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
he thus fall into the fooles snare censure others of censoriousnesse yet ought he in this matter to be very watchfull over himselfe that he offend not with his tongue S. This precept of not judging I cannot without teares and hearty confession of mine owne great guilt in this kinde teare home with mee and I feare there are few in this last and most uncharitable age of ours who have not had their part in it I beseech God to reforme it in all our hearts and joyne this last act of prudence which this sixth verse hath mentioned with that simplicity which in the former five was required of us § 2 You told me that after one particular precept which you have now explained there followed some Generall precepts What is the subject of the first of them C. It is concerning that great businesse of prayer in the five next verses 7. 8. 9. 10. 11. considered now not as a duty of ours toward God or an act of worship as it was considered c. 6. but as an engine or artifice to fetch downefrom heaven the greatest treasures that are there even that of grace it selfe or the holy spirit as appeareth by the comparing this place with Luk. 11. 13. and the summe of it is this that prayer is the key of entrance into the fathers house that no man shall ever faile of finding receiving good things particularly Grace the greatest good that askes and seekes and knockes i. e. useth importunity in prayer as a child to a father depending wholly on him and if he be once or twice repell'd returning unto him with humility and submission and dependance and confidence againe and never giving over petitioning till he obtaines S. What is the next generall Precept C. It is that famous one that the heathen Emperour is said to have reverenc't Christ and Christianity for and that all the wisest men of the Nations have admired for the best and highest rule of charity to our neighbours in these words v. 12. All things whatsoever you would that men should doe to you do ye even so to them Which saith he is the law and the prophets i. e. on which all the duty of charity depends or wherein the whole law concerning that is fullfilled S. What is the meaning of this Precept C. To love my neighbour as my selfe or not to suffer my selfe-love to interpose or make me partiall in judging of my duty to others but thus to cast whensoever I do any thing to my brother would I be well pleased to be so dealt with by any other Or if I might have mine owne choice would not I desire to be other wise used by other men Or yet farther that whatsoever usage I desire to meet with at Gods hands which is certainely undeserved mercy pardon of trespasses and doing good to enemies or trespassers the same I must performe to others for so this phrase whatsoever you would that men should do to you doth by an Hebraisme import whatsoever you would have done unto you which is the stile that this precept is ordinarily read in and then extends to whatever I desire that God or Christ Jesus should do to me i. e. not only all the Justice but all the mercy and goodnesse and bounty in the world In which sence it will best agree with the precept of liberality to enemies with which 't is joyned Luk. 6. 31. and the promise of God here to give to every asker of which bounty of God's we that are partakers ought to do the like for our brethren and be a fit introduction to the exhortation that followes of Christian strictnesse which seemes to be built on this and to be but a branch of this great precept and not a severall from it S. What is that Exhortation you meane C. That of a great superlative strictnesse in the wayes of godlinesse not being content to walke in the broad rode that Jewes and heathens have contented them selves with not willing to undertake any thing of difficulty for Christs sake and so by that meanes falling into destruction but entering in at the strict gate and narrow way that leadeth unto life that way which these elevated precepts have chalk't out to us and which here it seemes are not proposed as counsells of perfection but as commands of duty without which there is no entring into life no avoyding destruction S. What now is the third Generall Precept C. It is a precept of warinesse and prudence to beware of errors and those whose trade it is to seduce us to them and this in the six next verses 15. 16. 17. 18. 19. 20. and it belongs not to all deceivers of any kinde but particularly to such as professe to follow Christ and yet teach false and damnable doctrine which that they may put off to thes auditors the better they pretend a great deale of holinesse in some other particulars And the summe of that which he here saith to this purpose may be reduced to this Whensoever any false Teacher comes to disseminate his doctrine the surest way to discerne him will be to observe the effects and actions discernible in him or which are the fruits of his doctrine If all his Actions and all the designes and consequents of his Doctrine be the advanceing of piety and charity of all kinds then you may resolve that he is no such false at least dangerous false Teacher For 1. the Divell will never assist him or put him upon false Doctrines to such an end to bring more holynesse and Christian practice into the world 2. Such holy Châ—â—stian practice is not easily built upon any false â—octrine 3. If the Doctrine should chance to be false that bringeth forth such wholesome effects then to him that receiveth it for those effects sake and otherwise discerneth not the Doctrine to be false it may be hoped through God's mercy in Christ to our infirmities it shall not prove dangerous or