I Have by the grace of God, and your help and care, attained in some measure to the understan­ding of the principles of Religion, proposed to those of my age by our Church-Catechisme; and should in modesty content my selfe with those ru­diments, but that I finde my selfe, as a Christian, not only invited, but obliged to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Shall I therefore beseech you to continue my guide, and to direct me, first, what kind of questions it will be most usefull for me to aske, and you to instruct me in, that I may not please my selfe, or trouble you with lesse profita­ble speculations?

I will most readily serve you in this demand, and make no scruple to tell you that that kind of knowledge is most usefull, and proper to be superadded to your former grounds, which tendeth most imme­diately to the directing of your practice, for you will easily remember, that it was the forme of the young mans question, Mark. 10. 17. [Page 2] Good Master, what shall I doe, that I may inherit eternall life? and our bookes tell us, that the oracle (that is the Devill himselfe) was inform­ed to proclaime Socrates to be the wisest man in the world, because he applied his studies, and knowledge to the morall part, the squaring and ordering of mens lives; and Gerson a very learned and pious man, hath defined Divinity of all others, to be an affective, not onely spe­culative knowledge, which you will best un­derstand Theologia est scientia affectiva, non specu­lativa. [...], Glem. Al. in pedag. the meaning of, by a very ancient writers words, which are in English these, that the end of Christian philosophy is to make men better, not more learned; to edify, not to instruct.

I shall most willingly intrust my selfe to your directions, and though the vanity of my heart, and the unrulinesse of my youthfull affections may perhaps make me an improper au­ditour of such doctrines, yet I hope the doctrines themselves and the assistance of Gods grace, ob­taineable by our prayers, may be a meanes to fit me to receive profit by them. I beseech you there­fore to tell me your opinion, what kind of do­ctrines, and what parts of Scripture will be like­ly to have the most present influence on my heart, or contribute most to a Christian practice.

I conceive especially these five, first, the Doctrine of the first and second Covenant, toge­ther with the difference of them: secondly, the [Page 3] Names, and (in one of them intimated) the Offices of Christ: thirdly, the Nature of the Three Theologicall Graces, Faith, Hope, and Charity, together with Selfe deniall, and Re­pentance, or Regeneration: fourthly, the Diffe­rence and dependance betwixt Justification and Sanctification: and lastly, the thorow under­standing of our Saviours Sermon on the Mount, set downe in the fifth, sixth, and seaventh Chap­ters of Saint Matthews Gospell. But you will be frighted with the length of this taske, and discourag'd from setting out on so tedious a journey.

I shall thinke it unreasonable for me, to be tyred with receiving the largest favours, that you have the patience, and the charity to be­stow upon me, and to shew you that I have an ap­petite to the journey, I shall not give you the least excuse of delay, but put you in minde where it was that you promis'd to set out, or begin your first stage, and beseech you to god before me, my guide and instructer, first in the doctrine of the two Covenants; to which purpose my ignorance makes it necessary for me to request your first helpe, to tell me what a Covenant is.

§ 1 A Covenant is a mutuall compact (as Of the first Co­venant. we now consider it) betwixt God and man, consisting of mercies on Gods part made over to man, and of conditions on mans part re­quired by God.

It will then be necessary for [Page 4] me to demand first what you meane by the First Covenant.

I meane that which is suppo­sed to be made with Adam, assoone as he was created, before his first sinne, and with all mankinde in him.

What then was the mer­cy an Gods part made over to him in that Cove­nant?

It consisted of two parts, one sort of things supposed before the Covenant abso­lutely given to him by God in his creation: another promised and not given, but upon condition.

What is that which was absolute­ly given?

1. A law written in his heart teaching him the whole duty of man, 2. A positive law, of not eating the fruite of one tree in the garden, all others but that one be­ing freely allowed him by God. 3. A perfect strength and ability bestowed on him to per­forme all that was required of him, and by that a possibility to have lived for ever without ever sinning.

What is that which was pro­mised on condition?

1. Continuance of that light, and that strength, the one to direct, the other to assist him in a persevering performance of that perfect obedience. 2. A crowne of such performance, assumption to eternall feli­city.

What was the condition upon which the former of these was promised?

Walking in that light, making use of that strength, (and therefore upon defailance in those two, upon [Page 5] the first sinne, that light was dimmed, and that strength, (like Sampsons when his lockes were lost,) extremely weakned)

What was the condition, upon which the Eternall felicity was promised?

