very being persecuted though it be not a duty againe is yet a marke and character of a Christian and the Scripture doth seeme to affirme that no good Christian shall ever be without his part in it Heb. 12. 6. c. And it will be hard for any to find out one holy man that hath passed through his whole life without this portion 3. If it shall not be so generall a rule as to be capable of no exception but some good Christians be found which are not persecuted yet still the preparation of minde for this indurance is necessary to every Christian 4. The being persecuted shall contribute much to the increase of our glory and so may still be said necessary respectively though it should not be affirmed absolutely to the attaining of that degree of glory and therefore this is placed after all the rest as a meanes of perfecting consummating the Christian that as the former seaven are necessary to the attaining a crowne at all so this to the having so rich a crowne or so many gemms in it S. Is there any thing now which from the Order of these Beatitudes you would thinke fit to teach mee C. Yes especially two things 1. That the grace first named is a generall principall grace which is the foundation of all the rest Where that is once seated and planted all the rest will more easily and more happily follow Humility is the seed-plat of all and from thence it is most proper to proceed 1. To mourning or sorrow for sinne the humble heart is a melting heart 2. To meekenesse and quietnesse of spirit the humble heart is the next degree to that already 3. To hungring and thirsting after righteousnesse the humble heart will most impatiently desire both pardon of sinne that first kinde of righteousnesse and grace to sanctify that second kinde of righteousnesse 4. To mercifullnesse the humble heart will be most ready to give and forgive 5. To purity of heart the humble heart is most unreconcileable with all filthinesse both of the flesh and spirit but especially the latter of which pride a cheife particular is the direct contrary to humility 6. To peaceablenesse contention being generally the effect of pride 7. To persecution and revileing humility 1. being apt to tempt the proud worldlings to revile and persecute 2. being sure to worke patience of them in the Christian S. What is the second thing that from the Order you observe C. The interchangeable mixture of these graces one toward God and another toward man thus interweaved that the first respects God the next man the next God againe and so forward till it comes to the last which respects God againe For having told you that the first is a generall fundamentall grace as the head to all the rest it followes that the second that of mourning must be the first particular which being fastened particularly on sinne respecteth God against whom we have sinned then next to that meekenesse respecteth our neighbour especially and 3. hungring and thirsting after righteousnesse which is all to be had from God respecteth God Mercifullnesse againe respecteth man Purity in heart God Peaceablenesse man and lastly persecution for righteousnesse sake and patience of it as comming from a consideration and beleife of Gods provident disposall of all things respecteth God againe So that you see the first and the last respecteth our duty toward God who is Alpha and Omega the first and the last and those betweene divided betweene our neighbour and God That so we may resolve that to God belongs the cheife and first and last of our love and obedience yet so as not to exclude but require also in its subordination our care of duty and love toward man also one intermixing lovingly and freindly with the other and neither performed as it ought if the other be neglected S. § 2 I conceive you have now concluded the explication of the first part of this Sermon God give me grace to lay all the severalls to heart What is the summe of the second branch or Section in it C. It consists of the foure next verses to wit v. 13. 14. 15. 16. and the summe of them is the necessity that the graces and virtues of Disciples or Christians should be evident and exemplary to others also i. e. to all heathens and sinners and all indefinitely which may be attracted by such example This is enforced by foure resemblances 1. Of salt which as long as it is salt hath a quality of seasoning of other things to which it is applyed 2. Of the Sun that is apt to illuminate the darke world 3. Of a City on a hill which is conspicuous 4. Of a candle set in a candlesticke which giveth light to all that are in the house By all which he expresses that those graces are not to be accounted Christian which either 1. do not bring forth fruits so remaine but dull habits uselesse possessions Or 2. that are not made exemplary to others S. But sure all this belongs to Ministers and men in eminent place onely they are the salt of the earth and light of the world not every private Christian C. Yes every private Christistian for such are the Disciples to which Christ here speakes the same auditors to every part of of the Sermon and so the duty of exemplary lives in some measure required of every of them who before were bound to be meeke or peaceable c. i. e as 't is apparent v. 1. all those that are entred into the Schoole of Christ not only Apostles whose successors Ministers are for as yet there were none such the Apostleship and sending abroad to preach with a commission to that purpose beginning together both after this c. 10. 