prosecute out of the words, and I shall so much the rather propound it more fully and largely, because I would comprehend in it, so much as might give me a hint to expli­cate all the words that are necessary to be opened in the text.

I conceive it takes in all the whole substance and scope, of that which the Apostle doth [Page 22] here commend to Timothy, and that which suits very well with the scope of the businesse we have in hand:

There be foure things, which I shall briefly open for I will not be large in the point.

• 1. The object of the duty, specified.
• 2. The act of that duty, injoyned.
• 3. The manner of performing the duty, in­timated.
• 4. The persons who are obliged to this duty.

And every one of these is couched in the proposition I named, and hath some necesity, and usefullnesse in the point it selfe.

The Object.1. The first thing considerable in the point is the object of this duty; and we have it propoun­ded in the words of the text, and therefore I shall go no further.

For the explication of the object, I shall propound it in a more generall, and in a more particular way: the whole is generally propoun­ded, and particularly circumscribed in the words of the text.

Generally propounded.1. In the generall proposition there be these three distinct branches observable: and I shall give but a brief touch of either of them.

• 1. Words.
• 2. Sound and wholsome Words.
• 3. A form of sound and wholsome Words.

In a word I shall say so much as is necessary for the understanding of the meaning of all these; What is meant by Words?

[Page 23]What is mene by sound and wholsome Words, for so the originall hath it, [...]: i. e. sound or wholsome Words.

And what is meant by a form of sound Words [...], as the word is, a dilineation, or plat form of wholsome Words.

1. For the former, what is ment by Words, Words. a word will serve the turne. It is not bare words, letters and sillables, that the Apostle speak of, but divine truths and Doctrines expres­sed and couched in words: I say divine truths and sentences, grounds and principles, which are here called words; because they cannot be expressed but by words: and this thing is so familiar among all sorts, that I will not adde any thing more.

2. Sound and wholsome WordsBut then for those sound and wholsome words that are recommended here to his custody, what is the meaning of them.

In few words for I will not expatiate, but circumscribe it in a narrow compasse, Words and truths, principles and Doctrines, they are sound and wholsome when they are so.

Both

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

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

1. There is a soundnes, and wholsomnes in re­spect [Page 24] of the substance of matter; which the A­postle doth injoyn every man to take care of, especially Ministers, that the things which they deliver, be sound and wholsome, in re­gard of the matter; and that is the main thing, as I conceive.

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

1. The soundnesse of truths, of holy truths.

Soundnesse of Vse.2. The soundnesse of use, and profitable­nesse.

And they are here chiefly recommended to Ministers, and in due place to all: to have a speciall care of having, preserving, and keep­ing very charily such sound words, and truths, as that

1. There may be no words, no Doctrines, no principles delivered in the Church of God; but such as may be full of certain, and holy, and pious truths, such as are agreeable with truth, according to the word of God, accord­ing to the analogy of faith; that is the first, the soundnesse of truth.

2. But the other kinde of soundnesse, or a second branch of it, may be a soundnesse of use, that their words may be such as are fit for edification. There may be many things true, but there may be so little substantialnesse, so little solidity, so little materialnesse for any [Page 25] use, so frivolous and so low, that there may be no great advantage, or benefit which can come to the Church, by hearing or receiving them: therefore the Apostle includes this, that as there should be a care, that nothing but the sound and wholsome truth of God should be delivered, so that it might be such solid and substantiall truth, as may be very conducible for the building up, and edifying of the Church of God; not frivolous, and vain, and curious disputes and questions, which rather make men swell, and puff up, and rather make contention and jangling, but such as are solid and substantiall, necessary and profitable truths for edification: that is another branch.

2. But then besides the soundnesse of the matter, there is the soundnesse of the manner, Soundnesse of manner, or form of words, in which these things are delive­red; they must not be delivered in an affected language, in a [...], as the Apostle often­times in the Epistle expresseth; not in a vain tinkling sound of words, tickling the ear, to please mens fancies, and to draw mens carnall delight, in the hearing of the words that are delivered: but grave and sober expressions, such as may be subservient to the matter, to conveigh substantial truths, in an edifying and profitable way, it must be such a form of words: and indeed there may be a great fail­ing, and a man may be to seek a language, if [Page 26] he will affect a curious, and neat contrivance of words; and having found it, it will be far from the gravity of the businesse. And truly, if we were (as we should be) rightly affected, when we come to the house of God, and have to deal with divine things, we would not look after the dresse of words, and the tyre of words; which is the poorest, and the mean­est that can be, and scarce worthy to be look­ed after, unlesse it may be in a wholsome way, to conveigh wholsome words. It is a base and poor thing, to come in publike places, to gape and pry into this womans dresse, and the other womans toy; this fashion, and t'other fashion; and more basely sordid, in the house of God: and it is as base (in the kinde of it) for a man to come to Gods house, where he comes to seek food for his soul, and to hear the oracles of God, that God should not be able to please him, unlesse he speak tinkling and tickling words, to fancie and humour him. Is it meet for God? or doth it become the majesty of God, to speak in such a language as is not befitting him? Majesticall language, noble language, sublime language, is the pro­per language of GOD, to conveigh divine things. It may suit well with a Courtier, to affect some scrapings of language, but not with a King; for (as they use to observe) there is a difference between a pedantick stile, and a majestick stile: a boy that hath but his Aca­demicall [Page 27] learning, he may in his orations af­fect, and it may be more tollerable for him, to affect pen and Inkhorn language, and (as they term it) to affect a flourishing sound of words: but for a Prince, it is besides his decorum (I say) for a Prince on his Throne of Majesty, to speak curiously, it becomes not the majesty of the place; and much lesse doth it become the majesty of Gods ordinances, that there should be any thing so curiously in the dresse of words, as to draw mens eyes and ears so, that they do not minde the things, but the words, and are carried away with petty phrases: but I must not be large.

There is another thing: words, and sound and wholsome words, of truth and profitablenesse; and wholsome, for the manner of delivery, in a grave and sober manner, such as becomes the oracles of God.

3. But what is that same [...], A form of sound words. that same form of sound words? this one thing that the Apostle intimates. I shall afterward, when I come to the Application, expresse more par­ticularly of it; but for the present I shall com­prehend all in these two things, which I con­ceive are enough.

A form of sound and wholsome words: The matter in­tirely collect­ed. I conceive the Apostle means, the matter intirely collected; a collection of the principles of Reli­gion, and the principles of Divinity; a suffici­ent and intire collection, and drawing toge­ther, [Page 28] and imbodying (as it were) of the necessary principles of Religion; which every Minister should have a care to conveigh to the people, and every people, care to treasure up. In the matter, I say, an intire and sufficient collection; I know there be many degrees of it, but I shall touch that afterward; for the present, I expresse it onely in the generall, a sufficient intire collection of the main truths, and principles of Religion, to take care to conveigh them very solicitously to the hear­ing of the people.

2. But then again (though this be the main in my apprehension) that the Apostle here in­tends, yet I will not exclude another thing too, which seems to be included: viz. Method aptly digested. Method aptly digested. Some care must be of the me­thod, as well as of the matter: that there might be a sufficient collection of all funda­mentall principles, & that it might be digested (as well as collected) in some usefull method: the word it self, [...], according to the genuine signification of it seems to aim at this, for it is no more but a generall delineation, or draught; and the truth is, it is impossible that where there is a multitude, but that multitude must be regulated by some order; if multitudes of principles be delivered without an order, it is without its beauty, and it will be a great prejudice and hindrance, both to the under­standing, and attention of them; and to the [Page 29] memory, and retention of them: and there­fore I suppose this is here likewise compre­hended; the words seem to import it, how­ever I say not that the Apostle fully intends this, because it is but accidentall; yet I do not exclude it, but think that a fit method and order, for conveighance, is somwhat necessary.

So that now we have in generall, 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 conveigh words, that is, divine truths, such as may be sound, sound for the matter, sound for the manner of conveighance of them; to conveigh them in­tirely collected, (in a body, as it were) and di­gested in some artificiall 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 speciall circumscription of this object (besides this generall) in two things which I will but mention, The speciall circumscripti­on of the Ob­ject. by way of que­stion; as,

1. What those truths are, that we should have a speciall 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, Divine truths. and recei­ved by divine revelation from him; but that we have expressed already.

[Page 30]2. Such as are fundamentall truths: there should be a speciall care had of seed corn, of that which will bring the crop: Fundamentall truths. if men will have a continuation of corn, they must have a speciall 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 fundamentall principles of Religion; although we must have a speciall care of every truth, yet of these especially: and these are here spoken of.

