A forme of wholsome words, or, An introduction to the body of divinity in three sermons on 2 Timothy, I.13 / preached by John Stoughton ...

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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 commit∣ted to thee, keep, by the holy Ghost which dwelleth in us.

WEe observed out of these words, one main point, viz. It is a matter of high concernment for all to have, and to keep cautiously, as a sacred depositum, as a rich treasure, a form of sound and wholsome words in Divine, and funda∣mentall truths especially. We have dispatched the explication, and confirmation, and application. There remaines nothing now, but that which I promised to discharge; viz. to acquaint you

according to this rule, and my present scope, (it being my purpose to enter on a form of sound and wholsome words, even to compre∣hend the whole body of Divinity, at least the substantiall and maine truths, that are necessa∣ry 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 whe∣ther 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,* 1.2 as I con∣ceive for many respects which I will not now enter into but leave to the consideration of o∣thers, and therefore as I promised to doe it,* 1.3 so I now intend it. I will only premise those two things.

1. I do not undertake,* 1.4 nor you must not ex∣pect that I should presume to deliver any thing that will be absolutely perfect,* 1.5 or that I will war∣rant perfect;* 1.6 there being many done in this nature of this kind already; and the Church of God having aboundance of help and fur∣therance

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 fol∣lower: 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, accor∣ding to his proportion, though there may be difference in the forms, and particulars, where there is a consentaneous agreement in the sub∣stance and maine: this I premise in generall.

2. But more particularly conserning that forme I intend now to speak of,* 1.7 I shall desire to acquaint you thus much.

1. It is a frame that I digested many years a∣goe. The truth is, when I first entred on the ser∣vice 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 un∣dertaken it from time to time, but some passa∣ges

of Gods Providence hindered me. And my intention was then, and is now to pro∣pound it,* 1.8 not in a way of artificiall method accu∣rately; 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 capa∣ble of a most accurate form: nor cannot dis∣cern 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 homogeni∣alls, nothing but that which is directly be∣longing to that art, or Doctrine that is deli∣vered, 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 speci∣all 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 capa∣ble of it, not being able to judge of hetteroge∣nialls and homogenialls, neither knowing

indeed what is form, or what not. And there∣fore 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 be∣long 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 curi∣ously to a perfect method; all that I shall aime at▪ is, to propound things both for the sub∣stance 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 be∣fore, so that it may be either briefly contracted into a narrow compasse for children and be∣ginners, 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.

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 recom∣mend 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 nour∣tered, and to which they have beene brought up already. I will only give this generall rule,* 1.9 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:* 1.10 This I will say concerning my owne in humility, that whosoever consi∣ders it with judgement, shall finde thus much,* 1.11 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 con∣ceive, 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 de∣fective among the Protestant Writers, who

have not comprehended divers of those things of the Schoolmen that were great searchers in Divinity, however their faults and failings were, and however they were in the blindest and darkest times; and therefore I have nothing to say for the magnifying or justifying of them: yet I desire to 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 e∣ver apprehended would be a very good way, and of very much use and purpose: Now you shall finde that all the doctrines belonging ei∣ther 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,* 1.12 or that it will be over easie or over facile to apprehend; only I shall now run briefly thorow the whole: as if a man

should present you with the Scelleton or body of a man, without either skin or flesh, there is no beauty or pleasantnesse in such a sight, yet there are all the substantials whereof the body is made, there are the bones that are the very upholders of the fabricke of the body: or as it was in the case of Ezekiels vision, when he was carried into a field, where there was nothing but dry bones, there was no beauty in that sight: but the beauty was afterward, when those bones began to stir and move, and came every one to their place, and did close up with the flesh, and the spirit of life came on them, then it was a beautifull sight. So now here, in the meere naked demonstration of the thing, you must not looke (neither indeed is it pro∣pounded with that apprehension) that it should be very delightfull, or that there should be any thing in it to move that way: but rather meer∣ly 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 pro∣fit, and therefore I hope men will beare with that, dispense with the other, viz. pleasantnesse: though it seeme but rough to propound meer∣ly naked bones, without any beauty or come∣linesse.

Now briefly to present the frame that I am to goe through. I told you that long agoe I

made the frame, and then I intended to make the frame so, to order it so, as to bring it with∣in 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 pro∣pound it the same way.