1. but I say all Disciples that is all Christians that undertake to follow Christ and expect any good by him S. What then is the meaning of this necessity that the Christians graces must be evident and exemplary C. 'T is this 1. That a Christian must not content himselfe in doing what Christ commands but must also dispose his actions so as may most tend to Gods honour which consists in bringing in many disciples unto him and which ought to be as pretious to a Christian as the salvation of his soule 2. That he ought to labour the conversion of others in charity to them the extending not inclosing of God's Kingdome S. This doctrine is cleare and therefore I will detaine you no longer on this section What is the summe of the next Section which consists of foure verses more 17. 18. 19. 20 C. § 3 It is in breife the attestation of two great Christian truths S. What is the first of them C. That Christianity is not contrary to the lawes by which mankind had formerly beene obliged is not destructive of them Christ now commands nothing that the naturall or morall law had forbidden or forbids nothing that that had commanded this is affirmed
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
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
Yet because two considerations there are which make this excesse in the quality or delicacy to be unagreeable to the composition of the Gospell-rule of life I cannot but say that this kind of sobriety is commanded also and the contrary habit to it a finne S. What be those two considerations C. 1. The hope of eternall life and endlesse spirituall joies that are proposed to us in the New Testament which if they be ever suffered to enter into and fill our hearts will produce a dis-esteeme and meane opinion and in time a contempt and scorne of all carnall delights and pleasures an using the pleasant part as well as the profitable of the world as if we used it not and so we may have food convenient for us a notcaring for any choice or superfluity an absteining purposely from all supervacaneous pleasure The second consideration is the duty of charity and liberality to our poore brethren required of us and so recommended to us in the Gospell in which he that fares deliciously and takes care not onely for the preserving of the health and strength but also for the pleasing and entertaining of his palate will be lesse able to discharge his duty that supervacaneous pleasure bringing a superfluous expence and charge along with it These two considerations make it very hardly seperable from sinne for any man to allow himselfe this 2d kind of excesse though I shall not pronounce damnation on him that is guilty of it 1. Because I doe not find in the New Testament any particular direct immediate command against it 2. Because the virtue of sobriety especially in this 2d sort consists not in any one point indivisible so that he that eateth this kind of meate sinneth not and he that eateth any more delicious doth sinne 3. Because there is no rule by which to define delicious meates that being most delicious to one which is lesse to another 4. Because indeed to a temperate healthy man the plainest and ordinariest meates are most delightfull and pleasing also On which and the like reasons I shall not condemne or terrify any man in this matter nor tell him the absteining from delicacies is by any precept required of him But onely mention to him these seven things 1. That 't is a vile and Vn-Christian thing to set the heart upon such meane carnall delights 2. That what I can conveniently spare from my selfe I should reserve for those that doe or may want it 3. That there is excesse in the quality as well as quantity of meates and drinkes 4. That a Christian may doe better to deny himselfe lawfull pleasures then doe all that is not unlawfull 5. That the end of eating and drinking is the preservation of health and strength and not the delighting the palate 6. That though a well-tempered healthy mans appetite ordinarily demands those things that are fittest for him and consequently in that case the satisfying the appetite may not be amisse Yet 1. The appetite is oft intemperate in it's demands oft demandeth this or that which by some custome it hath beene used to and then that custome being equivalent to a disease sometimes sometimes the author of some reall disease that disease should be cured and that appetite meane time not obeyed 2. The appetite is tempted many times by the object either really present being set before us or imaginarily being represented by the phansy and then the motion of the appetite is no argument of the meetenesse of satisfying it 7. That fasting or abstinence wholly is also a Christian duty to be used sometimes and by these rules I shall leave any prudent and sincere Christian to direct himselfe in this matter and desire him in the feare of God to be carefull that he offend not against that Christian necessary duty of sobriety in any kind S. But may not feasting be lawfull now among us Christians and so delicious fare C. Feasting as it is an expression of thanksgiving to God and celebration of some act of his mercy as it is an act of hospitality for the receiving and treating of others as well as our owne family as it is a meanes of preserving