Exact, unsinning, perfect obedi­ence, proportioned to the measure of that strength; and consequently upon the commissi­on of the first sinne, this crowne was forfeited, Adam cast out of Paradise, and condemned to death, and so deprived both of eternity and felicity, and from that houre to this, there hath beene no man living (Christ onely excepted who was God as well as man) justifiable by that first covenant, all having sinned, and so coming short of the Glory of God promised in that covenant.

You have now given me a view of the first covenant, and I shall not give my curi­osity leave to importune you with more questions about it. Onely if you please, tell me, what con­dition Adam and consequently mankinde were concluded under, upon the defailance, or breach of the condition required in that first covenant, for I perceive Adam sinned, and so brake that condition.

I have intimated that to you already, and yet shall farther enlarge on it. Upon the fall of Adam, he and all mankinde forfeited that perfect light and perfect strength, and became very defective and weake both in knowledge and ability of performing their [Page 6] duty to their Creatour, and consequently were made utterly uncapable of ever receiving bene­fit by that first covenant. It being just with God to withdraw that high degree of strength and grace when he saw so ill use made of it.

But why should God inflict that punishment upon all mankinde, for (or upon occasion of) the sinne of that one man? though he used his talent so very ill, others of his posterity might have used it better, and why should they all be so prejudged, upon one mans miscarriage?

Many reasons may be rendred for this act of Gods, and if they could not, yet ought not his wisedome to be ar­raign'd at our tribunall, or judged by us. Now this is an act of his wisedom, more then of distri­butive justice, it being free for him to do what he will with his owne, and such is his Grace and his Crowne. But the most full satisfactory reason may be this, because God intending to take the forfeiture of that first Covenant, in­tended withall to make a second Covenant, which should tend as much or more to the maine end, the eternall felicity of mankinde, as, or then the first could have done. And that you will acknowledge, when you heare what this second covenant is.

I beseech you then what is the second Cove­nant: and first with whom was it made?

It Of the second Co­venan: was made with the same Adam now after his [Page 7] fall, in these words, The seed of the woman shall breake the Serpents head. Gen. 3. 15. and afterwards repeated more plainely to Abra­ham. Gen. 22. 17. 18.

But who is that Seed of the Woman?

The same that in the words spoken to Abraham is meant by Thy seed, which the Apostle (Gal. 3. 16.) tells us is Christ.

What then is the first thing promised in that second Covenant?

The giving of Christ, to take our nature upon him, and so to become a kind of second Adam, in that na­ture of ours to performe perfect unsinning obe­dience, and so to be just, according to the con­dition of the first Covenant, and yet being faultlesse, to undergoe a shamefull death volun­tarily upon the Crosse, to satisfy for the sinne of Adam, and for all the sinnes of all mankinde, to tast death for every man. Heb. 2. 9. and this being the first thing, all other parts of this Co­venant are consequent and dependent on this, and so this second Covenant was made in Christ, sealed in his bloud (as it was the custome of the Easterne Nations to seale all Covenants with bloud) and so confirmed by him, which is the meaning of those words 2 Cor. 1. 20. All the promises of God in him are yea, and in him amen, that is are verified (which is the impor­tance of Yea) and confirmed (which is meant by Amen) into an immutability, in or by Christ.

Well then. What are the promises or mercies made over unto us in Christ by this second Cove­nant?

First a revelation of his will, called the law of faith, according to which we Chri­stians ought to live, and this is set downe as a part of that Covenant. Heb. 8. 10, 11. Secondly a promise of pardon or mercy to our unrighte­ousnesse, and our sinnes and our iniquities, v. 12. Thirdly the giving of grace or strength, al­though not perfect, or such as may enable us to live without ever sinning, yet such as is sufficient to performe what is necessary now under this second Covenant, in which respect it is said by S. Paul. Rom 10. 8. that the word, (that is, the condition of the second Covenant,) is nigh thee, the meaning of which will not be under­stood, but by comparing it with the place, from whence it is cited, Deut. 30. 11, 14. The com­mandement which I command thee this day, it is not hidden from thee, (the Hebrew word there is by the Greeke translators best exprest, it is not [...]. too heavy for thee, and in other places, it is not impossible for thee,) but v. 14. it is very nigh unto thee in thy mouth and in thy heart (the Greek adde, and in thy hand) that thou maiest doe it, and therefore Saint John saith, His com­mandements are not greivous, the word signifies heavy and unsupportable, and Christ himselfe, that His yoke is easie and his burthen light, and [Page 9] Saint Paul againe that He can doe all things thorow Christ that strengthens him, able to do nothing of himselfe, in order to the attaining of blisse, (we are not sufficient of our selves, sai­eth he in another place, to doe any thing) but yet thorow Christ that strengthens mee I can doe all things that are now required of mee, (our sufficiency is of God.)

