A Form of Wholesome Words, Sermon 1
2. TIMOTHY, 1, 13, 14. VER.
Hold faſt the form of ſound words, which thou haſt heard of me, in faith and love which is in Chriſt JESUS. That good thing which was committed to thee, keep, by the holy Ghoſt which dwelleth in us.
I Have hitherto treated on ſeverall Texts of Scripture, in ſeverall Arguments; which I conceive will be uſefull, having dependance one upon another. My purpoſe (as I partly intimated formerly) is hereafter, to treat upon Arguments that ſhall hold a connexion together; to deliver, according to the words of the Text, and to my own intention, a form of ſound words; even the body of Divinity: and I ſhall chuſe out ſeverall Texts of Scripture for the ſeverall heads, and have now made choice of this Text of Scripture, to make entrance to the Diſcourſe; which contains an Injunction and Exhortation, from Paul to Timothy, to take care of that; that he keep, or hold faſt a form of ſound, or wholſome words.
Before I enter into the particulars, I ſhall a little acquaint you with the generall; both what concerns
1. The whole Epiſtle, and
2. This Chapter:
And ſo proceed to one main obſervation out of the words, paſſing by many others which would offer themſelves, but different from the ſcope which I drive at.
1. To ſay but a word concerning the Epiſtle in generall, you may conſider both
1. The materiall circumſtances of it.
2. The ſubſtantiall ſcope and drift of it.
1. The materiall circumſtances are ſuch as concern both
1. The perſons.
2. The time.
1. Concerning the perſons: in one word, it is an Epiſtle, written by Paul the Apoſtle, to Timothy an Evangeliſt, as moſt Divines conceive.
2. For the materiall circumſtances, which concerne the time: in one word alſo, the time was
1. During the bands of Paul, while he was a priſoner for the Goſpels ſake; and in that reſpect to be had in precious account, and ſo much the rather,
2. Becauſe it was not long before his deſolution: which he foretels in this Epiſtle, which ſeemeth to be (as it were) the laſt words, the laſt Dictates of a dying man, yea a dying Martyr.
2. The ſubſtantiall ſcope and drift of it, was to quicken, and ſtrengthen Timothy, in the faithfull diſcharge of his Evangelicall Miniſtery, againſt all diſcouragements and hinderances that might any way abate his edge, and take off his vigour in it; as you may eaſily ſee in the whole courſe of the Epiſtle.
2. But to paſſe by all other things, and only to give a generall draught, and delineation of this Chapter, to make way to the words wheron I intend to ſtand.
There be two things which are mainly and principally contained in this Chapter.
1. We have the firſt entrance into the Epiſtle.
2. The continuation, or ſome part of the proſecution of the drift and ſcope of it.
1. In the entrance (to omit the ſalutation, verſ. 1, 2. which is ordinary in all the Epiſtles of Paul, and therefore I forbear to ſpeak any thing of it.)
2. The Introduction, by which the Apoſtle fals upon his ſcope, and upon his work that he hath to do with Timothy in this Epiſtle; it contains a ſweet expreſſion of the tender love and affection which Paul beareth to Timothy; and this he ſheweth
1. To be a great love.
2. To be a well grounded love.
3. To be a growing and continuing love.
Theſe three circumſtances are ſpecially obſervable:
He proveth, that it is great; and though it be great,
He approves it to be well grounded.
And in the laſt place, he doth improve it, and makes uſe of this love, to ſtir up Timothy to an improvement in all piety.
1. The greatneſſe of the Apoſtles love is expreſſed, and proved, and demonſtrated by a double fruit of it.
1. We have one fruit of this excellent love of Paul to Timothy, in the third verſe, immediately after the ſalutation contained in the two former: and it is an earneſt prayer for the good of Timothy, remembring of him in his abſence; though he were diſtant far in place and perſon, yet there was a ſoder that held him to Timothy, that joyned him to Timothy, and made him to preſent him to God in his prayers continually: if you will reade the verſe, you have it very emphatically expreſſed in three very choice circumſtances; I thank God, whom I ſerve from mine Elders, with pure conſcience, that without ceaſing, I have remembrance of thee in my prayers, night and day.