destructive But if the consequents or effects that flow naturally from the Doctrines which he brings be either against rules of piety or Christian virtue As 1. If they tend to the lessening of our love of God to the aliening our hearts from him by giving us meane or unworthy notions of him contrary to those Attributes of infinite Power Justice and Goodnesse which we ought to beleive of him If they tend to the begetting of presumption and security in our hearts by giving us any ground of hope without purifying and amending our wicked lives by leaving no place for feare whatsoever we do by making us conceit highly of our selves rely and trust on and boast of our owne merits If they lead us to Idolatry to the worship of some what else beside the only true God or to a bare formall outside worship of him If they open the doore to false or needlesse swearing or to profanenesse and neglect of God's service Or 2. If they tend to disobedience sedition rebellion faction speaking evill
our selves to or to be justified by God S. But what then was the Faith of Abraham C. Many acts of Abrahams Faith there are mentioned in the New Testament which were severall exercises of that grace in him but especially two there are by which in two trials of his Faith he approved himselfe to God so farre as that God imputed them to him for righteousnesse i. e. accepted of those acts of his as graciously as if he had performed perfect unsinning obedience had lived exactly without any slip or fall all his life yea and gave him the honour of being called the freind of God S. What was the first of those acts C. That which Saint Paul referres to Rom. 4. and Gal. 3. his beleeving the promise of God made unto him Gen. 15. S. What was that promise C. It consisted of two parts First that God would sheild and defend or take him into his protection and withall reward him abundantly for all the service that he should ever performe unto him This promise is set down v. 1. in these words feare not Abraham I am thy sheild and exceeding great reward The summe of which is that God will protect all those that depend and trust on him and reward all his faithfull servants in a manner and measure inexpressibly abundant and particularly that he would then deale so with Abraham a true faithfull servant of his and consequently that he should not fear This promise it is not said in the text expressely that Abraham beleeved but yet it is so farre implied that there is no doubt of it for Abrahams question v. 2. What wilt thou give me seeing I goe childlesse is in effect a bowing and yeilding consent to the truth of this promise and firmely depending upon it and thereupon proceeding to a speciall particular wherein he desired that favour of God to be made good to him the giving him a child for his reward whereas otherwise having none and so his servant being his onely heire apparent all the wealth in the world would not be valuable to him and thereupon as a reward of that his former faith on the former promise God proceeds to make him that second more particular promise which I called the second part of it S. What was that C. The promise that he should have an heire of his own body from whom should come a posterity as numerous or rather innumerable as the stars of heaven and among them at length the Messias in whom all the people of the world should be blessed for that is the meaning of so shall thy seed be v. 5. and of the same words delivered by way of Ellipsis Rom. 4. 18. Who beleived that he should be the father of many nations accordingly as had beene said to him by God So i. e. as the starres of heaven shall thy seed be This second part of the promise being a particular conteined before under the generall of rewarding him exceedingly but not till now explicitely revealed to Abraham that God would then reward him by giving him a son and a numerous posterity and the Messias to come from him was a particular triall whether his former beleife were sincere i. e. whether he would trust and depend on God or no there being little reason for him to expect a child then having remained so long without one and so some difficulty in so beleeving and then it followes that in this triall he was found faithfull he beleeved v. 6. or as Saint Paul heightens it beside or beyond hope he beleived Rom. 4. 18. and God counted it to him for righteousnesse i. e. tooke this for such an expression of his faithfullnesse and sincerity and true piety that he accepted him as a righteous person upon this performance though no doubt he had many infirmities and sinnes which he was or had beene guilty of in his life unreconcileable with perfect righteousnesse S. What was the second of those acts of Abrahams faith C. That which Saint Iames mentions c. 2. 21. and Saint Paul Heb. 11. 17. offering up his sonne Isaak upon the Altar For God having made triall before of his faith in one particular that of beleeving his promise makes now a new triall of it in another that of obedience to his commands for when God gives commands aswell as promises the one is as perfect a season and meanes of triall of faith as the other and to say I have faith and not thus to evidence it not to bring forth that fruit of it when God by expecting it and requiring it puts mee to the triall is either to manifest that I have no faith at all or else not a through faith but only for cheaper easier services not able to hold out to all trials Or else that this is but a dull livelesse habit of faith without any vitall acts flowing from it which yet are the things that God commandeth and without yeilding of which in time of triall or when occasion is offered the habit