our hearts forgive not our brothren their trespasses And therefore whosoever prayeth for forgivenes se in this prayer doth not only oblige himselfe to forgive all others but even curse and bring downe imprecations upon himselfe and desire God in effect never to pardon him if he be not thus qualified by pardoning of others 'T will therefore be most absolutely necessary for every man that takes this prayer into his mouth first to put all malice desire of revenge or grudge out of his heart or else his prayer shall be truned into a curse to him S. § 3 You have past thorow the second period of this chapter the weighty duty of prayer together with the cautions and directions belonging to it Let us now by your leave advance to the third reaching thorow the next three verses 16 17 18. Moreover when thou fastest c. where first I pray what is the importance of the phrase Moreover because that was not formerly used in the second of the three C. It noteth 1 this duty to be not so ordinarily and frequently taken notice of as the former and therefore a note of remarke is prefixt to it 2. that this is also a duty necessary to be superaeded to the practice of the other two if we will be Disciples of his it being a part of the worship of God also when it cometh in conjunction with them S. Well then I shall presume you will continue the same method of handling this which in the former two you have observed by takeing notice of 1. a duty supposed 2. a caution interposed I shall desire to receive first what you will recommend unto me for the Duty which is here supposed thou when thou fastest What kind of fasting is here spoken of C. Not the solemne prescribed fasts of the Jewes for those were not to be concealed or dissembled such as the great day of expiation called the Sabbath which God had chosen described Is 58. in those expressions which are ordinarily thought to belong to the weekely Sabbath day Nor those other three added to that under the time of the second Temple But daies of private fasting that every one prescribed themselves as a free-will offering some once some twice some oftener every weeke denying themselves their lawfull ordinary food commonly not eating till the going downe of the sunne and then very moderately also Which exercise as Christ disliketh not but rather approveth it by his mention here so he desires to free and rescue it from the vaineglorious designe of Pharisaicall hypocrites in the using of it But before you will be well capable of hearing and assenting to your duty in this of fasting or denying your selfe your lawfull food it will be necessary by way of preparative for you to know your duty in respect of sobriety or what eating or drinking abstracted from the superaddition of this duty offasting is lawfull for Christians For as he which is not advanced so farre in the schoole of nature as to observe rules of justice will scarce be a fit auditour of the doctrine of almes-giving premised So certainely he that hath not submitted himselfe to the rule of sobriety will be hardly brought to heare of fasting and besides the truth is that the unjust mans almes will availe him little and as little the drunkards or gluttons fasts And therefore it will not be amisse a while before we proceed to take in the consideration of this duty of sobriety S. I acknowledge the reasonablenesse of the proposall What then doe you meane by Sobriety C. Temperance in eating and drinking which whatsoever may be said of it under the Old Testament among the Jewes who being allured to the service of God especially with the representation of temporall promises of plenty c. could not so fitly be interdicted the liberall use of meates and drinkes but might be allowed somewhat in that matter which is not allowable to Christians at least might be so farre permitted the exceeding of those strict termes of sobriety without danger of punishment is now strictly commanded Christians in the New Testament and that under threat of damnation to him that frequently of willingly and indulgently offendeth herein Thus 1 Cor. 6. 10. 't is said of drunkards that they shall not inherit the Kingdome of God where the word is not to be restrained to those who drinke to bestiality to the depriving themselves of the use of their reason that drinke drunke as we say but belongs to all that drinke wine or strong drinke intemperately though through their strenght of braine they be not at present distempered by it So Gal. 5. 21. among the workes of the flesh which they that doe shall not inherit the Kingdome of Heaven there is mention of Revellings or comessations or excesse in eating So Rom. 13. 13. both together forbidden surfetting or excesse in eating and drunkennesses or excesse in drinking And so 1 Pet. 4. 3. Excesse of wine revellings and drinkings And on the other side is sobriety commanded 1 Thes 5. 6. 8. And Tit. 2. it is mentioned as a speciall designe and end of the appearing of Christ that we should be instructed to walke justly and piously and soberly in this present world The first of those three referring to our duty to our neighbour the second to our duty toward God and that of sobriety to our duty toward our selves nothing tending more to the preservation of our selves then that and nothing more hurtfull and unagreeable with that charity which we owe to our selves then intemperance and so in those three the whole duty of man comprized S. How many sorts of excesse in eating and drinking be there to which sobriety is opposed C. The excesse is of two sorts one in the quantity when we eate or drinke to the overcharging of the body and the sobriety contrary to that is when we eate and drinke no more then agrees with the health and good temper of it though we doe allow our selves the pleasures and delights in choice of meates c Another excesse there is in the quality or delicacy of meates or drinkes and a studied care and pursuit of such as are thus most delightfull And the sobriety contrary to this is when we content our selves with that meate and drinke which is necessary or usefull to the health and strength of our bodies and neglect or despise all other delicacies S. Are both these kindes of excesse condemned and sobrieties commanded us Christians C. Some difference there is in this matter The former of those excesses is so forbidden that he that useth it is excluded from the Kingdome of God 1 Cor. 6. 10. Gal. 5. 21. And consequently the contrary sobriety strictly commanded under that heavy penalty But the second kind of excesse is not so forbidden or the contrary sobriety so commanded under penalty of exclusion from the Kingdome of Heaven to him that useth that excesse onely in the choice of meates that are most delicious