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

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

* 1.141. The first inquiry will be concerning hap∣pinesse, which is the very end and scope to which all that we are taught in the matters of Divinity, even all the whole scope of Divinity tends: that whereas there be severall arts and vocations in the world▪ for the maintenance of this temporall life; Divinity is that art which

directs us in the way to get and attaine eternall life, and to the true happinesse of a man: all the lines of Divinity meet in that center, and nothing is taught but for that: and therefore this will be the first inquiry, wherein the true hap∣pinesse of a man lyes: And to omit the particu∣lars that will be in that, the resolution and up∣shot 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 ef∣fect 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 up∣shot of this first inquirie, and leads to the se∣cond generall thing in the porch

And that is the true Religion:* 1.15 the first inqui∣rie is of the true happinesse, the second is of the true religion. But now there be many Re∣ligions 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 ac∣knowledgeth the true God, (and therefore dif∣fers from the heathen) but doth not acknow∣ledge him in Christ. There is the Mahumetane religion, which acknowledgeth the true God,

and acknowledgeth Christ too, but doth not acknowledge Christ as the Messias and Savi∣our, 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 Christi∣an 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, there∣fore the next inquiry will be, which is the true Church of God.* 1.16 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 pro∣fesseth Christ: there be many other by-slips of Christians, as Anabaptists, Separatists, and all kindes of sects and schismes, which all professe Christ. But it is none of these, not the Greeke Church, nor the Romane Church, nor any other sect; but there is a Church of the Protestants, consisting of Lutherans and Calvinists, and this will bee the upshot of the inquiry, that the Church of God which are either Lutherans or Calvinists, (though different in some opinions, yet) both of them are within the compasse of that which is to bee acknowledged the true Church of God: and the issue of this inquiry

will be, How wee may understand and come to descerne which is the true Church: and the answer is, by their adherence to the Scriptures:

4. Which is the fourth head in the inqui∣rie. 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,* 1.17 that shall be the fourth.

These are such generall, and such sensible inquiries, that I did thinke good in a pruden∣tiall way, as I said, to place them in the fronti∣spice. 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,* 1.18 to the fabricke of the whole body of Divinity, I shall only pre∣sent it in the nature of a building, because I have mentioned the metaphor▪ yet I vvill not keepe close to it, because I vvill not spend time to be curious in vvords.

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

stories, two roomes. I vvill mention no more.

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

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

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

* 1.19There 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.

* 1.20But first for the former; things to be known and be learned by a Christian concerning God and man:

I propound them either

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

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

Concerning the nature of God, and thereon two heads or titles.* 1.21

1. All those things that are to bee knowne concerning the unity of the essence,* 1.22 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,* 1.23 in that un∣speakable mystery of the glorious Trinity.

2. And in the second place, besides the na∣ture of God, there are to bee considered the workes of God:* 1.24 in which I shall propound both the kinds and the species of the operations of God,* 1.25 and the speciall objects or effects of those opera∣tions.

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,* 1.26 and of
• ...Providence.* 1.27

And there is the principall objects or effects of those operations,* 1.28 take them which way you will.

There is in generall,* 1.29 the reasonable creature vvhich is capable of happinesse, and vvhich is

to be guided by a rule to the attaining of hap∣pinesse. And there is the animall.

And so there will be two titles concerning Angels, both

• Good,* 1.30 and
• ...Bad.

* 1.31And concerning Man; wherein the princi∣pall 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,* 1.32 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, An∣gels 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.

* 1.33There be two things fundamentally to bee premised.

First, (which vvill bee the next head) con∣cerning the covenant betweene God and man;* 1.34 and the seales of this covenant in a general way,* 1.35

though there be a particular place for the par∣ticular: for this vvill be the foundation of all that I can give towards happinesse for the at∣taining 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 impo∣seth on man, to regulate him in his course,* 1.36 with all the sanctions of promises and threat∣nings.* 1.37

And then there bee two things formally to be considered,* 1.38 (this being fundamentally pre∣mised) vvhich vvill make up foure heads more.

Formally there are to be considered the prin∣ciples of humane actions,* 1.39 vvhich actions are the vvay and steps to eternall life.

Now there be two principles very conside∣rable.