will not be accepted And this I conceive the clearest way of reconciling Saint Iames and Saint Paul Abraham was justified by faith saith Saint Paul Rom 4. and not by workes i. e. by beleeving and depending on God for the performance of his promise and resigning himselfe up wholly to him to obey his precepts or more clearely by that Faith which howsoever it was tried whether by promises of strange incredible things or commands of very hard duties killing his onely sonne did constantly approve it selfe to be a true saith and so was accepted by God without performance of absolute unsinning obedience much more without performance of the Mosaicall law Abraham then being uncircumcised which two things one or both are generally by Saint Paul meant by workes But then saith Saint James Abraham was justified by workes i. e. his Faith did approve its selfe by faithfull actions particularly by offering up his sonne an act of the greatest fidelity and sincerity and obedience in the world and if in time of triall he had not done so he had never pass't for the faithfull Abraham had never beene justified i. e. approved or accepted by God which is in effect all one with that which Saint Paul had said neither one nor the other excluding or seperating faithfull actions or acts of Faith from Faith or the condition of justification but absolutely requiring them as the onely things by which the man is justified onely Saint Paul mentions the workes of the law and excludes them from having any thing to doe toward justification leaving the whole worke to Faith and Saint James dealing not with the Jewes but with another kind of adversaries hath no occasion to adde that exclusive part but rather to prevent or cure another disease which he saw the minds of men through mistake and abuse of Saint Pauls doctrine possess 't with or subject to thinking that a dead habit of Faith would serve the turne and mistaking every slight motion or formall profession such as bidding
are none but Disciples the men to whom this Sermon belongs and if so will it not thence follow that the commands conteined in it shall oblige onely the successours of those Disciples the Ministers of the Gospell and so all others be freed from that severity C. That it was given onely to Disciples then it may be acknowledged but that will be of latitude enough to conteine all Christians for to be a Disciple of Christ is no more then so for you know Christ first called Disciples and they followed him some time before he sent them out or gave them commission to preach c. i. e. before he gave them the dignity of Apostles of which as onely the Ministers of the Gospell are their successours so in Discipleship all Christian professours And therefore you must resolve now once for all that what is in this Sermon said to Disciples all Christians are concern'd in indifferently it is command and obligatory to all that follow him S. You have engaged me then to thinke my selfe concern'd so nearely in it as not to have patience to be longer ignorant of this my duty Will you please then to enter upon the substance of the Sermon wherein I can direct my selfe so farre as to discerne the 8 Beatitudes to be the first part I pray how farre am I concern'd in them C. So farre as that you may resolve your selfe obliged to the beleife 1. That you are no farther a Christian then you have in you every one of those graces to which the blessednesse is there affixed 2. That every one of those graces hath matter of present blessednesse in it the word blessed in the front denoting a present condition abstracted from that which afterwards expects them 3. That there is assurance of future blessednesse to all those that have attained to those severall graces S. I shall remember these three directions call upon you to exemplify them in the particulars as they come to our hands and therefore first I pray give me the first of these graces what it is C. Poverty of spirit S. What is meant by that C. It may possibly signifie a preparation of minde or spirit to part with all worldly wealth a contentednesse to live poore and bare in this world but I rather conceive it signifies A lowly opinion of ones selfe a thinking my selfe the meanest vilest creature least of Saints and greatest of sinners contrary to that spirituall pride of the Church of Laodicea Rev. 3. 17. which said she was rich encreased with goods and had need of nothing not knowing that she was wretched miserable poore and blinde and naked This is that insant child-temper that Christ prescribes so absolutely necessary to a Christian Mat. 18. 4. and c. 19. 14. and that in respect of the humility of such c. 18. 4. and the littlenesse Luk. 9. 48. i. e. being in our owne conceit which I conceive is meant there by the phrase in spirit the least and lowest and meanest and as children most impotent unsufficient of all creatures S. What now is the present blessednesse of such C. It consists in this 1. That this is an amiable and lovely quality a charme of love amongst men where ever 't is met with whereas on the other side pride goes hated and cursed and abomined by all drives away servants freinds and all but flatterers 2. In that this is a seed-plat of all virtue especially Christian which thrives best when 't is rooted deepe i. e. in the humble lowly heart 3. Because it hath the promise of grace God giveth grace to the humble but on the contrary resisteth the proud S. What assurance of future blessednesse is there to those that have this grace C. It is exprest in these words for theirs or of them is the Kingdome of Heaven which I conceive signifies primarily that Christ's Kingdom of grace the true Christian Church is made up peculiarly of such as in the answer of Christ to John Mat. 11. 