and encreasing mutuall love and charity among men is certainely now lawfull and commendable But all these ends and uses may be provided for without luxury and delicacy onely variety perhaps will be usefull in sundry respects and againe without any mans overcharging himselfe and therefore will never be an excuse or apology for either And as for honest mirth and cheerefullnesse it will not at all be provided for by immoderate or delicious eating or drinking but rather hindered by it raised tumultuously perhaps by that meanes for the present but then apt to degenerate into scurrilitie c. withall attended with bitternesse in the stomack with satiety and drowzinesse which is most contrary to it In breife the true Christian feasting is when the poore and rich meete at the same common entertainement and they that want partake of others plenty in the same common meale contrary to the Every man his owne supper Where for one to be drunken i. e. to eate or drinke excessively is as great a soloecisme as for another to goe away hungry S. I shall hope to lay that doctrine of sobriety to heart and so to be in some measure qualified for that superstruction and superaddition of fasting which occasioned this discourse Which because you resolved to be a duty supposed in a Christian and acceptable to God under the Gospell I must first desire the ground of that affirmation C. 1. Because it is here in the same manner joyned with the two former almesgiving and prayer which are unquestionably such duties 2. Because it is here promised a reward by Christ if it be not blasted by vaineglory 3. Because 't is foreseene by Christ to be that that men are apt to expect praise for among men 4. Because Christ in other places approves if not commands the use of it onely affirmes the reason for his Disciples to fast to be not then so agreeable because the bridegroom was with them Matt. 9. 15. but when the bridegroome should be taken away i. e. after the death and departure of Christ then shall they fast in those dayes 5. Because Christ bringeth in the Pharisee boasting that he fasts twice in the weeke and layes no manner of censure on him for so fasting but onely for the pride in boasting of it and I remember 't is Saint Chrysostomes direction that we should onely avoid the Pharisees pride but not neglect his performances as on the other side forsake the Publicans sinnes and retaine his humility 6. Because it was prevalent with God being joyned with prayer to the working of miracles Matt. 17. 21. and so againe for the obtaining the presence of the holy Ghost in a speciall manner Act. 2. and used by the Apostles before the Ordination of ministers 8. 3. Act. 14. 33. 7. Because the performance of this
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
but by begging of it yet God having in his providence designed the rich man to be his steward the wealthy mans barne to be the poore mans store-house no man is left destitute that is afforded this meanes 2. There being so many other meanes forenamed required of us to be instrumentall to Gods providence it will hardly be found that any man is left thus destitute who hath not first beene wanting to himselfe and so the whole matter imputable to his default and not to Gods 3. That if the utmost be supposed which is imaginable that some one be left so farre destitute as to come to starve yet may the promise of God remaine true and firme for that promise obligeth him not to eternize the life of any which being supposed that he should dye by famine is as reasonable and reconcileable with this promise which can extend no farther then that he will susteine us as long as he sees it fit for us to live but no longer as that he should dye by sword or pestilence and that death as supportable as many other diseases and deaths of the stone strangury dysentery c. 4. That suppose God doe thus destitute us yet our anxiety or sollicitude our using of unlawfull meanes can never be able to releive or secure us whatsoever we can in this case call to our releife God can curse and blast also and make it as unable to helpe us as the reed of Aegypt and though sometimes God permits unlawfull meanes to offer us helpe when lawfull faile us to make triall of us whether we will use them and distrust God or no who ought to be trusted and relied on though he kill us yet is it farre more ordinary for those who have fled to all manner of dishonest meanes of encreasing wealth to come to absolute beggery and distresse and contumelious ends then in any mans observation it will be found for the trusters in God to doe 5. Why may it not be thought and found true upon every mans selfe-examination that such destitution when ever it befalls a child of Gods is a punishment of some sinne which God in mercy sees fit to punish here and not in another world As particularly that of littlenesse of Faith in this matter as Peters sinking Mat. 14. 