1. He prayeth for him night and day, in the latter end of the verſe.
2. Night and day, without ceaſing, without interruption or intermiſſion: and he doth it with ſo much ſtrength, and tenderneſſe of affection, (as Chryſostom upon that place obſerves) foreign; it is a very hyperbolicall love which the Apoſtle ſheweth to Timothy, in that he doth bleſſe God that he prayed for him; I thank God: and he bleſſeth God, which is an Argument of very ſweet love, and tender affection of his heart, working towards the good of Timothy, remembring him continually in his prayers.
2. There is a ſecond fruit of this love▪ by which the Apoſtle demonſtrates the greatneſs of his love, and that is in the fourth verſe, Deſiring to ſee thee: there is a ſtrong attractive between Chriſtian and Chriſtian, that do know one another, that draweth them ſtrongly together, and prevaileth againſt all diſtance of place; ſo as they do not only remember, but they do make out towards the injoyment one of anothers company: and this Paul demonſtrates to Timothy, and it is expreſſed emphatically, as though much of Pauls comfort, and much of the happineſſe and ſweetneſſe of his life, did depend on the injoyment of Timothy, that I may be filled with joy: as if he ſhould ſay, he ſhould be full of joy in his preſence: and this is the firſt circumſtance, viz. the greatneſſe of his love, expreſſed by his prayers for him, and his deſire to ſee him.
2. But then ſecondly, this is not an inordinate love, a miſplaced love, or a meer naturall and carnall affection that Paul had to Timothy; but it is a ſpirituall, and ſubordinate love, which is grounded upon very great reaſon, which is (as you know) the other circumſtance: now this he approves to be a well grounded love, which he bears towards Timothy, from a double conſideration:
1. Firſt, his tender love to Paul, expreſſed in his tears, v. 4. Magnes amoris amor, love is the loadſtone of love; and therefore he ſaid right, ſi vis amari, ama: the moſt effectuall charm to draw love is, the ſence and experience of the love of an other towards us: He is of a very barbarous ſpirit that will not reciprocate and anſwer love with love: and thus the Apoſtle intimates as the firſt ground of his love, the tender love, and tender affection of Timothy towards Paul, and therefore if it were for nothing elſe, but for his love towards him, he loves him and that is intimated in the 4 verſe remembring thy tears: I refer it for the preſent (and ſo I conceive it very reaſonable) to the laſt parting of Paul and Timothy, now to thoſe that are united together in ſtrong affection it is death to part: It is like a child that is to part with the nurſes breſt and muſt be weaned, there is a great deal of mourning, and pining and languiſhing away to think that he muſt bee weaned from his breaſt, from whence he hath ſucked ſo much ſweetneſſe and nouriſhment: Such an affection there ſeemed to be ſtirring in Timothy towards Paul, at there parting: Now Timothy having long injoyed the ſweet, and comfortable communion of Paul, and the happineſſe of his fellowſhip whence he had ſucked ſo many inſtructions, ſo much edification, ſo much of his eſtabliſhment, now upon the apprehenſion of parting with him, he apprehends he muſt be robbed of all this; the thought of this like a child made him breake forth into teares: ſo that is the firſt ground of Pauls love to Timothy: Timothyes love to him.
2 His true faith to God which was lineal, Cordiall; this is another ground, which the Apoſtle produceth to prove the groundedneſſe of his love, and that was Timothyes deſert, having that which was worthy to be beloved. There be two things ſay the Philoſophers that are the fountaines of love; A man loves either
foreign, or
foreign.
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 foreign: But yet the higheſt ground of love; is foreign. i. e. worthines of love; and this ground of Timothyes worthineſſe, as the ground of Pauls love, the Apoſtle mentions in the 5 verſ. you ſhall find it there fully expreſſed: When I call to remembrance the unfained faith that is in thee, which dwelt firſt in thy granmother Lois &c. The lineall and cordiall pietie of Timothy; the piety of Timothy which Paul knew, and was perſwaded of, and had experience of, was the great bond that tyed the heart of Paul to Timothy: and that is ſo much the more commendable becauſe it was piety laid in the right line; he was deſcended from a pious family, from pious parents; he mentions his mother and his grandmother, which is a circumſtance that addes ſome beauty, ſome gloſſe: it is a ſweet thing to ſee the children, and grandchildren of thoſe that have been in covenant with God; of thoſe that have feared God, to ſee them tread in their parents ſteps, to continue their piety, that it doth not fall to the 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 foreign 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 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 onelyonly 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 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 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 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, of which he rather hath cauſe to glory, than be aſhamed. Nay he addes, I am perſwaded, and beleeve that he (viz. God) is able to keep that which I have committed to him, (that was his ſoul, though it is not expreſſed, yet it is ſuppoſed, intimating his belief, that God would keep his depoſitum, his ſoul, which he had committed to him) againſt that day: now in ſuch a caſe as this (as the ſaying was) it is a wrong to a martyr, to pity him, or to weep for him, (I will not ſay, as ſome adde) to pray for him. It is a wrong to a martyr, to be aſhamed of him, or to mourn for him, eſpecially when the martyr himſelf is couragious, and glorious in his cauſe, and God hath ſo mightily ſupported his ſpirits, and ſet them ſo high, that he can feel nothing, but bear all eaſily: I ſay, when God hath exalted his ſpirits, and elevated them thus, it is an incongruous thing for others to be caſt down, there is no congruity in it.
