A Form of Wholesome Words, Sermon 2
SERM. II.foreign
2 TIMOTHY 1.13, 14.
Hold fast the form of ſound words, which thou haſt heard of me, in faith and love which is in Chriſt Jeſus.
That good thing which was committed to thee, keep, by the holy Ghoſt which dwelleth in us.
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.
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 onelyonly 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 foreign have them.
2. The ſecond in the next verſe foreign, preſerve them.
foreign 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 foreign 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
foreign Have them too within, have the originall laid up in the treaſure of
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 foreign, 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 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 withand 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.
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.
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 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 foreign: 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 ſo we ſhould not ſee them imbezzelled, or corrupted, or abuſed, becauſe God hath committed them to us as a foreign, as a ſacred depoſitum.
And then again, is foreign, 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 foreign, a depoſitum, wherein is required the truſt and care of a friend to be diſcharged; But it is foreign, 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 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 foreign, 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, 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.
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 foreign, i. e. there is a delineating, a drawing of a platforme of wholſome words, according to the ſubſtance that is here mentioned; and according to this object faith and love, (For all matters of religion are matters of faith, or matters of love, in the practice and exerciſe of faith) and this is commended to us in all the Epiſtles: the former part and the greater part of all the Epiſtles is to deliver matters of faith, to rectifie mens judgements, and ſeaſon them rightly with the knowledge of divine truths neceſſary to ſalvation; and the latter part of the Epiſtles, is, to deſcend to practicall duties, to the fruits of faith in the matters of love, which is the compaſſe of all Chriſtian duty: And amongſt others, that firſt Epiſtle of all is to this purpoſe; which was not placed firſt for order of time, becauſe firſt written, nor ſo much for the order of dignity, becauſe the Romanes were the principall people in the world, it is not therefore (I ſay) placed firſt of all the Epiſtles; but becauſe it containes this more fully, and expreſſeth a form of ſound and wholſome words; there, doctrines of faith, and duties of life, that iſſue and flow from faith, as fruits of it, are more cleerly diſtinguiſhed, and more fully expreſſed than in any other, although it is in ſome ſort in all. Now beſides this generall inſtance, I ſhall give but one particular inſtance, and that is in Hebr. 6.1. Therefore leaving the doctrine of the beginning (or principles of the doctrine) of Chriſt, let us be led forward to perfection, not laying againe the foundation of repentance unto dead workes, and of faith towards God. There is expreſſed both what the principles are, and what that ſame forme of ſound or wholſome words is; the doctrine of Baptiſme, as in the next verſe, laying on of hands, reſurrection from the dead; There are ſome few heads repeated, which are as milke for babes, the forme of ſound words, which are (at leaſt) for beginners, in the firſt beginnings and rudiments of Chriſtianity, and thoſe that are the firſt points in religion: The Apoſtle gives for babes a form of catechiſing, a forme of ſound and wholſome words: And there is intimated in that place, that as there is a ſhorter and briefer forme of ſound and wholſome words, for a manuduction or entrance to beginners; ſo there muſt bee a larger, fuller forme, and more compleat, that did extend farther, and comprehend more in the knowledge of Religion, and the things that belong to it, for thoſe that are come to more perfection and ripeneſſe of yeares.
2. But beſides theſe examples, there be divers teſtimonies which ſeeme to ayme at the ſame thing;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: foreign: I know there may bee ſome diſputes what may be the true and exact meaning of the analogy of faith: For preſent I take that which is not contemptible, nor from a contemptible author, viz. Calvins interpretation, which is, that by faith is meant there, the prime and fundamentall axioms of faith; the fundamentall truths of Religion, and all doctrines that are delivered in the Church muſt hold analogy, hold proportion with thoſe prime and fundamentall truths, which are the forme of ſound and wholſome words, by which al other muſt be regulated and ſquared, that they may hold analogy and proportion with that. And in this ſame Epiſtle, the next Chap. 2.15. he ſaith, Study to approve thy ſelfe to God, a workman that needeth not to be aſhamed, rightly dividing the word of truth: now this ſeems rather directly to ayme at, or at leaſt directly to ſuppoſe that there ſhould bee a forme of ſound, or wholſome words: in the delivery of which a man ſhould approve himſelfe ſo, as that he needs not to be aſhamed, and according to the analogy of which, he ſhould divide the word of God aright, holding proportion with it: though I confeſſe there may be another interpretation (though it ſeeme not ſo ſutable to that place) as, to be able to ſpeake a word properly to every one as it may concerne him, to the weake to ſtrengthen them, to the ſtrong to build them up farther and farther; to the tempted to arme them: ſo ſome would have the meaning of it to be: but this ſeemes not to me to be the right, for, the dividing of the word of truth aright, ſeemes rather to intimate a diſpenſing of it, in ſuch truths and ſoundnes as may agree with the forme of ſound, and wholſome words. And in the 1 Pet. 3.15. the Apoſtle there requires, not only of Miniſters, that they ſhould have a forme of ſound and