30. was a punishment of his feare and doubting and little Faith which some good men are so subject to and wheresoever it is found may expect to be punished being it selfe a sinne and conteining in it so many other sinnes 1. The sin of disobedience to Christs command here in his take no thought or you shall not take thought ver 31. Secondly the sinne of infidelity not trusting and so denying in actions at least Gods veracity the attribute wherein he cheifly glories giving him the lie as it were an affront and contumely to the almighty Thirdly the sin of worldly-mindednesse placing our care and affection on such base inferiour objects incurvation of the immortall soule to a thing so much below it and robbing God of his due that peculiar creature of his the heart so naturally his and moreover so importunately beg'd for by him Not to mention many other sinnes which constantly follow this sollicitude where 't is once entertained not as a transient passion but a Chronicall disease though not constantly the same as indevotion impatience unmercifullnesse cowardice worldly sorrow maligning of others c. S. Having thus largely explained the prohibition you may please to adde in one word what is the countrary Christian duty that is here commanded by Christ C. Praysing God for our present wealth and trusting him for the future S. What do you meane by the former C. Praysing him foure wayes 1. By acknowledging the receit 2. Vsing it and rejoycing in it 3. Ministring communicating to them that have not and 4. If any thing still remaine keeping it as instrumentall to Gods providence for the future laying up what God gives us to lay up S. What do you meane by the latter C. 1. Beleeving his promise 2. Obeying his directions in the use of his authorized meanes and none else And 3 referring the successe cheerefully to him and praying to him for it without doubting S. I conceive you have now done with the precept or doctrine which now I see how fitly it is annexed to the former matter of not serving of Mammon 1. As an answer to the Mammonists reason of serving Mammon that he may not be destitute the morrow 2. As an improvement of that exhortation to which it may be seasonably superadded but would never have entered or have beene admitted without that harbenger I beseech God to sinke it now unto my heart To which end I presume you will give me your assistance by proceeding to the second thing proposed from our saviours words here the Inforcements of it shewing how reasonable it is to be a observed by a Christian C. I shall proceed to that and give you the inforcements as they lie A first inforcement is the consideration of what God hath done to us allready 1. He hath given us life it selfe which is much more and a farre greater act of power and mercy then to give food for the continuing of that life 2. Given us the very body we take such care of and that much more againe then the raiment that must cloth it and those he hath given without any aide of ours without our use of direct or indirect meanes and therefore no doubt can provide sufficiently for the susteining of both and for his willingnesse to do it if we trust and rely on him those very former mercies of his are pawnes and pledges of it God saith a father by giving becomes our debtor Every mercyfrom so good a father comes forth twins a gift and a bond together a present payment and a future pawne a summe payed downe and an annuity made over the having bestowed favours the greatest obligations to continue them when we can begin with the Psalmist Ps 100. It is he that made us then we may as confidently go on we are his people and sheep c. and then O go your way into his gates with thanksgiving not only for past mercies but confidence of future also his mercy is everlasting c. A second inforcement is taken from the example of God's providence toward other creatures 1. For food from the foules of the aire 2. For rayment from the lillies of the field For food that those birds without any trade of husbandry of sowing or reaping c. are by the providence of God sufficiently susteined Nay of many birds it is observed they are fattest still in coldest and sharpest weather Nay that sort of birds that Saint Luke mentions Luke 12. 24. the ravens are a creature that if Job or the Psalmist may be beleived Job 38. 41. Ps 147. 9. hath more of the providence of God illustrious in it then any other Naturalists have observed of that creature that it exposeth
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
of digniâ—ies acts of Jewish Zelots c. to the favouring or authorizing of any kinde of lust of divorces forbidden by Christ c. to the nourishing of rash anger uncharitable either timerarious or unmercifull censuring envie emulation variance strife malice revenge contumelious speaking whispering backbiteing c. to the excusing or justifying of piracy rapine oppression fraud violence any kinde of injustice c. to the spreading of lies slanders defamations c. to covetousnesse unsatisfiednesse uncontentednesse in our present condition desire of change casting the crosse on other mens shoulders that we may free our owne from it to dealing with others as we would not be well pleased to be dealt with our selves or in a word if they tend to the discouragingor discountenancing any Christian virtue set downe in this or any other sermon of Christ or by his Apostles or to the granting any dispensation or liberty from that Christian strictnesse in these duties or in those other of repentance selfe-denyall meekenesse mercifullnesse peaceablenesse c. by these markes and characters you may know this to be a False Teacher Yet not so farre this as that whosoever is guilty himselfe of any of these sins shall be if he be a Teacher a false one for 't is possible his Doctrine and Actions may be contrary but that if these be the fruits and naturall