And this is the firſt of that double precept of Paul, verſe 2 the Negative precept, wherein he commandeth Timothy not to be aſhamed, which the Apoſtle propounds in the firſt place, leaſt that ſhould be a rub in the way; leaſt the conſideration that he was in priſon, in diſgrace, in bonds and afflictions, might make Timothy cold, and ſhrink away from him.
2. He addes another to that, and that is an Affirmative one in the verſes which I have read, and this precept too is double: hold faſt, in verſe 13, and keep in the 14 verſe.
In a generality only I ſhall expreſſe thoſe things now (and reſerve particularity till I came to my point) But now in the generality, either of them both theſe three things are obſervable.
1. There is the act that is injoyned in one verſe, hold faſt, in the other keep: the ſame properly, though expreſſed variouſly.
2. There is the object expreſſed in one verſ, a form of wholſome words, expreſſed in the other that good depoſitum, or that worthy thing which was committed to thee; which was the very ſame thing, that ſame form of wholſome Words, which was depoſited unto him.
3. And there is the manner of performance of both theſe; in the former intimated, hold faſt in faith and love, which is in Chriſt Ieſus, though I confeſſe and ſhall touch afterward, that it may admit of another interpretation, and that in a very good ſence, yet I thinke that is part of the Apoſtles meaning, to expreſſe the manner, how he ſhould hold faſt a form of ſound and wholſome Words verſe 2 in faith and love which is in Chriſt Ieſus: they are the two hold faſts) and the latter is expreſſed, but more deeper, and from a higher ground and ſtronger head, and that is by the ſpirit of God which dwelleth in us; he muſt keep thoſe things that were committed to him by the ſpirit of God; and indeed that is the ſpring and root: our grace doth immediatly lay faſt hold on theſe things that are committed to us from the word of God; but it is the ſpirit of God that breaths in us that grace whereby we lay hold, and which ſupports us, and enables us continually; and it muſt be his ſtrength that muſt enable us to hold ſtedfaſt, and conſtant, in any good thing.
There remains now but one thing, and ſo I ſhall diſmiſſe the generall delineation of the chapter: you have heard the double Admomonition; there is likewiſe in the latter end of the chapter, from thoſe verſes that I have read, to the end of the chapter,
2. A double provocation, by which the Apoſtle Paul doth labour to preſſe and inforce Timothy upon this duty, and both of them taken from Examples.
There are
1. Evill Examples; and
2. Good Examples:
By both which the Apoſtle ſpurs Timothy on, and provokes him to this duty, by the indignation of the evill, and by the emulation of the good.
1. The evill Examples are of inconſtant Deſertors, expreſſed in the 15 verſe, Thou knoweſt (ſaith Paul) that all that are in Aſia, have deſerted me; declined me, turned away from me: which is no new thing for a man that comes to ſuffer for the cauſe of God, though he do it never ſo diſcreetly, though he do it with never ſo much conſtancie, nay though he do it never ſo honorifically, for the publike good, and the publike cauſe: I ſay it is no new thing, to have many turn their backs upon them then, to count a man for a fool, and ſo to leave him: it was Pauls caſe, he did meet with ſuch, all that were in Aſia, turned from him, and forſook him: as they that (it may be) cryed Hoſanna before, were ready now to cry out, Crucifige, crucifie him. Now he was under a cloud, and under a ſtorm, they were afraid of him, and now they would not look on him, they ſhrink back from him: and the Apoſtle preſſeth this conſideration on Timothy, not to diſhearten him, or to put him in the ſame courſe, but to oblige him ſo much the more to ſtick cloſe to him in the cauſe of Chriſt, becauſe of the neglect of it. There be ſo many that fall off from the ſervants of God, when they are in their afflictions, that thoſe who are ſincere, they had need to perform their duty ſo much the more cloſely and ſweetly, to keep to them, and recompence all the diſcomforts, and diſcouragements vvhichwhich they do meet withall, from falſe friends, and falſe profeſſours. There is a great neceſſity, and ſo a great obligation lieth upon godly perſons, on thoſe that are truely ſuch, out of the conſideration of the treachery, and perfidiouſneſſe, and cowardiſe of the wicked, ſo much the more to ſhew themſelves, to ſtand by, and comfort the Saints of God in their ſufferings.