The summe of them is Christ.1. The sum of all, is Christ: faith and love in Christ, is here shewed, that Christ is the very kernell of all; and in truth, all fundamentals of Religion, (Religion it self being nothing else, The parts are, faith and love. but to bring us to God in Christ, and to reduce us home to our happinesse that way) the whole work and foundation is nothing, but to bring us to God in Christ; a cleer and full conveighance of this, is all that is funda­mentally necessary.

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

What are those truths that are fundamen­tall?

Answ. Those truths are most properly fun­damentall, Summe of all, is Christ. without which we cannot be made partakers of Christ, nor be inabled to do that, by which we may be made partakers of God in him: and so the sum of all is particularly [Page 31] mentioned here in this phrase, by faith and love, which is in Christ Iesus (I gave an intimation of another sence 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, Parts are the principall part, of the foundation of the principles of Religion; yea all the whole truth, and foundation of Religion, Faith appre­hensive. may be reduced to matters of faith, and matters of practice; to a lively faith, working by love: Love active. all that is requisite, and required, may be brought within the compasse of these two.

Many Expositors do apprehend, that this is the principall 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 practising of these duties that do depend upon that.

Thus much for the explication of the object.

SERM. II.

[...]

WE entred 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 wholsome words, in divine and fundamentall truths.

[Page 33]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. Act.

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

1. The first is [...] have them.

2. The second in the next verse [...], pre­serve them.

[...] have a forme, Have them. (I shall but very briefly ex­presse what I conceive may be comprehended in this.)

1. Have a copie of them about thee written; The copy of them, Written, Printed. and if possibly printed, as the word signifies; for the very same word that is used for prin­ting, is made use of here [...] which is a kinde of stamping: So that the Apostle would have Timothy to have a copy of the collection of wholsome words, aptly digested, written, and printed: but this is without, and therefore

[...] Have them too within, have the originall laid up in the treasure of

[Page 34]1. Thy understanding, labouring to appre­hend, The originall laid up in the Understanding Memory, and to grasp, and know divine truths:

2. Thy memory, that thou maist retain them and hold them there: Have them ready at hand, that they may not only be kept as some great mens 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 seeke, but at hand, and fresh in memory.

Affection.3. Thy affections, closing with them, and imbracing of them, and holding of them there; which is the best hold-fast that can be: for though we doe 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 doe re­murmorate and rise against those truths, not closing with them, and imbracing them in his affections: for the soule which is the principall thing, and the utmost thing, is not master of it, hath not these things, nor any of this nature, till he imbrace them in his affections, and close with them.

2. But then in the second place there is ano­ther thing, Keepe them. and that is [...], keepe them; pre­serve them, which is the second act.

I shall expresse what is meant by that very briefly: There may seeme to bee intimated three particular duties in that, which are ne­cessary for the keeping and preserving of di­vine [Page 35] truthes: for though a man have them setled in him, in his understanding, and memo­ry, and affection, yet there is something more required for the keeping and preserving of them; and which addes something to the for­mer, which in these three things as I conceive (as I said) may be comprehended.

1. First, patronize and owne them, Patronize thē with and defend these divine truths against all corruptions, a­gainst all alterations, and all prevarications, which might pervert that forme of sound and wholsome words: which must be done,

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

2. We are to use not only our best abilities, for so every private man must doe; but pub­lique persons, Authority cau­tiously, they must ingage 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 subtilty; by wit and authority, even by our best abilities, and best authority.

[Page 36]2. We must keep them, not only by patro­nizing and defending them, for profession may reach so farre: but also Christians must labour to keepe these divine truths by practising of them sincerely, Practise them sincerely, fruit­fully, and con­stantly. fruitfully, and constantly: I say by putting them in practice: For although wee 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 spirituall gifts, and so spirituall truths, is to preserve them by practi­sing of them: and they that doe not conscien­tiously practise those truths they know, are in the ready way to lose the truths themselves. It will not long hold out, that a man should retaine his integrity of judgement, if he admit of any violation of those truths, in a contrary practice: Corrupt practice will corrupt a mans judgement: though his judgement were ortho­dox and sound, though he had them there, yet if he did not practise them, the nature of the thing is such, that his judgement will reflect upon his practice, and so be ready to defend what he practiseth, out of pride, and Gods just judgement: for when a man doth not love the truth, and shew the love of it in his practice, God giveth him up to errours, and so to lose that truth, which otherwise they formerly maintained, and would otherwise have happily held and kept fast.

[Page 37]3. So farre as this injunction reacheth to Timothy, and such as he, and so farre as it con­cernes any other degree too, but especially them; there is another thing too, another duty comprehended under this keeping: and that is to propagate them, Propagate them seriously, by planting, watering. studiously by planting and watering; I say propagate this truth: For as it is with corne, 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 for ever there; nay if you put it into your bellies, it will doe some service for the present, but not alwaies be preserved there: but if you take these graines, and cast some of them as seed into the earth, then you may pre­serve it alway by propagation. God hath gi­ven this in nature, that there is no creature in the world that of it selfe is perpetuall; but God hath given it an existence and being, and not only so, but a way of propagating to every thing, and to mankind as well as to other crea­tures, to increase and to bring forth: the which though the particular bee Gods gift, yet the thing is propagated into forme (though not the thing it selfe) by the creature instrumen­tally: In this case there is some similitude; the best way, the most safe way, yea the most gratefull and acceptable way to preserve di­vine truths, is by an endeavour, studiously and [Page 38] carefully to propagate it, that I doe not hide my talent in a napkin, that I doe not bury any divine truths: aurum celare & veritatem, are both alike: we must not conceale any truth, but manifest it, and propagate it to others, and so, as that though my selfe 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 remaines now,

Manner, as3. The third thing is the manner of the per­formance of this duty how it must be done: And in a word, we should not sleightly doe it, or carelesly, but with all diligence and indu­stry, and watchfulnesse, labour to get and to keepe divine truths: there is so much intima­ted in the second stile that is given to those di­vine truths, they are called in the 13. verse a forme of sound, or wholsome words; and in the 14 verse, that good thing, or that rich thing; in the original it is [...]: 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.

A sacred De­positum,1. Because they are a sacred depositum: wee are not propriators, but depositors; they are not our owne to doe what we will with them, to squander them away as we list, but they are Gods, and he doth deposite them to us, layes them up in us, as committing of them to our custody, and requiring them againe of us, that [Page 39] so we should not see them imbezzelled, or cor­rupted, or abused, because God hath commit­ted them to us as a [...], as a sacred de­positum.

And then again, is [...], 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, A choice trea­sure. 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 mans 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 [...], a deposi­tum, wherein is required the trust and care of a friend to be discharged; But it is [...], that same good thing, that same choice thing, that same beautifull 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 [Page 40] I say, Gods glory, and our salvation, which is much more than our lives, is committed to our trust, when those Divine truths are deposited with us,

The Persons.4. The Persons that are obliged; that is the last thing to be explained: whom this injuncti­on concernes.

Here is but one directly expressed, and that is Timothy; but yet we may extend it, and that with good analogy, and upon good ground and reason further: as

Paul.1. Paul he must have a care of it; of keeping of it himself, and committing it to the care of others, and stirring up and provoking others. It concernes Paul, they that are highest and most principall in the Church, it concernes them principally, and originally, that they should have a care of them; they should be the the first wheels, the primum mobile, that set all the others on work, and have a grand care of keeping this depositum.

Timothy.2. All Timothies, all the ministers of Gods Word, who are Gods [...], his dispencers, his stewards, and whom God hath reposed speci­all trust in: It is committed to their care in an especiall manner, and they should looke to it.

Every Christi­an.3. The whole Church of God, and every Christi­an, as this is a depositum, though committed personally to some, yet not meerly for their personall good, but for a publique and an uni­versall good: Divine truths, and the integrity, [Page 41] and purity, and soundnesse of them, is a thing that concernes not only, (though chiefly) the Ministers, but it concernes the whole Church of God, and all Gods people, that they should be preserved without violation, without con­tamination, being given for a publique good, and the publique good of all and every one in particular depending on it: so that it concerns all and every one in their places.

Thus of the explication.

2. The Proofe. Proofe,

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

First of all premising this, that I shall not endeavour (no not so much as meddle with) the proofe of every particular, or presse the confirmation of every particular contained in the explication (as being not so requisite) but to carry the maine summe of the point.

We see this to be a cleere and a divine truth, that it is the duty of all, especially Ministers, (whom God hath especially intrusted) to look to the preservation of the purity of a forme of sound doctrine, of sound and wholsome words, we may see it I say,

• 1. By Scripture, and
• 2. By ground of reason.