I beseech you where is this part of the promises of the second Covenant set downe in Scripture?

'Tis intimated in these and many other places, but is distinctly set downe in the song of Zachary, Luk. 1. 74. he there speakes of the oath which God sware to our father Abraham, v. 72. which he stiles Gods holy Covenant, v. 71. and he specifies two parts of it. 1 Deliverance or safety from the power of our enemies, Sinne and Satan, in the words That we being delivered without feare or danger (for so the pointing of the Greeke words in the most ancient copies teach us to [...]. read) that is, safe and secure, out of the hand of our enemies. 2 Giving of power or strength to us, to enable us to serve him, so as he will ac­cept of, and to persevere in that service, in the rest of the words [that he would grant unto us (or as the word is rendred Rev. 11. 3. give pow­er) [...]. that we might serve him (or to serve him) in holinesse and righteousnesse before him all the daies of our life,]

This place is, I acknow­ledge, [Page 10] a cleare one to the purpose, and I have no­thing to object against it; only pardon my curiosi­ty if having beene told by you that this second Covenant was repeated to Abraham Gen. 22. 16. and finding it here called the oath sworne to A­braham, and yet by reading of that oath in Gen. not finding any such forme of words there exprest, I beseech you to satisfy this scruple of mine, and reconcile those two places which both you and the margents of our Bibles acknowledge to be paral­lell the one to the other, but the sound of the words doth not so readily consent to. The granting me this favour may, I hope, make the whole matter more perspicuous.

I am of your opinion and therefore shall readily do it, and it will cost me no more paines then this, 1. to tell you that there is one part of the oath mentioned in Gen. which belonged peculiarly to the temporall prosperity of the people of the Jewes, which were to spring from that Abraham, [I will mul­tiply thy seed &c:] and indeed that whole verse 17. may literally and primarily be referr'd to that; but then besides that, (which Zachary respecteth not) there are three things more promised, spirituall blessing, spirituall victory, and the incarnation of Christ, the last of these Za­chary mentions not in the words of the oath, because it is supposed in his whole song occa­sioned only by it, and uttered on purpose to [Page 11] celebrate the incarnation of Christ, but the o­ther two parts are specified and interpreted by him; the victory over (or possessing the gates of) the enemies there, is here called deliverance without feare from the hands of our enemies; and the blessing there, is explained here to be giving us power to serve him in holinesse and righteousnesse before him all our dayes, the grace of God for the amending of our lives; according to that of the Apostle, Gal. 3. 14. where the receiving the promise of the spirit is called the blessing of Abraham, the power of Christ a­ssisting and enabling us to persevere, being re­ally the most inestimable blessing that this life is capable of, to which purpose Saint Peter Act. 3. 26. speaking of Christ sent by God to blesse us, expresseth the thing, wherein that blessing consists, to wit in turning away every one from his iniquities.

I have troubled you too farre by this extra­vagance, I shall make no delay to recall my selfe into the rode againe, and having beene taught by you these severall particulars of Gods promise in the second Covenant, I shall desire you to proceed to tell me what is the condition required of us in this Covenant, unlesse perhaps there be some far­ther particulars promised on Gods part, which you have not yet mentioned.

The truth is, there be two more promises of God, the first, of gi­ving [Page 12] more grace, the second, of crowning with glory; but both those conditionall promises: the first, upon condition that we make use of those former talents, those weaker degrees of grace given us, which is the intimation of the parable of the noble man Luk. 19. 13. the summe of which is, that unto every one that hath (that is, hath made good use of the talent of grace intrusted to him) as Heb. 12. 28. to have grace signifies to make use of it to the end to which it is designed,) shall be given; and from him that hath not (made that use he ought) even that he hath shall be taken from him. The second upon condition that he be at the day of death or judgement, such a man as Christ now under this second Covenant requires him to be.

What then is the condition of this second Cove­nant, without which there is yet no salvation to be had?

I shall answer you first nega­tively, then positively. negatively, it is not 1. perfect, exact, unsinning obedience, never to offend at all in any kinde of sinne, (this is the conditi­on of the first Covenant) nor 2 is it never to have committed any deliberate sinne in the for­mer life, nor 3 never to have gone on or con­tinued in any habituall or customary sinne for the time past, but it is positively the new crea­ture, or renewed sincere honest faithfull obedi­ence to the whole Gospell, giving up the whole [Page 13] heart unto Christ, the performing of that which God enables us to performe, and bewailing our infirmities, and frailties, and sinnes, both of the past & present life, and beseeching Gods pardon in Christ for all such; and sincerely labouring to mortify every sin, and performe uniforme obe­dience to God, and from every fall rising again by repentance and reformation. In a word, the condition required of us, is a constellation or conjuncture of all those Gospell-graces, faith hope, charity, selfe-deniall, repentance, and the rest, every one of them truly and sincerely roo­ted in the Christian heart, though mixed with much weakenesse and imperfection, and perhaps with many sinnes, so they be not wilfully and impenitently lived and died in, for in that case nothing but perdition is to be expected.