grace in my heart You have past through the fifth Chapter and so Christs Reformations of and Additions to the Old Commandement I will not question why Christ reformed or improved no more of them it is sufficient to me that he hath not which being an act of his wisedome it is not forman to question but acquiesce in C. You judge aright yet doe I conceive that two other Commandements of the second Table Christ hath improved in this Sermon The ninth there of not bearing false witnesse he hath improved into not judging c. 7. 1. the last of not coveting into taking no thought c. 6. 25. c. And as for the fifth which is the onely one of the second Table now left out there may be particular reason for it because that honour of father and mother obedience to superiours Magistrates c. was by the Jewish law advanced so high even to prohibiting of thoughts of evill against such which say the lewes is the onely case wherein thoughts are prohibited that there was no need or almost possibility of setting it higher Let us now proceed to the next the sixth Chapter and consider what first we shall fall upon LIB III. S. § 1 WHat is the first generall aime or designe of this next part of the Sermon beginning c. 6 C. The regulating of three great Christian duties Almes-giving Prayer and Fasting Three so necessary considerable offices of a Christian that learned Divines have resolved them to be the three speciall Christian sacrifices or acts of divine worship the first out of our estates the second of our soules the third from our bodies which are the three principall parts of a man every one therefore obliged to pay its tribute of acknowledgment to the Creatour S. I shall then presume them worthy of our distinct survey and to that purpose pitch upon that first which I see first placed that of Almes giving and expect what method you will propose to me as most proper to give me a cleare sight of what Christ hath thought fit to represent to me concerning it C. I shall reduce it summarily to these two heads 1. A duty supposed 2. A caution interposed for the regulation of this duty S. What meane you by the duty spposed C. I meane this that the duty of almes-giving here mentioned is not so much here commanded by Christ as presumed and supposed as a duty that both the law of Nature and of Moses required of all men Heathens and Jewes before and therefore needed not to be commanded by Christ but onely to be thus honourably mentioned by him as a duty that he meant not to evacuate but confirme so farre that he that would not observe it should be unworthy the title of a Christian nay of a Jew or Heathen man all lawes so strictly exacting it of him S. The duty being so necessary and yet onely touch◠on or named here you may please a little to explaine to me C. I will by telling you 1. That it is the same duty exprest by the same word that mercifullnesse is in the fifth Beatitude but then 2. That it seemes here to be restreined to that one kind of mercifullnesse which consists in giving that peculiarly of releife corporall to them that want it and therefore it will not be pertinent in this place to speake to you of any branch of mercifullnesse but of that which we ordinarily call Giving of almes S. What do you thinke fit to tell mee of that C. Onely these two things as most proper for your direction in this duty the first for the substance of the duty the second for the most convenient manner of performing it S. What for the substance of the duty C. That I am bound by all lawes of Nature of Moses of Christ as God hath enabled me to releive those that are in want the hungry the naked the fatherlesse and widow c. destitute of worldly succour the doing of which is called pure religion or worship by Saint James c. 1. 27. S. What directions have you for the most convenient manner of performing it C. This one especially which St Paul 1 Cor. 16. 2. hath given me occasion to thinke on that every rich man or thriving man every one that either hath constant revenue or profitable trade should lay by him in store as God hath prospered him for the use of the poore dedicating yeerely or monthly or weekely such or such a proportion for this purpose and seperating it from the rest of the heap that it may be ready for such uses as the providence of God shall offer to us S. How will this be best done C. By a yeerely valuation of my income whether of rents or gaines by trading and setting a part a reasonable proportion of that and then dividing that grosse proportion into as many parts as there be weekes in the yeare and then every Lords day according to the Apostles direction or otherwise weekely to put into the poore mans bag or boxe or pocket such a just propottion which from that time I am to account of as none of mine but the poores propriety which I cannot take from them againe but by stealth that I say not sacriledge This way of setting a part before hand will be very usefull both for the resisting of coveteous thoughts which will be apt still to intercurre when objects of charity offer themselves and also for the having provision ready at hand to give when we would be willing to give which otherwise perhaps would sometimes be wanting and the doing this thus weekely will make the summe thus parted with so insensible that we shall not misse out of our estates what is thus consecrated S. But I pray what proportion yeerely should I thus designe C. The exact ptoportion or quotum I cannot prescribe you the Scripture having defined nothing in it but by commending liberality and voluntary and cheerefull giving rather intimating that there is no set proportion to be defined but to be left to every mans owne breast how to proportion his free will offering For although one place there be that seemes to require all to be set apart for this purpose that comes in by way of gaine from Gods prospering hand to wit that just now mentioned 1 Cor. 16. 2. where he appoints that every one set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasuring up whatsoever he hath gained or thrived or beene prospered not as we render it as God hath prospered him for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever yet it appeares that that was in a peculiar case at that time for the releiving the poore Christians at Jerusalem who were so many and so few to releive them then that all that could be spared was little enough for the turne therefore that can no more make a rule for the present times then the having all common then and bringing all to the Apostle's feet will