[Page 42]1. Out of Scripture, besides this place, where­in it is punctually and fully expressed, By Scripture, and no wonder, because the injunction belongs in a more especial manner unto Ministers, and there being not in many places this charge commit­ted, and particularly directed to them, but in this Epistle of Paul to Timothy, wherein it is principally set downe: but yet it is divers times repeated in Scripture. And I shall give some other places which warrant the same thing.

1. The Apostles recommend this to us by their owne example. Examples, I will give but one generall instance in that kinde, and one particular.

The generall instance of the duty is this: you shall finde that almost every Epistle of Paul, and in some proportion it is observable in all the rest of the Epistles, I say almost in every Epistle there is an [...], i. e. there is a delineating, a drawing of a platforme of wholsome words, according to the substance that is here mentioned; and according to this object faith and love, (For all matters of religi­on are matters of faith, or matters of love, in the practice and exercise of faith) and this is commended to us in all the Epistles: the for­mer part and the greater part of all the Epistles is to deliver matters of faith, to rectifie mens judgements, and season them rightly with the knowledge of divine truths necessary to salva­tion; and the latter part of the Epistles, is, to [Page 43] descend to practicall duties, to the fruits of faith in the matters of love, which is the com­passe of all Christian duty: And amongst o­thers, that first Epistle of all is to this purpose; which was not placed first for order of time, because first written, nor so much for the order of dignity, because the Romanes were the principall people in the world, it is not there­fore (I say) placed first of all the Epistles; but because it containes this more fully, and ex­presseth a form of sound and wholsome words; there, doctrines of faith, and duties of life, that issue and flow from faith, as fruits of it, are more cleerly distinguished, and more fully ex­pressed than in any other, although it is in some sort in all. Now besides this generall instance, I shall give but one particular instance, and that is in Hebr. 6.1. Therefore leaving the doctrine of the beginning (or principles of the doctrine) of Christ, let us be led forward to perfection, not lay­ing againe the foundation of repentance unto dead workes, and of faith towards God. There is expres­sed both what the principles are, and what that same forme of sound or wholsome words is; the doctrine of Baptisme, as in the next verse, lay­ing on of hands, resurrection from the dead; There are some few heads repeated, which are as milke for babes, the forme of sound words, which are (at least) for beginners, in the first beginnings and rudiments of Christianity, and those that are the first points in religion: The [Page 44] Apostle gives for babes a form of catechising, a forme of sound and wholsome words: And there is intimated in that place, that as there is a shorter and briefer forme of sound and whol­some words, for a manuduction or entrance to beginners; so there must bee a larger, fuller forme, and more compleat, that did extend farther, and comprehend more in the know­ledge of Religion, and the things that belong to it, for those that are come to more perfection and ripenesse of yeares.

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

In Rom. 12.6. the Apostle there begins to direct every one for the discharge of their du­ties, in their severall places in the Church, ac­cording to the right manner; and among the rest the rule that is given for those that are Ministers, called there (in a generall sense of the word) Prophets, he saith, Let him that pro­phesieth, prophesie according to the analogy of faith: [...]: I know there may bee some disputes what may be the true and exact meaning of the analogy of faith: For present I take that which is not contemptible, nor from a contemptible author, viz. Calvins in­terpretation, which is, that by faith is meant there, the prime and fundamentall axioms of faith; the fundamentall truths of Religion, and all doctrines that are delivered in the Church [Page 45] must hold analogy, hold proportion with those prime and fundamentall truths, which are the forme of sound and wholsome words, by which al other must be regulated and squa­red, that they may hold analogy and proporti­on with that. And in this same Epistle, the next Chap. 2.15. he saith, Study to approve thy selfe to God, a workman that needeth not to be ashamed, rightly dividing the word of truth: now this seems rather directly to ayme at, or at least directly to suppose that there should bee a forme of sound, or wholsome words: in the delivery of which a man should approve himselfe so, as that he needs not to be ashamed, and according to the analogy of which, he should divide the word of God aright, holding proportion with it: though I confesse there may be another in­terpretation (though it seeme not so sutable to that place) as, to be able to speake a word properly to every one as it may concerne him, to the weake to strengthen them, to the strong to build them up farther and farther; to the tempted to arme them: so some would have the meaning of it to be: but this seemes not to me to be the right, for, the dividing of the word of truth aright, seemes rather to intimate a dispensing of it, in such truths and soundnes as may agree with the forme of sound, and wholsome words. And in the 1 Pet. 3.15. the Apostle there requires, not only of Ministers, that they should have a forme of sound and [Page 46] wholsome words, and that they should be able to deliver themselves in that fashion; but hee seemeth to require there so much of people, of Christians, by that precept that he doth in­joyne them there, that they might be able, or ready to give an account, or reason of their hope that is in them: that is, to be able to apologize for it, and to stand up in the defence and main­tenance of it: Now if a man be not well groun­ded in a forme of sound and wholsome words, if hee understand them not, remember them not, nor be versed in them, he will never bee able to give a reason, an account of his faith and hope; much lesse will he be able to main­taine and defend it, against the hereticall and superstitious cavils and objections that will be raised against it, which every Christian is bound in some degree to ayme to get an ability of: and indeed it will be the foundation of his stedfast standing, for no man can be stedfast in that which he knowes not, nor feeles the bot­tome of. Therefore we should bee versed in the grounds of Religion, in a forme of sound and wholsome words, that containes the prin­ciples of faith, and that we may be able to know what is our duty. And there is some­thing to the same purpose in the Rom. 6.17. Ye have obeyed from the heart the forme of doctrine, which was delivered to you. But I shall omit that for the present, and I shall give the ground of this.

[Page 47]2. The ground and reason of it, that which makes this appear to be a truth, and a conside­rable truth, that we should all labour to get, Reason. and hold fast a form of sound and wholsome words, even the sum of religion; is because

1. There is a great necessity of it; Necessity.

1. Not only in regard of the Commission and injunction that lieth upon us, & the trust that God hath committed to us (as I did intimate before) we are but depositors, and God hath com­mitted this to our care and charge; charged us with it, and expects our faithfull discharge in it: not only because of this I say, but

2. In regard of the manifold oppositions, and danger of corruptions of divine truths, by the subtilty of Sathan and his instruments, and their malice: If Christians and the Church of God did not throughly acquaint themselves with it, and bottome themselves on it; they could never be able to justifie the wayes of God; and the truth of God, nor to vindicat that, from the many subtill windings, which the Ser­pent will use to corrupt and pervert the truth. I purpose not largely to expatiat, but only to give a hint of things, and therefore I shall but adde a second: Utility.

2. It is of great utility, as there is a great neces­sity of it, if we would not have the truth over­whelmed, nor errors to be spread over, and o­vergrowne in the face of the Church: So there is an infinite benefit, and advantage, and utility [Page 48] that redounds to the Church of God by this course of having (both in general & in particu­lar by every Christian) of a form of sound and wholsome words: there is, I say, an infinite be­nefit and utility (besides the necessity of it) that would redound to the Church of God in gene­rall, and to every Christian in particular by this; Let me name but some few, and but name them:

A Band of1. Those truths, the main truths of Religion being preserved pure, and sound, and uncor­rupted, will be a great band of

• Verity,
• Vnity, and
• Vnanimity.

Verity,1. Of verity; it will be a band to hold toge­ther all the truths of God, if the main ones be kept, if the fundamentall principle be purely kept, it will be a band to hold and soder toge­ther all the other truths, and to rectifie them, if there should be any swerving.

And as a great band of verity, so it will be a band of unity in the Church of God, Vnity, and unani­mity: Vnanimity. For herein lyeth the unity of the Church of God; not that every man agree in every par­ticular opinion, concerning every particular thing; but if they do agree in the main founda­tion of Religion, in those things which are suf­ficient to salvation; and such are sound and wholsome words; such as that all that are to be saved, are to be saved by beleeving and practi­sing [Page 49] of them. If they be retained, (though there be other differences, yet) this will be a band of unity, to make them close and soder together.

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

• Heresie and
• Controversie.

It would be a bar against heresie: Heresie. This will be as it were a bar of fortification to keep out the entry and incroaching, and prevailing of here­sie. If we stand upon our guard, and upon good ground, in the maintenance and defence of the maine truths, there will be no breach for heresies to enter in then, it will much keepe them off: But the neglect of our watch and guard in this worke, our slacking of our care about the preserving of this, takes away this bar, and giveth advantage to the envious man to sow his tares, and to the corrupt man to bring corrupt doctrine in; because we neglect our care in preserving divine truths, making it a matter of no consequence: but I say the pre­servation of this would preserve the Church of God from heresie: It would bee a barre to heresie: and as to heresie, so

It would also be a bar to controversie; To crontro­versies. 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 [Page 50] and the learned, who otherwise agree in the maine: for we must distinguish betweene con­troversies, which are of two sorts. There are controversies

• reall, and
• verball, which

are but [...] janglings about words.