The one vvithout us, and from God, viz.* 1.40 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 acti∣on, and that is vvithin us, viz. our owne free will,* 1.41 and there vve shall see how much vve have of that, and the nature of it, and of all humane actions and habits in a generality. These are the principles of action, grace and free will:

the nature of vvhich, and the truth of vvhich are to bee cleared in the application of these heads. These are the principles and the roots.

* 1.42But then the fruits that grow from these, are,

On the one side, on the better hand, vvhen mens vvills are assisted by grace,* 1.43 good workes; vvhere vve vvill take a briefe consideration of vertues too, which are the root of good works, the habits and dispositions.

* 1.44And 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.

* 1.45The things that are particularly to bee knowne concerning GOD and Man, are ei∣ther,

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.

* 1.461. In regard of the different states or conditi∣ons of man first.

Now they may be different two wayes; all

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 co∣venant,* 1.47 but differ only in the forme of admi∣nistration: and so these will bee the foure heads.

1. The state of innocency by creation,* 1.48 with the first covenant of the law and workes, which would then bring us to heaven.

2. And the state of the fall,* 1.49 where we consi∣der the covenant of grace.

These are substantially different in the sub∣stance of the covenant.* 1.50 But the two other states are but circumstantially different, differ∣ing in the administration of the covenant, yet all belonging to the state of grace.

The administration under the Old Testament.* 1.51

And the administration under the New Testa∣ment.

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,* 1.52 (give me leave to make use of words, because I have not so fit at hand) those degrees by which God,

Doth adduce a man to the state of grace, and having done so,* 1.53 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

* 1.54Two fundamentall things, which are the roots and foundation of all.

* 1.55First of all Gods eternall predestination and re∣probation,* 1.56 and those things that belong to it.

The second fundamentall thing is the worke of redemption by Christ:* 1.57 where will be touch∣ed 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:* 1.58 and so our two heads are election and redemption.

* 1.59But then there be two things in which it for∣mally consists, as the means wherby it is brought about.

* 1.60First, the act of vocation: by which God calls a man, and settles a man in the state of grace.

* 1.61The 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,

There be other degrees, by which God doth carry us to the perfection of grace,* 1.62 as well as to the state of grace: as,

Partly in the continuation of the grace of God,* 1.63 which continuation is in two heads.

First, the worke of sanctification,* 1.64 wherein I shall comprehend all the privileges of a Chri∣stian, that beleeve in God and Christ.

And secondly, the worke of gubernation:* 1.65 as the spirituall sanctification, so the tempo∣rall 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,* 1.66 there are two more: God continually sanctifies, and con∣tinually 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:* 1.67 and therein I shall take along the last judgement,* 1.68 for there is some difference, but not so much but they might goe together.

Secondly, the excellent state of glorification;* 1.69 that superexcellent state of glory: wherein I

shall comprehend the contrary state of the dam∣ned.* 1.70 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:* 1.71 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.

* 1.72The duties to be performed, are either more generall, and of a generall nature:

Or more particular, according to our particu∣lar states and conditions, or relations of men: as you shall see.* 1.73

In those generall duties I will do thus; I may comprehend all duties under the name of gra∣cious vertues, for so it will bee more briefe; wherefore I will so doe.* 1.74

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

First, vertues Theologicall, such as doe order, and set the spirits and heart aright,* 1.75 in a right frame towards God.

And second, vertues Philadelphicall;* 1.76 such as order aright our carriage and deportment to∣wards man, our brethren; and these compre∣hend the summe of duty in both the Tables of the Law.

But then I shall adde two more,* 1.77 as secondary and accessories to those principles.

There be,

1. Vertues,* 1.78 which the Schooles call cardi∣nall vertues, as prudēnce, justice, temperance, for∣titude, and courage: which as they make use of, so we might make use of them also, as being ve∣ry considerable in the way of a Christian, I say, cardinall vertues.

And there be,

2. Circumstantiall vertues:* 1.79 as suppose (to give a tast that you may understand) those con∣comitant 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 hu∣mility, and zeal, and constancy, which are gene∣rall and necessary qualifications to accompany and attend all other.

So that now there be Theologicall and Phila∣delphicall vertues, to order our carriage towards God and man: And Cardinall and Circumstan∣tiall vertues, prescribing the manner of the former carriage.

This in the generall.

* 1.80But secondly, there be some more speciall and particular.