2. The good examples are, of conſtant Adhaerers: and there is one thing in it, which I ſhall note by the way; viz. the great difference of the Apoſtles propounding of the one example, and of the other; he propounds the bad example with a meere bare mention, all have forſaken me; without any paſſion, without any bitter harſhneſſe, or railing againſt theſe men, he forbears this, and paſſeth by all that, and covers it: but he cannot forbear, when he propounds the good example, but doth it with a great mixture of affection, and it is very emphaticall, home, and full, omitting no circumſtance that might adde any commendation, or ſet any beauty, or gloſſe upon it. The good example is that, though there were many that forſaked Paul, deſerted him, even all that were in Aſia; yet there was one that durſt own him, when all the reſt left him, and that was Oneſiphorus: and this example of Oneſiphorus he propounds very emphatically;
1. With a mixture of prayers to God for him, and by way of recompence (as it were) having ingaged God to be his pay-maſter.
2. With a mixture of praiſe, and commendation, in an ingenuous acknowledgment of his fidelity and conſtancie, in adhering to him; and you may finde this mixture in a double degree:
1. In the firſt place, we have praying for him, that God ſhould be mercifull to his houſhold, The Lord be mercifull to the houſe of Oneſiphorus, in the 16 verſe. And with that is mingled,
2. The praiſe, and commendation of the conſtancie and fidelity of Oneſiphorus, in theſe circumſtances:
1. His charity and merciemercy 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 onelyonly, 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 onelyonly when Paul met him, when he did meet him (as it were) in his diſh, and then give him a cold complement, and ſalute him; but whereas he might have declined Paul, he ſought him out very diligently, very carefully, hazarding and ingaging himſelf in this cauſe for the comfort of Paul.
2. Then there is a ſecond ſetting of it out, for the Apoſtle could never have done with this: but there is a ſecond mixture in the 18 verſe. There is again
1. A repetition of prayer for Oneſiphorus, that had ſo carefully ſought him out, and never left till he found him; viz. That the Lord would grant unto him, that he might find merciemercy, when he ſought it, in the moſt needfull time, in the great day, in the day of the LORD. And withall,
2. There is again a repetition of praiſe, for he cannot take off his hand, cannot ſay enough (as a thankfull ſpirit, and an ingenuous ſpirit will not let fall any good received, nor keep back any praiſe that is due to it:) and this Paul expreſſeth in the very laſt clauſe, and latter part of the verſe; he comes in there with a new ſupply of praiſe, What he did, in how many things he miniſtred to me at Epheſus, thou knoweſt very well: he remembred his ancient kindneſſe, and makes mention of it here to his praiſe. And if there were no other thing in the world (though a man had no other reward) it were enough to incourage a man, to ingage the prayers, and to deſerve the praiſes of a Paul; to be praiſed by Paul, and to have Paul as a Remembrancer at the Throne of Grace: to get the prayers of thoſe that are faithfull, and to deſerve the praiſes of thoſe that are faithfull; were there no other recompence in the world, it were enough (& they that would have a ſhare in the reward of a martyr, muſt have a ſhare in the affliction of a martyr) however (if there were no other reward) it were (at leaſt) no contemptible thing, to be paid in prayers, to be paid in prayſes, eſpeciall from ſuch as are as Paul.
I now come to the place which I have pitched upon, and I ſhall forbear all obſervation which might be raiſed out of the context and paſſe by alſo all the particulars which might be ſeverally raiſed (and that naturally enough) out of the particular words of the text: There is but one thing that I ſhall pitch upon, & in that one obſervation take occaſion to explaine ſo much of the words of the text as may be any way needfull.