And yee shall finde this by experience, I meane those that are versed in those things, (I dare be bold to say it) if they will but consider it, that the greatest part of the controversies that are among the godly and the learned, are not so much reall controversies, where there is a keeping close to a forme of sound and whol­some words (for that will keepe off those) but they are verball controversies: Now I say those controversies would be prevented, if a forme of sound and wholsome words were had in the Church carefully, and so as that it might be publiquely and generally knowne; for then men know one anothers language, in what sense they speake, and how they use words: for the greatest differences that are amongst us, are be­cause that men understand not one another, the language of Babel is still retained among us, so as we understand not one another, and there­fore we differ: as about justification by faith, one takes it in one sense and another in another sense, and so it makes them differ and jangle one against another, when indeed it is but the difference of words: so that I say, who ever [Page 51] will take a view of the many controversies that are, he shall finde, that the greatest part by far are but mistakes of words; which a forme of sound and wholsome words established and setled in the Church, and publiquely knowne, would exceedingly prevent: for that would determine and limit the use of words in which they are to be taken, and men should be bound to use them that way (especially when they speake controversially and exactly) and not in another way, which alone breeds dissentions and controversies.

3. This would not onely be a band and a barre (as I have already shewed) but a key: A key of un­derstanding. It would be a very excellent key of the understand­ing, to increase and facilitate a mans apprehen­sion and understanding of all particular truths. If a man were but well acquainted with a form of sound and wholsome words for the maine truths, it would lead him (as it were) by the hand to the understanding of other truths more remote from the foundation; he might grow and arrive to the knowledge of them, being led (as it were) by a divine light, from that light hee hath by a forme of sound and wholsome words, leading to the knowledge of things which are more obscure and remote, advan­cing and wonderfully helping the understand­ing, if there were nothing else: For it is in this case with truths as it is with coales: coales when they lye single, they doe not glow or [Page 52] shine and heat men; but when they lye toge­ther, the very lying together doth increase the life and light of every one of them: and so the body of sound and wholesome words, he that understandeth them, that very understanding and comprehending of them all together, it giveth light to other truths; whereas if men would take them single, without that borrow­ed light it receives from another, they would be more obscure. There is nothing doth more facilitate the understanding, than to have a forme; the very comprehending and having of them in a mans eye and memory, it will help him, and guide him to understand every other particular truth, hee having all of them in one forme, which would not be so cleare of them­selves alone, as they are all together; and for all others that are deducible from them, but farther remote, it will facilitate a mans under­standing of them.

A locke of me­mory.4. Againe, it will not only be a key to open the understanding, but a locke also to locke up the memory, to keepe the treasury of the memory fast and safe. There is nothing in the world doth helpe memory more than method and or­der, and to have things (as I said before) com­prehended in a forme, intirely collected and aptly digested, I say to have an [...], it would exceedingly helpe the memory and it for two reasons.

1. Because, whatever helps the understanding, [Page 53] must needs helpe the memory: A man doth not remember those things that are obscure; those things in reading or hearing, which the under­standing perceives not well, the memory clo­seth not withall: for that which is lockt up in the memory, must enter in by the doore of the understanding, or else it will never get in the inner treasury of the memory; and that which is a key to helpe the understanding, will bee a lock to help the memory.

2. Because of the harmony and sympathy that one truth hath with another. It doth wonder­fully help the memory, if a man doth but catch any one thing for the whole, for by that hee hath a hold-fast to catch also any other parti­cular that he hath lost; if his memory catch one particular, that will helpe to bring all the rest. As for instance, if a man have a chaine of many linkes, though he let goe many of them, yet if he hold fast any one of them, that will draw all the rest up againe: so if a man hath gotten a form of divine truths linked together, aptly digested, if his memory let slip one link, and another linke, yet if he doe remember but any one particular, that one linke will helpe to draw in all the rest againe.

5. A forme of sound and wholsome words had, A helpe of use to will bee a wonderfull helpe at all times to a Christian, in the knowledge he should have of any divine truths. I shall instance onely in two.

[Page 54]1. A man shall exceedingly much more pro­fit by others then he doth. Profit by others. Suppose a Christian come to heare the word of God, heare a Ser­mon, this Minister or the other Minister, let us put the difference thus; there comes one that is a meere stranger to these truths, all that is spoken will be novelty to him: but there is an­other comes, who hath the grounds of Religi­on laid in him, that hath in his minde and me­mory a forme of sound and wholsome words; this man will be able to profit more by a Ser­mon, than the other that comes in a stranger upon a sudden to it, having no former grounds: As before a dye that is perfect and durable there must be some preparative that makes the ground, (if you would have it a good colour) if you put your cloth to receive it at first, the first tincture (though it be that which will pro­perly give the dye) will not doe it, if that it be not prepared before: so it is in this case, if a man have not some forme of sound and whol­some words, if a man have not laid some foun­dation, all things will be like an Iland in the sea, and he cannot come neer it to comprehend it: But if he have laid a ground-work before, he can reduce what he heares to that, and so by the helpe of it, standing upon his forme as on his bottome, hee can come to reach and comprehend all other particulars.

To be profi­table to others2. It helpes a man (to mention no more) as to profit by others, so to be profitable to others: [Page 55] and this is a thing which concernes not onely Ministers, whose office it is to teach and in­struct others; but it also concernes every one in their place, thou shalt teach thy children, and thy family, Deut. 11.19. There is some teaching and some conveyance which every Christian is bound unto in their place. Now how shall any man teach, that hath not learned? He that never was in a shop, cannot set up at first upon the score, but hee must have something of his owne: and it is impossible for him to teach another well, that hath not himselfe some ac­quaintance with the platforme of sound and wholsome words, that hath not taken some paines, and made some progresse in that, it will be impossible to teach, I say (at least) judici­ously, or profitably to convey any thing to an­other. But this now if a man had, it would be a continuall treasury, a store-house to furnish a man on all occasions, to bee communicable profitably to others, and withall not make any diminution at all of his owne store, but rather adde to and increase it.

To come now to the Application. Application.

There be two things that I intend to doe in the application of this point.

First to draw those inferences out of it (ac­cording to my ordinary course of application) which naturally arise from the consideration of the point: and that being done,

In the second place to take the limit and oc­casion [Page 56] (for you know I take this text to be as a porch and entrance to the discourse that I de­sire to prosecute) to acquaint you in the gene­rall with the whole platforme, to carry it as it were over the stage, which if God grant life and liberty, (which I doe not promise) I in­tend to goe thorow: only before I will ac­quaint you generally, I say, with the whole view and prospect, Generall. (as it were) as Moses he had a prospect of the land of Canaan from mount Nebo: so though happely I shall not live to be able to carry you to all the particulars in the whole platforme; yet to set you (as it were) in sight, to carry you on the mount, to let you see the view and description of all that which I intend to goe thorow, if God give ability and life: which thing I conceive will bee very usefull and profitable to make way to that which I intend to handle in the particulars: but I shall purposely omit this till the next time, and only for present dispatch the gene­rall application. And in a word there be these three things I shall inferre hence.

Iustification of observers of this rule: Persons, whe­ther Paul, Timo­thy, or the Church.1. Here is a justification of the observers of this Rule, and that is,

1. Of persons, whether, Paul, or Timothy, or the Church. If this be so, then this justifi­eth the wisedome, and fidelity, and zeale of all the Churches of God, and all godly men, Paul and Timothy, and others in all times, that have been carefull to establish and preserve the forme of [Page 57] sound and wholesome words, that it might receive no tincture of any corruption; But (as the Apostle Iude giveth an intimation, (and an item to Christians) did contend for the faith once received. Secondly, of the manner of obser­ving of it, for this hath beene the care of the godly in all times, who have beene carefull to walke according to this rule, Manner whetherby: and have had plat-formes, and that in many kinds. I will give some taste of some few in a word: It hath beene more publikely observed in their Creeds and Confessions: Publik Creeds, Confessions. Hence it was that the Church of God did gather together, and compile as it were in a bundle, in the short com­passe of the Creed, the summe of faith, as the epitome of those things they beleeved, and the ground worke of those things that are to be beleeved as necessary to salvation (accor­ding to the measure of those times, and the light and growth of those times) judiciously and exactly: for it is not to be supposed that the Apostles themselves did it, but some others. And this hath beene the ground, that there is no Church of God, but generally hath had; and usually have their confessions of faith, the summe of what they professe in their doctrines of Religion compiled toge­ther in so many articles, as their wisedome thought meet, to comprehend the most neces­saries in, and so to discharge that which the Apostle injoynes them, to preserve a forme of sound words. More privatly, Private wri­tings for▪ it hath beene [Page 58] the care of men, (and a commendable care) according to this rule to deliver a forme of sound words, Vnlearned in Catechismes. both to unlearned and beginners in a way of Catechisme, expressing the fun­damentall things of Religion to the unlear­ned; and in a systematicall way for the learned proficients, Learned in a Body of Divi­nity. to compose a body of Divinity, in as narrow a compasse of substantiall, and pi­thy principles, from the top, to the bot­tome as they could. This hath beene the care of all the Churches publikely and privatly, they have discharged their fidelity in this charge; by their faithfull care, that there might be still preserved and kept in the Church of God, a forme of sound and wholesome words: And it hath it been their wisedome to doe it, for by this care they have not onely built up the godly with a trowell in one hand as it were, and withall, as with a sword did cut downe, and stop the gap by which heresies would creepe in: and it hath beene their praise to do it with zeale: if it be such a sacred deposi­tum, such a choise jewell, they are not (at least) to be blamed that Sacrifice themselves for it, who may as David, say, The zeale of thy house hath eaten us up: that have spent themselves in de­fence of it, from all errors, and heresies what soever.