In regard first, of the severall parts and con∣ditions.

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.

* 1.811. 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.

* 1.82First, 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.

* 1.83But then againe for our severall conditions; I shall name two more, which will compre∣hend all that I desire.

* 1.84First, vertues to regulate every age and sex: the particulars are, men and women, young and old, e∣very sex and age.

* 1.85Secondly, 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 prospe∣ritie.

And these are the second branch of the first of those specials that are recommended: two

speciall vertues required in respect of our seve∣rall 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,* 1.86 there be foure more.

The first two of which are to order us in a more private way.* 1.87

The second two to regulate us in a more pub∣lique way.

As wee are single persons,* 1.88 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 fami∣ly; these are oeconomicall vertues,* 1.89 to order fami∣lies in the particular relations thereof, husband, wife, parents, children, masters, servants, guests, and hoasts: There be ethicall vertues, and oecono∣micall vertues, for the ordering of a more pri∣vate way.

And when we come more publique,* 1.90 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,* 1.91 a Church society and body.

And there is a community Politicall,* 1.92 and Ci∣vill;

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,* 1.93 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 comprehen∣ded under the name of helps to the performance of duty.

And they are either,

* 1.94More generall and publique: or,

More particular and private.

* 1.95The more publique helpes are the due and conscientious use of the ordinances of God appoin∣ted: as,

* 1.96First, hearing of the word.

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

* 1.97First, the observation of the Lords day, in its continuall course.

* 1.98Secondly, of Fasts in a Christian way.

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

* 1.99But now more privately as a mans face is to∣wards God: or,

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

As we must labour to converse with God, or as we must converse with men;* 1.100 which way so∣ever we turne our faces, there may be, and are helps for the ordering of our life in both. Now the helpe in private,* 1.101 in regard of a mans con∣verse with God, are,

First,* 1.102 diligent reading and meditation upon the Word of God, and divine truths.

Secondly, another part of our communion with God,* 1.103 is the continuall exercise of prayer and thanksgiving.* 1.104

Then as wee stand in relation towards the world, and are conversant in the world,* 1.105 there be two other helpes.

First,* 1.106 the conscientious use and improvement of the communion of Saints.* 1.107

Second, our fidelity and conscientious cariage in our particular vocations;* 1.108 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 use∣full, in the advancing of a most christian course in the use of the Word and Sacrament, and Sabbaths, and fastings, and reading, and medi∣tation, and prayer, and thanksgiving, and the communion of Saints, and the conscientious∣nesse in a mans vocation: I say, how wee may doe all these, so as they may be most usefull to further us in the way of duty.

These are the more generall helps.

There are some more particular, according

to the particular cases of men: I will propound but foure maine cases,* 1.109 to which I will reduce all the rest.

First, some things to helpe a man in the in∣gresse 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.

* 1.110There 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,* 1.111 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 in∣gresse or entrance.

* 1.112Secondly, in the aggresse, or setting upon a Christian course, there will come in helpes and directions how to lead a holy life,* 1.113 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.

* 1.114Then thirdly, in the congresse, wherein is to

be treated of our spirituall warfare: helps to di∣rect us to carry our selves in time of distresse of conscience, and in matter of Satans temptations,* 1.115 which every Christian more or lesse will have, and meet withall.

Lastly, in the progresse, helpe for perseverance,* 1.116 how to hold out in daily proficiency, and per∣petuall 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 ge∣nerall.

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

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

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

And thus you have the whole building; and according to the words of our text, an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a forme of sound and wholsome words.