What part of the promises is this condition required to make us capable of?

Of pardon of sinnes, and salvation: by which you see that no man shall be pardoned or saved, but he that observes this condition.

What condition is then required to make capable of that other part of the conditionall promise, to wit, of more grace, or continuance of that we have already?

A carefull industrious husbanding of it, and daily prayer for daily in­crease, and attending diligently to the meanes of grace.

Meethinkes I now understand somewhat of [Page 14] the nature and difference of these two Covenants, and shall not need to aske you which of them it is that we Christians are now concerned in, for I take it for granted, that it is the second. Onely be pleased to tell me which of these two it was by which the Jewes were to expect salvation?

Both Jew and Gentile, that is, every man that ever was, or shall be saved from the beginning of the world, was, and is, and shall be saved by this second Covenant.

How then were the Jewes obliged to the observation of the law? is not the law the first Covenant.

The Judaicall law was not the first Covenant, but the law of unsinning perfect obedience made with Adam in innocence. The truth is, the Judaicall law did represent un­to us the first Covenant, but so it did the second also: the first by requiring perfect obedience, and pronouncing a curse on him that continued not in all those many burthensome ordinances, which the law gave no power to any to performe. The second in the sacrifices, and many other rites, which served as emblems to shew us Christ, and in him the second Covenant.

I shall not interpose any more difficulties, which my ignorance might suggest, but onely put you in minde, that you told me that this doctrine had a most present influence on our lives, be pleased to shew me how.

It hath so, many wayes. I will mention a few. First, By prescribing the [Page 15] condition, it sets us a worke to the performance of it, and that is living well. Secondly, By shew­ing us how possible or falsible that condition is by the Grace and helpe of Christ, it first obliges us to a deligent performance of that duty of prayer for that Grace, and then stirres us up to endea­vour and industry in doing what we are enabled to doe, that we receive not the grace of God in vaine. Thirdly, By shewing us the necessity, in­dispensible necessity of sincere obedience, it shuts the doore against all temptations to carnall secu­rity, sloth, presumption, hypocrisy, partiall obedi­ence, or habituall going on in sinne. And Fourth­ly, By shewing the true grounds of hope, fortifies us against desperation. And Lastly, if we need a­ny encouragements in our Christian walke, his promise to enable first, and then to accept, will most abundantly contribute to that purpose.

I acknowledge the usefulnesse of your dire­ctions, and I beseech God to assist me in bringing forth the fruit which it is just for you to expect. and for God to require from them; and I promise you by his helpe to he mindfull of your admoniti­ons.

I shall desire you to proceed to the second kinde of doctrine, which at first you mentioned, the names and in one of them the offices of Christ. I beseech you what names doe you meane?

Those two most eminent and vulgarly knowne, so of­ten [Page 16] repeated, but so little weighed, Jesus and Christ.

I pray you what is the importance of Of the name JESUS. the word Jesu [...]?

It is an Hebrew word which signifies Saviour or salvation. I shall not need to prove it when an Angell hath asserted it, Mat. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sinnes.

The place you cite I have considered, and finde a very puzling difficulty in it, by giving my selfe liberty to read on, to the two next verses, the words of which are these: All this was done that it might be fulfilled which was spoken by the Prophet, saying, Behold a Virgin shall conceive and beare a Sonne, and they shall call his name Emmanuel. How could his name be called Jesus and Emmanu­el too? or how could the calling his name Jesus, be the fulfilling of that prophecy that foretold that they should call his name Emmanuel?

You are to know that in the Hebrew tongue, words and things, and so also calling and being, name and person are all one; No word shall be impossible with God, is, nothing shall be impossible: and my house shall be called the house of prayer, is, my house shall be the house of prayer to all people, that is, to the Gentiles as well as Jewes; and so many names, that is, so many men: and according to that idiom. (retained both in the Prophets of the Old, and Evangelists of the New Testament) this phrase [they shall call his name Emmanuel] [Page 17] is in signification no more then this, He shall be, God with us, or God incarnate in our flesh; which incarnation of his, being on purpose to save his people from their sinnes, that prophecy which foretold it, was perfectly fulfilled in his birth and circumcision, at which time he was called Jesus. Which name was but a signification of his designe in his coming into the world, accor­ding to another place; This day there is borne in the City of David a Saviour, which is Christ the Lord.