Reprehension of2. But then secondly, this may be a just re­prehension to all, that either

Perfidious­nesse.1. Perfidiously deale with the truth, instead of taking care to preserve sound truths, doe [Page 59] sit upon their desks, and beat their heads in studying, how they may cunningly pervert sound and wholsome truths; and how they may bring in darke errours and corruptions to poyson the people of God, instead of whol­some and sound words, use a poisonou lan­guage: This reproves their perfidiousnes: they are far from this: or,

2. They that neglect this; Negligence. any that have bin too remisse, though they have not bin perfidi­ous, and yet even in this cause, as the Lawyer speakes, lata negligentia dolus est: He that is grossely negligent (though he go noe further) I say he that is grossely negligent, it argues there is foule play; when he is so negligent, that he winks and lets all corruptions creepe in, he cannot but be perfidious: He that is negligent is iustly reprovable. Folly. I might take occasion here to reprove the folly and simplicity of weake Christians and ordinary people, that thinke all this to be but superfluous care and doings, which the Apostle sets so high a price on, and is so frequent in pressing Timo­thy to have a care of.

3. But in the third place; Exhortation to This may be a ground of exhortation: And because the time hath prevented me, I shall but expresse them briefly, and that in this order.

• 1. Humbly to the Church.
• 2. To the Ministry.
• 3. To every Christian.

1. First, I might humbly suggest here to [Page 60] the Church, that they would take care; that there might be a speciall and choyse care taken, The Church To take care to provide a forme of sound and wholesome words, For learners. not onely for learners in generall, but in a threefold ranke: It would be necessary to be done in three rankes and degrees, as there be three rankes of persons: which is not mine owne, but the Apostle Iohns distinction, which I noted before, and will make use of now.

The Apostle Iohn rankes men into 3 sorts.

1 Iohn 2. There be

• 1. Little children, or babes.
• 2. Young men: 3. Fathers.

And according to these for institution & in­struction, it would be necessary to have severall distinct formes, of sound words for all these.

Children.1. For the institution of children, babes, be­ginners in Christ, the first Catechisme of the lowest forme; which should be such as should comprehend onely the plaine, and necessary, and saving truths, and goe no further, but for­beare all medling with the knowledge of other truths. It is enough for them not to be over burthened; it is better if they sucke but the milke that will nourish them to eternall life, they being capable but of milke, and being but babes in Christ.

Youngmen.2. There must be another platforme more full and large, (for men will not be alwaies chil­dren, not alwayes babes, not alwayes fed with milke; they will in time be young men, and they must have stronger meate,) they [Page 61] must have a more full forme, and patterne, com­prehending not only these things that are ab­solutely, and immediately necessary to salvation, but such as have a kinde of connexion with those that are necessary; such as are neere of kinne to them: and so to enlarge the bounds and pale of the Catechisme, according as their capacities are enlarged.

3. Men grow still, Fathers. and they are not at a stan­ding state, they come to be Fathers, there is a rise and growth: young men may get strength by such a middle Catechisme, that compre­hends all the necessaries, and something more then that which is absolutely necessary, for further improvement: But there is a third ranck of fathers, who are growne to the greatest perfection, that ordinarily Christians may grow to, who are to have, not only for them­selves, but for others, as parents to convey to their Children and Families; and therefore for these, there ought to be a fuller and a complea­ter form, that may have a compleatnesse in many other things, which though it be not absolute­ly necessary for the second ranck, or this (abso­lutely I say) yet it is very profitable and usefull in this third degree. Now as there should bee had a plat-forme for learners in these three rancks; so there should be a plat-forme for tea­chers, for Ministers of the Word: If there were such a full and compleat forme of Divini­ty, as comprehends enough for Ministers to know, judiciously and soundly, and soberly [Page 62] composed, it would be an excellent establish­ment and setling of all men in the right way; it would exceedingly advance all those other ends (which I mentioned before) for which this is profitable; hereby would appeare more clearely, some things that were more obscure before.

Caution.2. Let me ad this Caution, which is, that this had need to be done,

Let it be Choyce.1. With the greatest Choice of abilities and parts; the most grave, the most pious, the most judicious had need to be employed about the composure of this forme: It is not enough for every private man to contribute his owne pri­vate forme, but it must bee with the publike judgement, and currant consent of the most an­cient, and of best worth in the Church of God, and thereby it will (as it should) bee done a great deale more usefull, and substantiall.

Close.2. Every one must keepe close to the patterne and language of the Spirit of God, to deliver, as neere as possibly he may, those things that are to be converted to the Church of God, accor­ding to the language of the spirit of God, that nothing may be delivered but the Oracles of God, and in the language of Gods Oracles.

Charitable.3. That there should be no peremptory pressing and urging of everyone to all the particulars: It is e­nough that a man receive the Body, and agree & professe the same maine body of truths; there should not be a tyrannicall pressing every man to hold all the particulars, but all tendernesse [Page 63] must be used in the Church as by a mother.

4. Fourthly that these things what ever they are, they must not be alwayes of a perpetuall tenour; Changeable. Though they should not be lightly changed, yet they should not be unchangeable, but there should be roome for more: And it we [...]e not a­misse that such things should be often imprin­ted, and at every reprinting there might be a revising of it, by the most learned and eminent, that there might be (if need were) an Epidosis, a continuall growth and encrease of light, as indeed there is: for to instance, there is a great deale more light in these times, then there was an hundred yeares agoe, at the beginning, at the dawning of the day of reformation: And there­fore what ever was done then, though they did it with their best wits and abilities, yet it is but weake in comparison of those times: Though that wee be but children to them, yet by standing upon their shoulders wee may ad­vance and further our selves to see further then they; And see in proportion time after time, thete should be a labouring to make it more accurate, cleare, and perspicuous; and to cor­rect and rectifie some of them that may swerve and did slip a little for want of light; and in a word, to make use of those gifts which God is pleased to vouchsafe to communicate to his Church more and more every day; by vertue of which they may doe more then others that have gone before.

2. And in the second place (to passe from [Page 64] our humble exhortation to the Church) for Ministers, this might bee an exhortation to them, Ministers to that as they should take care of all o­ther parts of Divinity, so they should take care of this, to ground themselves in, and with­all, communicate to others, a forme of sound and wholesome Words: not words only, but whole­some words, and a form of wholesome words, to load the people through the maine things, not one, but all: to deliver the whole truth of God, as the Apostle speakes, though in some­what a different sence. Time hath prevented me: in a word therefore, there be three wayes of ministeriall exercise, (as I humbly conceive) which might be most advantagious and usefull if they were used.

Expound.1. The first thing that I would have done, which might be exceedingly usefull (though not so well regarded) is, a course of the meere and bare Exposition of Scripture; to goe through a whole Chapter, or some part of it, and so to explicate it, and de­liver the full summe: It would bee wonder­full profitable and necessary, to acquaint the people with the whole Chapter, and the maine scope and principall things that are in it, and goe no further, not to descend into every particular in it, onely by this in­terpretation to make the people acquainted with the Scripture. This indeed is the lowest degree.

2. And then there is another thing which [Page 65] I would have them to doe, to take another course like that of ours, viz. Expectation. Dogmaticall, preaching upon se­verall texts, and severall points, but yet so as these severall points might hold connexion, to be made up in a body of Divinity, for the comprehension of all things necessary to be knowne (which we now intend) and that is a­nother way.