5. a way of assuring him that he was the Christ 't is in the close the poore are Evangelized or wrought on by the preaching of the Gospell and as Mat. 18. 4. He that shall humble himselfe as the child the same shall be greatest in the Kingdome of Heaven i. e. a prime Christian or Disciple of Christ and c. 19. 14. for of such which is a like phrase parallell to of them here is the Kingdome of Heaven i. e. the Church into which he therefore commands them to be permitted to enter by baptisme and chides his Disciples for forbidding them Thus is the Kingdome of Heaven to be interpreted in Scripture in divers places of the New Testament which you will be able to observe when you reade with care S. But how doth this belong to future blessednesse C. Thus that this Kingdome of Grace here is but an inchoation of that of Glory hereafter and he that lives here the life of an humble Christian shall there be sure to reigne the life of a victorious Saint S. What is Mourning C. Contrition or godly sorrow conceived upon the sence of our wants and sinnes S. What wants doe you meane C. Spirituall wants 1. Of originall immaculate righteousnesse and holinesse and purity 2. Of strength and sufficiency to doe the duty which we ought to God our Creatour Christour Redeemer and the Spirit our Sanctifier S. What sinnes doe you meane C. 1. Our originall depravednesse and pronenesse of our carnall part to all evill 2. The actuall and habituall sinnes of our unregenerate And 3. the many slips and falls of our most regenerate life S. What is the present felicity of these mourners C. That which results from the sence of this blessed temper there being no condition of soule more wretched then that of the sencelesse obdurate sinner that being a kind of numnesse and lethargy and death of soule and contrarywise this feeling and sensiblenesse and sorrow for sinne the most vitall quality as it is said of feeling that it is the sence of life an argument that we have some life in us and so true matter of joy to all that finde it in themselves And therefore it was very well said of a father Let a Christian man greive and then rejoyce that he doth so Besides the mourning soule is like the watered earth like to prove the more fruitfull by that meanes S. What is the assurance of future felicity that belongs to this mourner C. 'T is set downe in these words for they shall be comforted Christ who hereafter gives now makes promise of comfort to such the reaping in joy belongs peculiarly to them that sow in teares and godly sorrow worketh repentance to salvation when all other worketh death And besides this assurance ariseth from the very nature of comfort refreshment by whichthe joyes of heaven are exprest of which none are capable but the sad disconsolate mourners nor indeed is heaven the vision of God and
patiently to take away my cloake also if I am so tame as to let him carry away my coate without any payment to make me goe a stage of two miles with him next time if I take the first oppression so patiently To this foreseen objection our Saviour answers by commanding us to performe the former duty and put this feared hazard to the venture intimating that this is not sure to be the reward and consequent of such patience But yet if it should be certainely so yet we Christians must rather submit to this also then give the raines to our revenge on that consideration we must venture that consequent with Christ who hath commanded us this patience and be armed for the worst that can befall us in his service From whence you see what obligation it is that lyes upon us toward those acts which are accounted so ridiculous among men Not that we are presently to turne the left cheeke to him that strikes us on the right to give the cloak to him that takes the coate c. but to performe the precept of non-revenge and not to be tempted from it by any foreseene inconvenience Yea and really to make that adventure if I cannot performe that obedience without it rather let him take the cloake also then seeke wayes of revenge for such former trespasses Which will be nothing unreasonable if we consider 1. That Christ can preserve us from farther injuries if he think good as well without as with our assistance and indeed that patience is oft blest by him to be a more prosperous meanes of this then selfe revenge would be it being Christ's tryed rule to overcome evill with good 2. That if we should chance to suffer any thing by obeying him he will be able to repaire us in another world S. What now is the generall nature of these appendant precepts wherein they all agree and accord C. That they are all tolerable and supportable injuries both in respect of what is done already and what may be consequent to our bearing them For thus the losse of the coate or cloake also is a moderate injury the smiting on the cheeke or cheekes a very unconsiderable paine and only valued for the contumely annext to it which yet Christians had beene before v. 11. and should after by the sufferings of Christ be taught to support cheerefully and the going a mile or two a very tollerable invasion on their liberty and a very easie post being compared with the ordinary stages and from thence 1. The reasonablenesse and agreeablenesse of Christs commands to our strength appeares that he provides us such easie yoakes and light burthens even when we thinke he useth us most hardly 2. The indulgence which he allowes us in matters of greater concernment where the damage or trespasse is not so supportable he there intimates a liberty to use some meanes to save