Notes

• * 1.1

  SER. III
• * 1.2

  Premise.
• * 1.3

  Generalls
• * 1.4

  Nothing.
• * 1.5

  Perfect.
• * 1.6

  For matter.
• * 1.7

  Or Method.
• * 1.8

  But in away. Prudentially.
• * 1.9

  Any forme is Tolerable, though Indifferent.
• * 1.10

  this is Different.
• * 1.11

  Comprehen∣sive.
• * 1.12

  Not pleasant,
• * 1.13

  Frontispice.
• * 1.14

  Happinesse.
• * 1.15

  True Religion.
• * 1.16

  True Church.
• * 1.17

  Scriptures.
• * 1.18

  Edifice.
• * 1.19

  Things to be knowne and beleeved
• * 1.20

  Concerning God.
• * 1.21

  His nature,
• * 1.22

  Unity of es∣sence,
• * 1.23

  Trinity of per∣sons.
• * 1.24

  Works of God,
• * 1.25

  Kindes and species of them
• * 1.26

  Creation.
• * 1.27

  Providence.
• * 1.28

  Objects of them.
• * 1.29

  Reasonable creature.
• * 1.30

  Angels,

  • Good,
  • Bad.
• * 1.31

  Man.
• * 1.32

  Immortality of soule, Conscience.
• * 1.33

  Things funda∣mentally pre∣mised.
• * 1.34

  Covenant.
• * 1.35

  Seales of them
• * 1.36

  Law.
• * 1.37

  Sanctions.
• * 1.38

  Things formal∣ly considered.
• * 1.39

  Principles of human actions.
• * 1.40

  Grace of God·
• * 1.41

  Our free will.
• * 1.42

  The fruits that grow from these,
• * 1.43

  Good workes.
• * 1.44

  Sins, or evill workes.
• * 1.45

  Things parti∣cularly to be knowne con∣cerning God and man,
• * 1.46

  In regard of the different states of men,
• * 1.47

  Substantially different.
• * 1.48

  State of inno∣cency.
• * 1.49

  Of the fall.
• * 1.50

  Circumstan∣tially different,
• * 1.51

  State of grace, Under the old Testament, Under the new.
• * 1.52

  Severall acts of God.

  Perfecting our salvation.
• * 1.53

  From the state of sin to grace by acts
• * 1.54

  Fundamentall: by purpose.
• * 1.55

  Predestination
• * 1.56

  Reprobation,
• * 1.57

  Redemption.
• * 1.58

  By purchase,
• * 1.59

  Formall,
• * 1.60

  Vocation effectuall.
• * 1.61

  Iustification actuall,
• * 1.62

  From grace to glory
• * 1.63

  Incoate.
• * 1.64

  Sanctification priviledges.
• * 1.65

  Gubernation exercises.
• * 1.66

  Consummate.
• * 1.67

  Resurrection.
• * 1.68

  Iudgement.
• * 1.69

  Glorification.
• * 1.70

  Condemnation
• * 1.71

  Life, to be done and practised.
• * 1.72

  Duties to be performed, by the strength of grace.
• * 1.73

  Generall,
• * 1.74

  Primary and predominant in duties to God and man.
• * 1.75

  Vertues Theo∣logicall,
• * 1.76

  Philadelphi∣call,
• * 1.77

  Secondary and concomitant vertues,
• * 1.78

  Cardinall,
• * 1.79

  Circumstan∣tiall.
• * 1.80

  Speciall. Regulating our lives in the
• * 1.81

  Parts,
• * 1.82

  Heart, Affections, Words, Actions.
• * 1.83

  Conditions, in respect of
• * 1.84

  Sex, Age,
• * 1.85

  Estate, Condition.
• * 1.86

  States and re∣lations,
• * 1.87

  More private,
• * 1.88

  In a single and solitary life. Vertuess Ethicall,
• * 1.89

  More publique in a family. Oeconomicall.
• * 1.90

  In a greater community,
• * 1.91

  Ecclesiasticall,
• * 1.92

  Politicall.
• * 1.93

  Helps to be used in
• * 1.94

  Universall conversation.
• * 1.95

  Publique meanes,
• * 1.96

  Hearing the word▪ Receiving the Sacrament. Times,
• * 1.97

  Sabbath,
• * 1.98

  Fasting,
• * 1.99

  Private,
• * 1.100

  towards God.
• * 1.101

  Contempla∣tive,
• * 1.102

  Reading, Meditation.
• * 1.103

  Prayer,
• * 1.104

  Thanksgiving.
• * 1.105

  Towards man,
• * 1.106

  Active,
• * 1.107

  Communion of Saints.
• * 1.108

  Particular vo∣cation,
• * 1.109

  Particular con∣dition,
• * 1.110

  In the ingresse,
• * 1.111

  Examination, Resolution.
• * 1.112

  Aggresse.
• * 1.113

  Holy life. Death.
• * 1.114

  Congresse,
• * 1.115

  Spirituall war∣fare.
• * 1.116

  Progresse, Perseverance.