3. But then there comes in a third thing, Historicall truths. as the first should comprehend the explanation of the Scriptures; and the second should be for all the doctrinals; so if there were a third thing added, which is a course to comprehend all the exemplary historicall parts of the Scripture, part by part, treating in them not of every par­ticular part of the Text, but of the most re­markable examples in them: As, how God hath governed and preserved by his provi­dence the Church in all ages from the very be­ginning of the world till the flood, and from that till the promulgation of the Law; and from that till the building of the Temple; and so till the Nativity of Christ: and so carrying all along, this would be an admirable thing to strengthen religion, by seeing how God in all ages hath managed his Church; how he hath gone along with it, and supported his truth, and shewed his goodnes and mercy in a sweet and gracious way: and so in all the Scripture to marke out all the singular passages and ex­amples of Gods providence. These would be [Page 66] best altogether, although every one of them be good in particular.

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

Private Chri­stians.1. They would not thinke this to be a thing out of their spheare and walke, and therefore that they would labour, and aime not onely to have some scramblings and scrapings, Force to duty. some broken ends of knowledge; to harp upon this point, and that point; But to labour and strive to come to the knowledg of a form of sound and wholsome words, to the whole body and frame of Divinity (at least) according to their capacities, every one according to their form: If he be a child in yeeres, and apprehension to have the lowest kind, labour to come to the lowest form: and so for yong men, and fathers to carry it along through all degrees: So that let no Christian thinke this without the com­passe of his duty, or unprofitable for him, for he shall gaine by it aboundance of benefit and profit: He may gaine all the benefit I menti­oned before; It will help his understanding, and his memory; and his performance of duty, make him receive more profit by others, and make him more profitable unto others, it will every way advantage him:

Fear no diffi­culty.2. And let no man thinke that there is an impossibility in it for him, and that it is only for [Page 67] the learned; for besides that ordinary blessing that God hath vouchsafed us in letting us have the Gospel; he hath vouchsafed more extraor­dinary wayes of knowledg in our times, than in any other: As it is with trees, they are some­time so laden with fruit, that they doe even bow downe to the ground againe, so as that a child may gather from them: God hath so fil­led this age with knowledge, and so plentiful­ly vouchsafed it, that it bowes downe, that it offers it selfe to us, and that so familiarly and facily, that none of ordinary capacity (it being in our owne language and tongue) but may at­taine unto it, even children: and withall the difficulty will be taken off, if we consider, that it is not required in the highest degree, but ac­cording to the degree and capacity of every one; God doth not require the highest forme of those that are of the lowest; but onely the highest of the high, and the low of the low ca­pacity: And there is no Christian, but in some form or other, at least, is capable of it: It were worth the while therefore to set our selves a­bout it, to labour to attain the summe of divine truths, and to carry it as a rich treasure about us; to make us exquisite for every practise and discourse.

SER. III

[...]

WEe observed out of these words, one main point, viz. It is a matter of high concernment for all to have, and to keep cautiously, as a sacred depositum, as a rich treasure, a form of sound and wholsome words in Divine, and funda­mentall truths especially. We have dispatched the explication, and confirmation, and application. There remaines nothing now, but that which I promised to discharge; viz. to acquaint you [Page 69] according to this rule, and my present scope, (it being my purpose to enter on a form of sound and wholsome words, even to compre­hend the whole body of Divinity, at least the substantiall and maine truths, that are necessa­ry to be known and beleeved to salvation: but) before I enter into any particulars, which will be severall and many, I will give you at first a prospect of all▪ a generall delineation of the whole compasse and course, which if God permit life, and liberty, I intend to go through: I was at a stay a long while with my self whe­ther I should do it or no, their seeming no beauty or profitablenesse in a meer beholding of a bare Skeleton, a naked anatomy of the summe of Religion: But I consider with my selfe that we spend many houres, houres after houres, week after week here in Gods house, and if we do spend this houre in this way, it will be opere pretium worth the while, Premise. 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 doe it, Generalls so I now intend it. I will only premise those two things.

1. I do not undertake, Nothing. nor you must not ex­pect that I should presume to deliver any thing that will be absolutely perfect, Perfect. or that I will war­rant perfect; For matter. there being many done in this nature of this kind already; and the Church of God having aboundance of help and fur­therance [Page 70] this way; & quot capita, tot sententiae, so many men, so many minds, and so many formes:

There be some different rankes of men, their being some leading men, and some followers: As in a flock there is a Ramme, 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 meer follower) but will digest his owne forme, and cast it in his owne mould, and go his owne way: but I conceive there is no offence in regard of the thing, for any or every one to contribute what he hath in him to the publike good; and use his owne 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 maine: this I premise in generall.

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

1. It is a frame that I digested many years a­goe. The truth is, when I first entred on the ser­vice of God in the course of the Ministery, it was one of the first things that I did bethink my self 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 [Page 71] of Gods Providence hindered me. And my intention was then, and is now to pro­pound it, But in away. Prudentially. not in a way of artificiall method accu­rately; but rather in a prudentiall way, such as may be more beneficiall for use, though not so accurate for art: For I consider with my selfe, that the greatest part of men whom I have to deale withall 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 wil it suit with them: For this is the difference between an artifitiall method, and a prudentiall method; between a method of art, and a method of prudence, as the Masters of Logick speak in this case.

An artificiall method propounds all homogeni­alls, nothing but that which is directly be­longing to that art, or Doctrine that is deli­vered, and that intrinsecally and substantially to make it up: it propounds nothing but such; admits of no hetterogenialls, nothing but that which is within the compasse of that doctrine: it cuts of all others, and withall keeps a down right order, a down right method, handling the most generall things first, and the most speci­all things after, by a straight line, cutting (as it were) by a threed. Now this I see might not altogether be so profitable, and so usefull (at least) for ordinary people, who are not capa­ble of it, not being able to judge of hetteroge­nialls and homogenialls, neither knowing [Page 72] indeed what is form, or what not. And there­fore I choose rather to goe in a prudentiall way: for I will not decline many hetterogenialls, though I will not mention many, (because for mine owne part I do not think, that they be­long so properly to Divinity or Theology in a rigged consideration) but such as are usefull for Christians to know (though they bee not so artificiall) and onely 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 aime 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 usefull way as Christian prudence shall acknowledge to be so, and such as may be profitable for the Church of God.

2. I shall adde 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 severall rankes, or formes, whether of teachers, or learners: that I mentioned be­fore, so that it may be either briefly contracted into a narrow compasse for children and be­ginners, who have but narrow capacities: or a little larger for young men: or more fully and compleatly for Fathers: as occasion shall serve: I shall goe in a middle methodicall way; in such a way, as may best agree to any of these formes.

[Page 73]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 presse it on any man, but let every man doe according to the nature of their apprehension in the degree of their education wherein they have been nour­tered, and to which they have beene brought up already. I will only give this generall rule, Any forme is Tolerable, though Indifferent. any forme is better than no forme: any tolerable forme, though indifferent, or defective in some materials, and in a methodicall way, yet if it keepe close to any tolerable forme, it is better than no forme, and it may serve him in many things usefully, though not altogether so well as if it were better: this is Different. This I will say concerning my owne in humility, that whosoever consi­ders it with judgement, shall finde thus much, Comprehen­sive. that it is more comprehensive (as far as I know) than ever any yet that hath beene presented; though I have seene 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 doe view, and consider, and take measure of the compasse of it, will finde that it containes more than any. I will instance only in one observation that may give some light to this: I have alwayes apprehended that it is a very good way (though it bee somewhat de­fective among the Protestant Writers, who [Page 74] 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 goe in a middle temper, which may not only comprehend those things which ordinarily we know, but take in likewise those things of the Schooles, (Scholasticall 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 finde that all the doctrines belonging ei­ther to speculative Divinity, and to searching Divinity in the Schooles, or else to practise Divinity; I say you shall finde more of them as I conceive in this platform, that I shall now suggest, than in any that I yet saw: to which premising only one thing more, I shall come. I premise therefore, and I hope that no man will expect or thinke that I presume I shall prosecute it, but only I desire to discharge my duty according to that measure of strength and life that the Lord shall vouchsafe me: which makes me doe that I now intend, viz. to give you a briefe delineation of all. But I desire you not to expect that this can bee done with any mixture of pleasure, Not pleasant, or that it will be over easie or over facile to apprehend; only I shall now run briefly thorow the whole: as if a man [Page 75] should present you with the Scelleton or body of a man, without either skin or flesh, there is no beauty or pleasantnesse in such a sight, yet there are all the substantials whereof the body is made, there are the bones that are the very upholders of the fabricke of the body: or as it was in the case of Ezekiels vision, when he was carried into a field, where there was nothing but dry bones, there was no beauty in that sight: but the beauty was afterward, when those bones began to stir and move, and came every one to their place, and did close up with the flesh, and the spirit of life came on them, then it was a beautifull sight. So now here, in the meere naked demonstration of the thing, you must not looke (neither indeed is it pro­pounded with that apprehension) that it should be very delightfull, or that there should be any thing in it to move that way: but rather meer­ly for the profit of it: because it may be a good guide for the comprehending, and going on with through all. As if a man be in a journey, and hath his compasse with him, by which he may know where he is; it is but only for pro­fit, and therefore I hope men will beare with that, dispense with the other, viz. pleasantnesse: though it seeme but rough to propound meer­ly naked bones, without any beauty or come­linesse.