or repaire our selves which may be extremely usefull if not necessary to our temporall Subsistence though not to worke revenge on the enemy for what is past by exacting any punishment on his person by endeavouring to trouble him who hath troubled us which cannot bring in any profit to us S. What now is particularly observable from each of these and 1. from the first C. That for light injuries done to our bodies which leave no wound behinde them nor are the disabling or weakening of our bodies nor bring any considerable paine with them we are not to seeke any way of private no nor so much as of legall revenge no not though the injury were a contumely also and the putting it up a reproach in the account of the world and withall a possible nay probable meanes to bring more upon me of the same making this thus set is my Christian duty which I cannot omit without sinne and which for us to performe or Christ to command is so farre from unreasonable that the contrary if we observe the experience of it is much more unreasonable and the seeking revenge ordinarily subjects us to greater inconveniences to more and more dangerous blowes many times if we become our owne champions and avenge our selves and to more considerable trouble and charge if we seeke it from the Court of Judicature S. What do you in particular observe from the second C. 1 The word rendered sue at law may also signifie to strive or contend with thee any other way and so take away thy coate from thee and in this case rather loose that and more then either hurt or maligne him and 't is not improbable that it may so signifie here because Saint Luke reades him that taketh away thy coate forbid not c. i. e do not by contrary violence or hurting of him thus repell him If it referre to the former then we learne that suing at the law though it be meant as a remedy for trespasses is oft used as an instrument to do them 2. That another having wronged me by a suit and gotten an unjust verdict against me doth not make it Christian for me to attempt the like on him 3. That I must not stand so punctually on my right of dominion or propriety in my goods as to designe revenge on every one whosoever shall in the least matter intrench on it which beside that Christ's prohibition makes sinne in a Christian the very delayes and expencefullnesse of Courts makes unreasonable and absurd for any man to do Many losses are more supportable then such a costly meanes of repairing them Yet this not so farre to be extended but that he that 1. By no arbitration can get his owne Or 2. that desires only to obtaine decision of any controversie Or 3. he that by this meanes may defend a widow or orphane Or 4. provide for his owne family Or 5. enable himselfe to releive the poore may lawfully in a matter of great moment enter a suit at law S. What from the third C. That the same rule holds for my liberty that did for my body and estate that every diminution of it must not enrage me either to a private or legall revenge on the invader the summe of all is that small supportable injuries of any kind we Christians must beare without hurting againe or so much as prosecuting or impleading the injurious In weightier and more considerable matters though we may use meanes 1. To defend our selves 2. To get legall reparations for our losses yet even in those the giving any way to revengefull desires or desireing to give him any smart or paine that brings no reall gaine or ease or advantage to us save only the satisfying our revengefull humour is still utterly unlawfull S. But what is that that followes in the close of this period v. v. 42 Give to him that asketh thee and from him that would borrow of thee turne not thou away And how comes it in this place C. The substance of it is a command of universall unlimited liberality according to our power to all
so had both equall right to it but being but one and undividible could not both enjoy and therefore to make them freinds he having two peices of silver doth upon contract divide them betwixt the pretenders and hath the stone in exchange from them having it he goes on his journey and coming to Ierusalem shewes it the Goldsmith who tells him that it was a jewell of great value being a stone falne and lost out of the high Preists Ephod to whom if he carried it he should certainly receive a great reward he did so and accordingly it proved the high Preist tooke it of him gave him a great reward but withall a box on the eare bidding him trust God the next time The story if true is an instance of the matter in hand if not yet an embleme or picture of it So againe Prov. 22. 9. He that hath a bountifull eye shall be blessed for he giveth of his bread to the poore Where the affirmative promise is most punctuall and the reason to confirme it most remarkeable being but the repetition of the thing it selfe as principles are faine to be proved by themselves the bountifull minded man shall be blessed why because he is bountifull i. e. no other argument needfull to prove it but this the promise infallible promise belonging peculiarly to such And Prov. 28. 27. He that giveth to the poore shall not lacke A most definitive large rule from whence no exception is imaginable if we had but faith to depend upon it And lest you should thinke that this referred onely to the state of the Iewes under the Old Testament and belonged not at all to us Christians you may first observe that these Proverbs of Solomon are not truths peculiar to that state but extensive even to us Christians and more purely so then to them many of them 2. That in the Gospell one place there is that repeates in sence one part of these places that of 19. 