effects of his Doctrine then shall his Doctrine be thus condemned otherwise an ill man he may be and yeta teacher of truth a wicked but not a false Prophet S. But is it not said of these False Prophets that they come in sheepes clothing which sure signifies their outward actions to be innocent How then can they be discerned by their fruits C. I answer first that the fruits of their Doctrine may be discerned though their owne evill Actions be disguised and varnished over 2. That though their Actions most conspicuous and apparent be good yet their closer Actions which may also be discerned by a strict observer are of the making of the wolfe ravenous and evill 3. That though they begin with some good shewes to get authority though they enter as sheep doe some specious acts of piety at first yet they continue not constant in so doing within a while put off the disguise and are discernible S. What now is the fourth or last generall Precept C. The summe of it is that it is not the outer profession of Christianity or Discipleship though that set off by prophecying doing miracles c. in Christs name i. e. professing whatsoever they doe to be done by Christs power which will availe any man toward his account at that great day without the reall faithfull sincere universall impartiall performing of obedience to the lawes of Christ S. But can or doth God permit any wicked man to doe such miracles c C. Yes he may for the end of miracles and preaching c. being to convince men of the truth of the Doctrine of Christ that may well enough be done by those that acknowledge that truth though they live not accordingly the miracles done by them being not designed by God to the commendation of the instruments but to the perswading of the spectators S. § 3 Having received from you the full tale of the precepts you proposed there now remaines onely the conclusion of the whole Sermon to be discharged and then you have paid me all that your promise hath obliged you to C. It is this occasioned by the last precept of doing as well as professing Gods will that the profession of Christianity lending a patient eare to those doctrines will if it be as oft as it is trusted to and depended on to render us acceptable to Christ prove a very fallacious and deceitfull hope Whensoever any storme comes any shaking disease or affliction which gives us occasion to awake throughly and examine our selves to the bottome we are not then able to retaine any hope or comfortable opinion of our selves although in time of quiet and tranquillity before we were thus shaken we could entertaine our selves with such flattering glozes Hearing of Sermons and professing of love to and zeale for Christ may passe for piety a while but in the end it will not be so 'T is true Christian practice that will hold out in time of triall and that hope of ours which is thus grounded will stand firme and stable in time of affliction and temptation at the houre of death and the day of judgement This doctrine of Christian duty and obedience is such that can never deceive any man that is content to build upon it Nor infirmity nor sin committed but repented of and forsaken nor Devill shall ever shake any mans hold that is thus built endanger any mans salvation that lives according to the rule of this Sermon nor shall all the flattering deceitfull comforters of the world bring in any true gaine to any other And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine For he taught them as one having authority and not as the Scribes OHoly Jesu that camest downe from heaven and wert pleased to pay that deare ransome on the Crosse for us on purpose that thou might redeeme us from all iniquity and purify unto thy selfe a peculiar people zealous of good workes we beseech thee to write thy law in our hearts that most excellent divine law of thine that we may see it and doe it that we may know thee and the power of thy resurrection and expresse it in turning every one of us from his iniquities That we no longer flatter our selves with a formall externall serving of thee with being hearers of thy word partakers of thy Sacraments professours of thy truth knowers or teachers of thy will but that we labour to joine to these an uniforme faithfull obedience to thy whole Gospell a ready chearefull subjection to thy Kingdom that thou maiest rule and reigne in our hearts by Faith and that we being dead unto sinne and living unto righteousnesse may have our fruit unto holinesse may grow in Grace and in the practicall knowledge of thee Our Lord and Saviour Jesus Christ and at last persevering unto the last attaine to that endlesse glorious end the reward of our Faith the fruit of our labours the perfection of our Charity and the crowne of our Hope an everlasting blessed life of love and holinesse with thee O Father of mercies O God of all consolations O holy and sanctifying spirit O blessed Trinity coeternall To which one Infinite Majesty We most humbly ascribe the honour glory power praise might majesty and dominion which through all ages of the world have beene given to him which sitteth on the Throne to the Holy Spirit and to the Lambe for evermore Amen FINIS Theologia est scientia affectiva non speculativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glem Al. in pedag Of the first Covenant Of the second Covenan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