not onely to be praised but rewarded also S. I conceive you have now gone through the first of the three things and fully satisfied all my scruples God grant my obedience and practice and observation of your directions may be as perfectly compleate and universall I shall call upon you now to the second beginning at the fifth and extended to the 16th verse In all which I expect what you will observe unto me C. § 2 The same generall parts that before A Duty supposed and a double Caution interposed The Duty supposed is prayer that great prime branch of the worship of God required of all that acknowledge God to be God and most reasonable for all that acknowledge 1. The world to be ruled by his providence 2. Themselves to have any need of his grace or pardon Or 3. That hope for any reward from him in another world S. I shall desire your direction in divers particulars concerning this duty And 1. How many sorts of prayer are there C. 1. Prayer of the heart when the soule sighs out it's desires unto God and of the tongue added to that which is then vocall prayer 2. Either publicke or private Publicke of two sorts 1. In the Church or meeting together of all that will joine with us called together by tolling of a bell c. which is very usefull and necessary 1. For the publicke testimony of our piety 2. For the stirring up and enflaming of others 3. For the making of those common publicke requests wherein all that meete are concerned as for all men the whole Church the Rulers and Magistrates of that Community wherein we live for pardon of sinnes gift of grace preservation from danger and all other things that as Fellow-members of a Church or State we may stand in need of 4. For the prevailing with God the union of so many hearta being most likely to prevaile and the presence of some godly to bring downe mercies on those others whose prayers have no promise to be heard especially if performed by a consecrated person whose office it is to draw nigh unto God i. e. to offer up prayers c. to him and to be the Embassadour and Messenger betweene God and Man Gods Embassadour to the people in Gods stead beseeching them to be reconciled and the peoples Embassadour to God to offer up our requests for grace pardon mercies to him 2. In the family which is a lesser Congregation the Master or Father of which is to supply the place of the Preist and to provide this spirituall food for all that are under his power and charge as well as their corporall food and aske those things which in that relation of members of the same family are most acknowledged to be needfull for all there present And then private prayer of two sorts againe either of husband and wife together who are as it were one flesh and have many relations comnon to one another and yet distinct and peculiar from all others Or of eveey man or woman single and private from all others in the closet or retirednesse S. Having mentioned the sorts you will please also to mention the parts of prayer C. Those are set downe by Saint Paul 1 Tim. 2. 1. Supplications prayers intercessions giving of thankes The first seemeth to referre to Confession and acknowledgement of and beseeching pardon for sinne A necessary dayly duty both in publike and private for our selves and others only in private fit to be more distinct and particular by way of enumeration of the kinds and acts and aggravating circumstances of sinne The second is the petitioning or requesting of all things necessary for our bodies or soules in all our capacities either as single or double persons as members of families of Kingdomes of Christendome of mankind it selfe The third is the interceding or mediating for others offering up prayers for freinds for enemies for all men especially for our lawfull Governours Kings and all that be in authority spirituall or civill The fourth is the returning our acknowledgements to God for all benefits received by us or others being bound by the rule of gratitude to be mindfull of what we have received of piety to acknowledge God's hand in bestowing them of charity to be sensible of what ever good any part of mankind hath beene partaker of from that great spring of goodnesse as well as our selves and by all these to expresse all in our prayers and addresses to heaven S. My next inquiry must be how often this duty must be performed C. This great duty consisting of these so many parts must be performed frequently by all and every Christian without any slacking or intermitting of it but how frequently there is no precept in this place or any other of scripture which argues that though the substance of the duty be under particular precept yet the frequency is left after the manner of other free-will-offerings to every mans owne conscience and prudence as occasions and circumstances shall direct Yet from the commands and examples of Scripture some speciall directions we may take with us As 1. that one day in seven is to be set apart for this purpose though not to be all spent in the performance of this one duty yet for this duty to be carefully performed both in the Church the familie and in private and that with more solemnity then ordinary 2. That other times taken notice of by the Church either by way of commemoration of partticular passages in the story of Christ of his Saints c. or by way of commemoration of some notable benefits received or on occasion of particular urgencies c. be by us solemnely observed also according to the rule of the Church wherein we live in like manner as the Jewes observed their dayes appointed them by law 3. that no man omit to performe this duty at least morning and evening every day this being solemnely required of the people of God directed by the law of piety to begin and close all with prayer which the very heathens could judge necessary and being the least that can be meant by that precept of the Apostle of praying without ceasing or continually which is thought by many to extend no farther then in proportion to the dayly sacrifices among the Jewes which were constantly every morning and evening but by none interpreted or conceived interpretable to any lower proportion But then 4. the examples of holy men in scripture do adde unto this number some more some lesse David in one place specifies the addition of a third at morning and at evening and at noone day will I pray and that instantly i. e. in a set solemne intense earnest addresse Ps 55. 17. and so Daniel c. 6. 10. and this of noon-day is the same with the sixth houre which is a time of prayer Act. 10. 9. used by Saint Peter Others againe observed the ninth hour i. e. about three of the clocke in the afternoone