The point, or obſervation which I ſhall commend to you out of theſe words, it is this▪
It is a matter of high concernment for all, 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 onelyonly propound, and proſecute out of the words, and I ſhall ſo much the rather propound it more fully and largely, becauſe I would comprehend in it, ſo much as might give me a hint to explicate all the words that are neceſſary to be opened in the text.
I conceive it takes in all the whole ſubſtance and ſcope, of that which the Apoſtle doth here commend to Timothy, and that which ſuits very well with the ſcope of the buſineſſe we have in hand:
There be foure things, which I ſhall briefly open for I will not be large in the point.
1. The object of the duty, ſpecified.
2. The act of that duty, injoyned.
3. The manner of performing the duty, intimated.
4. The perſons who are obliged to this duty.
And every one of theſe is couched in the propoſition I named, and hath ſome neceſity, and uſefullneſſe in the point it ſelfe.
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?
What is mene by ſound and wholſome Words, for ſo the originall hath it, foreign: i. e. ſound or wholſome Words.
And what is meant by a form of ſound Words foreign, 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 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 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 foreign, as the Apoſtle oftentimes in the Epiſtle expreſſeth; not in a vain tinkling ſound of words, tickling the ear, to pleaſe mens fancies, and to draw mens carnall delight, in the hearing of the words that are delivered: but grave and ſober expreſſions, ſuch as may be ſubſervient to the matter, to conveigh ſubſtantial truths, in an edifying and profitable way, it muſt be ſuch a form of words: and indeed there may be a great failing, and a man may be to ſeek a language, if he will affect a curious, and neat contrivance of words; and having found it, it will be far from the gravity of the buſineſſe. And truly, if we were (as we ſhould be) rightly affected, when we come to the houſe of God, and have to deal with divine things, we would not look after the dreſſe of words, and the tyre of words; which is the pooreſt, and the meaneſt that can be, and ſcarce worthy to be looked after, unleſſe it may be in a wholſome way, to conveigh wholſome words. It is a baſe and poor thing, to come in publike places, to gape and pry into this womans dreſſe, and the other womans toy; this faſhion, and t'other faſhion; and more baſely ſordid, in the houſe of God: and it is as baſe (in the kinde of it) for a man to come to Gods houſe, where he comes to ſeek food for his ſoul, and to hear the oracles of God, that God ſhould not be able to pleaſe him, unleſſe he ſpeak tinkling and tickling words, to fancie and humour him. Is it meet for God? or doth it become the majeſty of God, to ſpeak in ſuch a language as is not befitting him? Majeſticall language, noble language, ſublime language, is the proper language of GOD, to conveigh divine things. It may ſuit well with a Courtier, to affect ſome ſcrapings of language, but not with a King; for (as they uſe to obſerve) there is a difference between a pedantick ſtile, and a majeſtick ſtile: a boy that hath but his Academicall learning, he may in his orations affect, and it may be more tollerable for him, to affect pen and Inkhorn language, and (as they term it) to affect a flouriſhing ſound of words: but for a Prince, it is beſides his decorum (I ſay) for a Prince on his Throne of Majeſty, to ſpeak curiouſly, it becomes not the majeſty of the place; and much leſſe doth it become the majeſty of Gods ordinances, that there ſhould be any thing ſo curiouſly in the dreſſe of words, as to draw mens eyes and ears ſo, that they do not minde the things, but the words, and are carried away with petty phraſes: but I muſt not be large.
There is another thing: words, and ſound and wholſome words, of truth and profitableneſſe; and wholſome, for the manner of delivery, in a grave and ſober manner, ſuch as becomes the oracles of God.
3. But what is that ſame foreign,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, 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 onelyonly 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, foreign, according to the genuine ſignification of it ſeems to aim at this, for it is no more but a generall delineation, or draught; and the truth is, it is impoſſible that where there is a multitude, but that multitude muſt be regulated by ſome order; if multitudes of principles be delivered without an order, it is without its beauty, and it will be a great prejudice and hindrance, both to the underſtanding, and attention of them; and to the memory, and retention of them: and therefore I ſuppoſe this is here likewiſe comprehended; the words ſeem to import it, however I ſay not that the Apoſtle fully intends this, becauſe it is but accidentall; yet I do 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.
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 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.