17. He that giveth to the poore lendeth to the Lord. to wit Mat. 25. 43. In as much as ye did it to one of these you did it unto me And then why may not the latter part belong to us also 3. One plaine promise of temporall things there is in the Gospell also to those that part with any of their goods for Christs sake and such sure are the Christian Almes-givers that doe it in obedience to Christs law and charity to fellow Christians Mat. 19. 29. and that in a generall unlimited stile excluding all exception Mark 10. 30. There is no man that hath left house or brethren c. and lands i. e. worldly goods but he shall receive an hundred sold now in this time this first lower harvest this season of retributions houses c. i. e. temporall blessings here and then over and above in another world everlasting life Onely with a mixture of persecutions as Saint Marke or Saint Peter who had asked the question which occasioned this speech of Christs and whose Amanuensis Saint Marke was hath it as before I told you Prov. 11. 31. after all those temporall promises to the Almes-giver it is added He shall be recompenced or receive his portion of afflictions in the earth By all these testimonies from the word of God both in New and Old Testament I conceive this doctrine as cleare as any in the Scripture That the promise of temporall plenty to the liberall is so distinct and infallible that it can be no lesse then grosse ignorance of plaine Scripture not to observe it and arrant infidelity not to beleive it and strange Vn-Christian sinne not to practice that so amiable a duty that to him that beleives this there is not the least temptation imaginable against it even the covetous man himselfe being allowed to be the objector S. I cannot but acknowledge the truth of your premises and reasonablenesse of the conclusion from them and onely mervaile what artifice the Devill hath gotten to ensnare men by and keepe them from doing that which is so agreeable to their humours and dispositions even as they are partakers of but ingenuous nature God melt the heart and open the hand of the obdurate world and teach us the due practice of it I shall presume you have no more necessary to be added to the explication of the duty here supposed and thou when thou doest almes I shall call you from thence to the second particular mentioned The Caution interposed and desire to know what that it C. The Caution is that we do not our almes to be seene of men or use any meanes in the doing of them to have glory of men to be praised or commended by them For this is an infirmity very ordinarily insinnuating it selfe in our best actions to blast and defame them in the eyes of God every man being apt to desire to be better thought of by man for the performance of this duty especially if he be an exceeder in it S. But were we not commanded before that our light should shine before men What is that but to do our good workes so that men might see them C. To this I shall answer 1. By telling you that the performance of duties to God may be either publicke or private the one in the congregation the other in the closet the former ought to be as publicke as it may that so they may be more exemplary and tend more to the glorifying of God to that the shineing of our light belongs the second as private as it may to approve our selves the more to God and to that this caution here pertaines And though this be more illustriously observable in the two following duties of prayer and fasting yet will it hold in some measure in this also the Church being designed for giving also and every Christian antiently wont to bring some what to the Corban every time he came to Church a remainder of which custome we have still in the offertory 2. That there is great difference betwixt doing our good workes so that men may see them and doing them to be seene of men and againe betweene doing them so before men that they may see and glorifie our father in heaven and that we may have glory of men The former if it have not the latter to blast it and if it be truly so it excludes the latter is only a Christian charitable care that my good actions may be exemplary to others the second that they may be matter of reputation to my selfe The former respects only God's glory and not mine owne the second mine owne vaine aiery credit here and not or more then God's The first a most divine Christian act expression of great love of God and desire to propagate his Kingdome of great love of my brother and desire to make all others as good as my selfe by setting them such copies on purpose to transcribe the second is an evidence of great passion and selfe-love and impatience of having our reward put
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
frequent fasting and withall by that meanes much advance his spirituall ends have greater vacancy for holy imployments greater store for workes of mercy c. and then sure in this case the commands of praying and mercifullnesse will be also tacite commands of fasting So that though there be not any particular explicite precept obligeing every man whatsoever under paine of sinne to fast simply thus or thus often yet tacite commands there may be to them that are by any of these circumstances fitted for it and even to those that for the present are not it will yet be fit to be considered and counted of as a duty that they may be concerned in and that if in no other respect yet in this that they are Christians who aspire to an angelicall life and invisible joyes and should therefore deny and by that weane themselves of those sensuall corporeall pleasures of eating or drinking so farre