wholſome words, and that they ſhould be able to deliver themſelves in that faſhion; but hee ſeemeth to require there ſo much of people, of Chriſtians, by that precept that he doth injoyne them there, that they might be able, or ready to give an account, or reaſon of their hope that is in them: that is, to be able to apologize for it, and to ſtand up in the defence and maintenance of it: Now if a man be not well grounded in a forme of ſound and wholſome words, if hee underſtand them not, remember them not, nor be verſed in them, he will never bee able to give a reaſon, an account of his faith and hope; much leſſe will he be able to maintaine and defend it, againſt the hereticall and ſuperſtitious cavils and objections that will be raiſed againſt it, which every Chriſtian is bound in ſome degree to ayme to get an ability of: and indeed it will be the foundation of his ſtedfaſt ſtanding, for no man can be ſtedfaſt in that which he knowes not, nor feeles the bottome of. Therefore we ſhould bee verſed in the grounds of Religion, in a forme of ſound and wholſome words, that containes the principles of faith, and that we may be able to know what is our duty. And there is ſomething to the ſame purpoſe in the Rom. 6.17. Ye have obeyed from the heart the forme of doctrine, which was delivered to you. But I ſhall omit that for the preſent, and I ſhall give the ground of this.
2. The ground and reaſon of it, that which makes this appear to be a truth, and a conſiderable truth, that we ſhould all labour to get,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 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 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 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 foreign janglings about words.
And yee ſhall finde this by experience, I meane thoſe that are verſed in thoſe things, (I dare be bold to ſay it) if they will but conſider it, that the greateſt part of the controverſies that are among the godly and the learned, are not ſo much reall controverſies, where there is a keeping cloſe to a forme of ſound and wholſome words (for that will keepe off thoſe) but they are verball controverſies: Now I ſay thoſe controverſies would be prevented, if a forme of ſound and wholſome words were had in the Church carefully, and ſo as that it might be publiquely and generally knowne; for then men know one anothers language, in what ſenſe they ſpeake, and how they uſe words: for the greateſt differences that are amongſt us, are becauſe that men underſtand not one another, the language of Babel is ſtill retained among us, ſo as we underſtand not one another, and therefore we differ: as about juſtification by faith, one takes it in one ſenſe and another in another ſenſe, and ſo it makes them differ and jangle one againſt another, when indeed it is but the difference of words: ſo that I ſay, who ever will take a view of the many controverſies that are, he ſhall finde, that the greateſt part by far are but miſtakes of words; which a forme of ſound and wholſome words eſtabliſhed and ſetled in the Church, and publiquely knowne, would exceedingly prevent: for that would determine and limit the uſe of words in which they are to be taken, and men ſhould be bound to uſe them that way (eſpecially when they ſpeake controverſially and exactly) and not in another way, which alone breeds diſſentions and controverſies.
3. This would not onelyonly 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 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 foreign, it would exceedingly helpe the memory and it for two reaſons.
1. Becauſe, whatever helps the underſtanding, muſt needs helpe the memory: A man doth not remember thoſe things that are obſcure; thoſe things in reading or hearing, which the underſtanding perceives not well, the memory cloſeth not withall: for that which is lockt up in the memory, muſt enter in by the doore of the underſtanding, or elſe it will never get in the inner treaſury of the memory; and that which is a key to helpe the underſtanding, will bee a lock to help the memory.
2. Becauſe of the harmony and ſympathy that one truth hath with another. It doth wonderfully help the memory, if a man doth but catch any one thing for the whole, for by that hee hath a hold-faſt to catch alſo any other particular that he hath loſt; if his memory catch one particular, that will helpe to bring all the reſt. As for inſtance, if a man have a chaine of many linkes, though he let goe many of them, yet if he hold faſt any one of them, that will draw all the reſt up againe: ſo if a man hath gotten a form of divine truths linked together, aptly digeſted, if his memory let ſlip one link, and another linke, yet if he doe remember but any one particular, that one linke will helpe to draw in all the reſt againe.
5. A forme of ſound and wholſome words had,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 onelyonly in two.
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: and this is a thing which concernes not onelyonly 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 (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 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 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 onelyonly 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 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 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 onelyonly 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 onelyonly 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 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 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 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 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, onelyonly by this interpretation to make the people acquainted with the Scripture. This indeed is the loweſt degree.
2. And then there is another thing which I would have them to doe, to take another courſe like that of ours, viz. 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 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 onelyonly 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 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 onelyonly 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.