Now briefly to present the frame that I am to goe through. I told you that long agoe I [Page 76] made the frame, and then I intended to make the frame so, to order it so, as to bring it with­in the compasse of fifty two heads, that is one for every Lords day in the yeare: or if a man would make briefer dispatch of it, hee might take two or foure heads at a time, and so goe through the whole in lesse time. I shall pro­pound it the same way.

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

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

Secondly, there is the fabricke it selfe, the whole pile and edifice.

There be foure things which I desire to pro­pound in the very porch and frontispice, in the entrance into all the matters of Religion, and things to be knowne; because they are of ge­nerall importance and use, as being the very first and most sensible inquiries that will bee made in the entry into this profession. The two former of them lay downe to us the marke that we should aime at: The two latter, the line or rule by which we must levell at that marke.

Happinesse.1. The first inquiry will be concerning hap­pinesse, which is the very end and scope to which all that we are taught in the matters of Divinity, even all the whole scope of Divinity tends: that whereas there be severall arts and vocations in the world▪ for the maintenance of this temporall life; Divinity is that art which [Page 77] directs us in the way to get and attaine eternall life, and to the true happinesse of a man: all the lines of Divinity meet in that center, and nothing is taught but for that: and therefore this will be the first inquiry, wherein the true hap­pinesse of a man lyes: And to omit the particu­lars that will be in that, the resolution and up­shot of that inquiry will come to this, (which will draw in the second) that

2. However mens thoughts wander about their happinesse, yet all the world cannot ef­fect it; neither the quintessence of any, nor the concurrence of all these worldly things, can make a man a happy man: the only happinesse that is true and reall, is only in our conjunction with God: which is attainable only by our knowing, worshipping, and serving of God according to the true religion; which is the up­shot of this first inquirie, and leads to the se­cond generall thing in the porch

And that is the true Religion: True Religion. the first inqui­rie is of the true happinesse, the second is of the true religion. But now there be many Re­ligions in the world, I will briefly name them.

There is the heathen religion, which doth not acknowledge the true God, but worship a false god. There is the Iewish religion, which ac­knowledgeth the true God, (and therefore dif­fers from the heathen) but doth not acknow­ledge him in Christ. There is the Mahumetane religion, which acknowledgeth the true God, [Page 78] and acknowledgeth Christ too, but doth not acknowledge Christ as the Messias and Savi­our, but subordinate to their Mahumet, and therefore false in that. And lastly, there is the Christian Religion; and so the upshot of all, is, there is no other religion true, but the Christi­an religion which is professed in the true Church of God:

3. And that leads mee to the third thing in the inquiry. The first was, wherein lyeth true happinesse; the next, what is the true religion which will lead to this happinesse; and because that is said to be in the Church of God, there­fore the next inquiry will be, which is the true Church of God. True Church. There be many pretenders to the true Church, there is a Greeke Church, a great and large Church, that professeth the doctrine of Christ: there is the Romane Church, that pro­fesseth Christ: there be many other by-slips of Christians, as Anabaptists, Separatists, and all kindes of sects and schismes, which all professe Christ. But it is none of these, not the Greeke Church, nor the Romane Church, nor any other sect; but there is a Church of the Protestants, consisting of Lutherans and Calvinists, and this will bee the upshot of the inquiry, that the Church of God which are either Lutherans or Calvinists, (though different in some opinions, yet) both of them are within the compasse of that which is to bee acknowledged the true Church of God: and the issue of this inquiry [Page 79] will be, How wee may understand and come to descerne which is the true Church: and the answer is, by their adherence to the Scriptures:

4. Which is the fourth head in the inqui­rie. After the inquiry of the true happinesse, wherein it lyeth; of the true Religion that will lead us to that happinesse; of the true Church wherein we shall finde that Religion: we must inquire of that which must be the rule of all, which is the Word of God, the Scriptures, Scriptures. that shall be the fourth.

These are such generall, and such sensible inquiries, that I did thinke good in a pruden­tiall way, as I said, to place them in the fronti­spice. The two former shew the marke wee must ayme at, viz. the true happinesse, and the true religion. The two latter shew the line by which we should levell, viz. the Churches steps in some measure, but absolutely the oracles of the Scripture, the Word of God, which must be the measure of all things which are to be done or knowne in the whole compasse of Divinity.

2. To come now from the frontispice and porch, to the building it selfe, Edifice. to the fabricke of the whole body of Divinity, I shall only pre­sent it in the nature of a building, because I have mentioned the metaphor▪ yet I vvill not keepe close to it, because I vvill not spend time to be curious in vvords.

The building I shall present, consists of two stories, and no more; and in either of those two [Page 80] stories, two roomes. I vvill mention no more.

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

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

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

Things to be knowne and beleevedThere be generall things to be knowne and beleeved concerning

• God, and
• Man.

And there be some things more particular in regard of some particular relations; and so likewise there be in the other.

Concerning God.But first for the former; things to be known and be learned by a Christian concerning God and man:

I propound them either

• More generall, or,
• More speciall, according to some speciall relations.

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

[Page 81]Concerning the nature of God, and thereon two heads or titles. His nature,

1. All those things that are to bee knowne concerning the unity of the essence, Unity of 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, Trinity of per­sons. in that un­speakable mystery of the glorious Trinity.

2. And in the second place, besides the na­ture of God, there are to bee considered the workes of God: Works of God, in which I shall propound both the kinds and the species of the operations of God, Kindes and species of them and the speciall objects or effects of those opera­tions.

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

There be two great vvorkes: his workes of

• Creation,
  Creation.
  and of
• Providence.
  Providence.

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

There is in generall, Reasonable creature. the reasonable creature vvhich is capable of happinesse, and vvhich is [Page 82] to be guided by a rule to the attaining of hap­pinesse. And there is the animall.

And so there will be two titles concerning Angels, both

• Good,
  Angels,

  • Good,
  • Bad.
  and
• Bad.

Man.And concerning Man; wherein the princi­pall thing will bee to speake some thing of those things that are of generall necessity in Divinity, the most necessary of all others, viz. the immortality of the soule, Immortality of soule, Conscience. and the Conscience of man, which is as a judge, and to which a man must give account of all he doth.

Having laid this concerning God, his nature, and his vvorkes of creation and providence, and the speciall objects of those workes, An­gels and Men, vve vvill come to follow all the rest concerning man: for Divinity is the rule of guiding man to his happinesse, and therefore we must goe along vvith it.

Concerning man, there are two things that are fundamentally to be considered or premised: And two things formally to be considered.

Things funda­mentally pre­mised.There be two things fundamentally to bee premised.

First, (which vvill bee the next head) con­cerning the covenant betweene God and man; Covenant. and the seales of this covenant in a general way, Seales of them [Page 83] though there be a particular place for the par­ticular: for this vvill be the foundation of all that I can give towards happinesse for the at­taining of it; it depends upon the covenant made by God vvith man: and so that vvill be the first fundamentall thing, the covenant made betweene God and man.

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

And then there bee two things formally to be considered, Things formal­ly considered. (this being fundamentally pre­mised) vvhich vvill make up foure heads more.

Formally there are to be considered the prin­ciples of humane actions, Principles of human actions. vvhich actions are the vvay and steps to eternall life.

Now there be two principles very conside­rable.

The one vvithout us, and from God, viz. Grace of God· the grace of God; and here vve shall see how far that is necessary, and the nature of it; but I vvill not enter into particulars, but onely now point out things.

And then there is another principle of acti­on, and that is vvithin us, viz. our owne free will, Our free will. and there vve shall see how much vve have of that, and the nature of it, and of all humane actions and habits in a generality. These are the principles of action, grace and free will: [Page 84] the nature of vvhich, and the truth of vvhich are to bee cleared in the application of these heads. These are the principles and the roots.

The fruits that grow from these,But then the fruits that grow from these, are,

On the one side, on the better hand, vvhen mens vvills are assisted by grace, Good workes. good workes; vvhere vve vvill take a briefe consideration of vertues too, which are the root of good works, the habits and dispositions.