as to preservation of life and health and to their duty to themselves may be agreeable S. How often then should a Christian fast C. By what hath beene said you will guesse it unlikely that I should undertake to prescribe set rules for this the duty I shall leave to you as a voluntary oblation for you to offer as frequently as prudence joyned with due care of your health and as piety and the spirit of God shall prompt you and onely tell you these three things 1. That the Pharisee fasted twice every weeke and that never censured in him as a peice of Pharisaisme or hypocrisie or fault of any kind but as commendable if he had not boasted of it 2. That every Christian ought to have his solemne set dayes for the performing that great and weighty duty of humiliation in calling himselfe to account for all his wayes and confessing his sinnes to God more particularly and those dayes should not be too slow in their returnes lest his soule be too deep in arreares and so unwilling to come to accounts at all 'T is very reasonable for every man or woman of leisure to set apart one day in the weeke for this turn if the whole day or any other part of it may not thus be spared from the businesse of his calling yet the dinner time that day may be borrowed from eating and thus more usefully emploied without any disturbance to his other affaires And he that useth not some such constant course which yet on speciall occasions may be altered will be in great danger to be found and censured a neglecter of the duties of a Disciple of Christ 3. That over and above this common duty of all men some other wants there are or may be in this or that man to the repairing of which fasting may be very instrumentall as hath beene shewed and so proportionably is to be more frequently used by them who have this need of it Of which their owne conscience in the feare of God is left the judge All this hath beene said of private fasting because that is peculiar to this place For publicke fasting the direction must be had from the lawes where we live which so farre at least oblige every one that he offend not against them either contemptuously or with scandall S. I shall now desire Gods direction and grace to incline me to the performance of this my duty so as may be acceptable to him and to pardon me for my former omissions of it which truly have hitherto beene very great You may please now to proceed to the caution interposed wherein I shall presume it superfluous for you to say much having twice already insisted on it in order to prayer and almes-giving C. The caution is it selfe in plaine intelligible words When you fast be not as the Hypocrites of a sad countenance for they disfigure or discolour their faces that they may appeare to men to fast but rather then so doe thou when thou fastest anoint thy head and wash thy face for thy outward guise appeare in thy ordinary countenance and habit for the Jewes were wont to anoint themselves daily unlesse in time of mourning that thou appeare not to men to men to fast that no man out of thy family be witnesse of thy private fasts but to thy father which is in secret that thou mayest appeare desirous to approve thy selfe to him onely who onely is able to reward thee S. You have now past through those three great Christian duties which by their so neare confederacy here and by what you have said of them I find so linked together that it is very reasonable we should set apart some time for the joint practice of them alltogether for though it may be fit to give almes when I pray not nor fast not and to pray when I neither give almes nor fast yet sure my fasts wherein the expence of a dinner is saved should be joined then with almes-giving to wit giving to the poore that which is thus spared and allwayes with prayer God give me a heart thus to practice it § 4 Having thus farre advanced you may please to proceed to that that followes which I perceive to be a new matter Lay not up for your selves treasures upon earth c. And so on in one continued thread to the end of the Chapter Of all which what is the cheife summary importance you may breifely tell me C. There are two things to which all the ensuing sixteene verses belong and the second of them appendant to the former unto which the discourse insensibly glides The former is for the mortifying of all desire and love of wealth the latter for the moderating our worldly care or secular providence The former in the six ensuing verses 19 20 21 22 23 24. S. Why doe you referre these words Lay not up c. to the mortifying of desire and love of wealth C. Because a treasure is a metaphoricall word to signify that which men desire and love most importunately and set their heart upon and so the prohibition of laying up our treasure on earth is in effect the forbidding to love or desire or set the neart upon any earthly riches as a possession but onely to use them so as may most improve our future account i. e. by liberall dispensing of them to raise a banke which may enrich us for ever in another world For the enforcing of which prohibition and exhortation he mentions 1. The vanity and uncertainty of worldly riches which evidences how unfit they are for our hearts to be set upon One kind of them that which consists in costly vestments the moth a poore despiseable creature can and doth destroy and make uselesse another kind our corne and other the like fruits of the earth which the foole so applauded himselfe that he had store of for many yeares earing for so the word rendred rust doth signify whether of men or the ordinary attendants of granaries vermin bringeth to nought or if you will retaine the word in our