Sins, or evill workes.And secondly, sinnes, or evill workes, vvith all the penalty and punishments that belong to them, vvhere also concerning vices, to vvhich vve are inclineable.

These are the things that are generally to be knowne and beleeved concerning God and man.

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

Things parti­cularly to be knowne con­cerning God and man,The things that are particularly to bee knowne concerning GOD and Man, are ei­ther,

1. In regard first of all of the different states and conditions of men, that they either are, or have, or shall be in.

2. In regard secondly of the acts of God in perfecting mans salvation.

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

Now they may be different two wayes; all [Page 85] that I shall speake of them shall bee 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, Substantially different. but differ only in the forme of admi­nistration: and so these will bee the foure heads.

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

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

These are substantially different in the sub­stance of the covenant. Circumstan­tially different, 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. State of grace, Under the old Testament, Under the new.

And the administration under the New Testa­ment.

But then besides the divers states of man, the second things to bee knowne and beleeved in this particular, are the severall acts of God, Severall acts of God. Perfecting our salvation. (give me leave to make use of words, because I have not so fit at hand) those degrees by which God,

[Page 86]Doth adduce a man to the state of grace, and having done so, From the state of sin to grace by acts 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 foure more, whereof there are

Fundamentall: by purpose. Two fundamentall things, which are the roots and foundation of all.

PredestinationFirst of all Gods eternall predestination and re­probation, Reprobation, and those things that belong to it.

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

These are the fundamentall 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: By purchase, and so our two heads are election and redemption.

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

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

Iustification actuall,The second is justification, which is the very formality of the state of grace, in that league betweene God and man, when he cals him home to himselfe.

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

[Page 87]There be other degrees, by which God doth carry us to the perfection of grace, From grace to glory as well as to the state of grace: as,

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

First, the worke of sanctification, Sanctification priviledges. wherein I shall comprehend all the privileges of a Chri­stian, that beleeve in God and Christ.

And secondly, the worke of gubernation: Gubernation exercises. as the spirituall sanctification, so the tempo­rall 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 doe continue the worke of grace.

2. But then for the consummation, Consummate. there are two more: God continually sanctifies, and con­tinually governes, 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 foure heads.

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

Secondly, the excellent state of glorification; Glorification. that superexcellent state of glory: wherein I [Page 88] shall comprehend the contrary state of the dam­ned. Condemnation This is the last and highest degree.

These are briefly the heads of those things that are to be knowne and beleeved.

There are twelve in generall to bee knowne and beleeved concerning God and man.

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

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

There will be duties to be performed first.

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

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

Duties to be performed, by the strength of grace.The duties to be performed, are either more generall, and of a generall nature:

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

In those generall duties I will do thus; I may comprehend all duties under the name of gra­cious vertues, for so it will bee more briefe; wherefore I will so doe. Primary and predominant in duties to God and man.

There be the primary and predominant vertues; and those I will begin withall: as,

[Page 89]First, vertues Theologicall, such as doe order, and set the spirits and heart aright, Vertues Theo­logicall, in a right frame towards God.

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

But then I shall adde two more, Secondary and concomitant vertues, as secondary and accessories to those principles.

There be,

1. Vertues, Cardinall, which the Schooles call cardi­nall vertues, 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, cardinall vertues.

And there be,

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

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

[Page 90]This in the generall.

Speciall. Regulating our lives in theBut secondly, there be some more speciall and particular.

In regard first, of the severall parts and con­ditions.

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

Now there will bee required vertues more speciall for the managing of us in the way of duty in both these.

Parts,1. Vertues in regard of the parts of a mans life, they must be brought to the true rule of vertue, in the government of a mans life.

Heart, Affections, Words, Actions.First, vertues to rule the heart and affections.

Secondly, vertues regulating a mans words and actions.

Wee must seeke how to governe these in a way of duty and vertue.

Conditions, in respect ofBut then againe for our severall conditions; I shall name two more, which will compre­hend all that I desire.

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

Estate, Condition.Secondly, vertues for the ordering of every state and condition; rich or poore, learned or unlearned: and in proportion to order us in every severall state and condition, in affliction and prospe­ritie.

And these are the second branch of the first of those specials that are recommended: two [Page 91] speciall vertues required in respect of our seve­rall conditions, as there were two before in respect of our severall parts.

But now in regard of our severall states and relations, in which men are, States and re­lations, there be foure more.

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

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

As wee are single persons, In a single and solitary life. Vertuess Ethicall, living in a solitary life, there are morall ethicall vertues, which must order our conversation suitable to the rule of dutie.

And then as we are publique persons in a fami­ly; these are oeconomicall vertues, More publique in a family. Oeconomicall. to order fami­lies in the particular relations thereof, husband, wife, parents, children, masters, servants, guests, and hoasts: There be ethicall vertues, and oecono­micall vertues, for the ordering of a more pri­vate way.

And when we come more publique, In a greater community, to bee parts of a greater community, there must bee vertues for that.

Now there may bee a double community which we may live in, and in which we should have vertues to carry our selves as we ought to doe in such places.

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

And there is a community Politicall, Politicall. and Ci­vill; [Page 92] and there are suitable vertues required, to carry our selves as members of these bodies either Ecclesiasticall or Politicall.

There remaines now only the second branch of things to be done and practised, Helps to be used in viz. the helpes.

We have gone through the duties generall and particular: I shall in a word recommend in the last place those things that I comprehen­ded under the name of helps to the performance of duty.

And they are either,

Universall conversation. More generall and publique: or,

More particular and private.

Publique meanes,The more publique helpes are the due and conscientious use of the ordinances of God appoin­ted: as,

Hearing the word▪ Receiving the Sacrament. Times,First, hearing of the word.

And second, receiving of the sacrament: And the due observation of times instituted by God, and constituted by him.

Sabbath,First, the observation of the Lords day, in its continuall course.

Fasting,Secondly, of Fasts in a Christian way.

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

Private,But now more privately as a mans face is to­wards God: or,

As a mans face is towards the world; there are helpes for those duties.

[Page 93]As we must labour to converse with God, or as we must converse with men; towards God. which way so­ever we turne our faces, there may be, and are helps for the ordering of our life in both. Now the helpe in private, Contempla­tive, in regard of a mans con­verse with God, are,

First, Reading, Meditation. diligent reading and meditation upon the Word of God, and divine truths.

Secondly, another part of our communion with God, Prayer, is the continuall exercise of prayer and thanksgiving. Thanksgiving.

Then as wee stand in relation towards the world, and are conversant in the world, Towards man, there be two other helpes.

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

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

But in all those the maine will be, how all these may be done, that they may be most use­full, in the advancing of a most christian course in the use of the Word and Sacrament, and Sabbaths, and fastings, and reading, and medi­tation, and prayer, and thanksgiving, and the communion of Saints, and the conscientious­nesse in a mans vocation: I say, how wee may doe all these, so as they may be most usefull to further us in the way of duty.

These are the more generall helps.

There are some more particular, according [Page 94] to the particular cases of men: I will propound but foure maine cases, Particular con­dition, to which I will reduce all the rest.

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

Secondly, in the aggresse.

Thirdly, in the congresse.

Fourthly, in the progresse.

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

In the ingresse,There be helpes to bring a man that is not yet in a way of godlinesse, to come into it. Wherein the principall thing will be, the due examination of what is the right way, and a mans owne estate, Examination, Resolution. whether he be in that way or no: and that being made cleare, we must consider the helps that will put a man on to resolve on the entry into that way, and to use the helpes that may set him upon it to enter it: which is the in­gresse or entrance.

Aggresse.Secondly, in the aggresse, or setting upon a Christian course, there will come in helpes and directions how to lead a holy life, Holy life. Death. and dye a holy death; how to order a mans time, and mannage his dayes and houres in Christian and holy courses, so that he may both in life and death, carry himselfe as becomes a Christian, and be in such a state as a Christian may be: that is for the aggresse or setting upon the worke.

Congresse,Then thirdly, in the congresse, wherein is to [Page 95] be treated of our spirituall warfare: helps to di­rect us to carry our selves in time of distresse of conscience, and in matter of Satans temptations, Spirituall war­fare. which every Christian more or lesse will have, and meet withall.

Lastly, in the progresse, helpe for perseverance, Progresse, Perseverance. how to hold out in daily proficiency, and per­petuall perseverance to the end.

These are all the heads: whereof,

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

Twelve generals concerning things to bee knowne and beleeved of God and man in ge­nerall.

And twelve concerning God and man in particular, according to their particular states.

And twelve for matters of life, duties to be performed.

And twelve helps that are to be used to help us in the performance of those duties.

And thus you have the whole building; and according to the words of our text, an [...], or a forme of sound and wholsome words.