By the answering of my impertinent scruple I have gained thus much, that the whole end of Christs birth, of all he did and suffered for us, was that he might save us. I pray you then what is meant by saving.

To save is to re­deeme from sinne, as you will acknowledge, if you observe but these two plaine places; first, that which even now I cited. Mat. 1. 21. [he shall save his people from their sinnes,] (which is the onely reason there rendred why he is called a Saviour) then Tit. 2. 14. Christ gave himselfe to be crucified for us, that he might redeeme us from all iniquity.]

Wherein doth this saving or redeeming from sinne consist?

In 3 things, first, In obtaining pardon for sinne or reconciling us to God; and consequently to that, in delive­ring us from the eternall torments which from God as judge, and from Satan as accuser first, and then as executioner, are in strict justice, or by [Page 18] the first Covenant due to sinne. Secondly, In a calling to repentance, by weakning the reign­ing power of sinne, and the tempting power of Satan, by mortifying the old man, (that is, the sinfull desires of the naturall, and sinfull habits of the carnall man,) by implanting a new principle of holinesse in the heart. And thirdly, In perfe­cting and accomplishing all these so happy be­ginnings, at the end of this life in heaven.

How can it be said that Christ came thus to save, to doe all this, when so many, so long after his coming, are so farre from being thus saved in all or any of the three sences?

That he came to save is certainly true, whatsoever objections you can have against it: and that by saving these 3 things are meant, if you please I shall manifest from o­ther Scriptures. The first sence is conteined in the word, (as it is used,) Luk. 1. 71. salvation, or [...]. that we should be saved from our enemies, which must needs be our spirituall enemies, sinne and Satan▪ and if you doubt whether sinne be there meant, or the pardon of sinne, by that saving, the next verse will cleare the difficulty, where it followes, to performe the mercy, or mercifully to [...], &c. [...]. deale with our fathers, and to remember his holy Covenant, of which Covenant you know this is one speciall part, Heb. 8. 12. I will be mercifull to their sinnes, (which explaines the mercifull dealing there) and their iniquities will I remem­ber [Page 19] no more. And then for the second sence, that saving signifies calling to repentance, may ap­peare not onely by comparing those two places, [I came to call sinners to repentance,] and [Christ Jesus came into the world to save sinners,] out al­so by a notable place, Act. 2. very usefull for the explaining of that word. v. 38. 'tis reported that Saint Peter said unto them, repent, &c. and v. [...]. 40. in more other words he testified unto them, or preached unto them, saying, be ye saved, or escape ye from this perverse generation: [...]. whence it is cleare, that being saved, &c. is but more other words to signify repen­tance, and therefore surely that word, v. 47. which we render such as should be saved, but is [...]. literally [the saved] signifies peculiarly those who received that exhortation, v. 41. that is, those that repented of their sinnes. but this by the way. As for the last acception of the phrase, 'tis so ordinary for salvation, to signify the holy pure life in heaven, that I shall not need give you any proofe of it. Having therefore cleared the truth, this were sufficient, although I wanted skill to answer your objection, but yet that may easily be done too, by saying that Christ hath really performed his part toward every one of these, and that whosoever hath not the effect, and fruit of it, it is through his owne wilfull neglect, and even despising of so great salvation. Light came [Page 20] into the world, and men loved darknesse more then light, and having made a Covenant with death and damnation, are most worthy to have their portions therein.

What then is the short or summe of Christs being Jesus?

'Tis this, that he came into the world to fetch backe sinners to heaven, that whosoever of mankinde shall truly repent and fly to him, shall thorow him obtaine pardon of sinne, and salvation, a mercy vouchsafed to men, but denyed to Angells, who being once fallen are left in that wretched e­state, and no course taken, and consequently no possibility left for their recovery: which most comfortable truth is clearely set downe by the Apostle, Heb: 2. 15. though in our English reading of it, it be somewhat obscured; The words rightly rendred run thus, He doth not [...]. take hold of Angells, but the seed of Abraham he taketh hold of. Where the word which I ren­der taking hold of, signifies to catch any one who is either running away, or falling on the ground or into a pit, to fetch backe or recover againe. This Christ did for men by being borne, and suffering in our flesh, but for Angells he did it not.

What speciall influence will this whole do­ctrine have upon our lives?

I will shew you, 1. It is proper to stirre up our most affe­ctionate love and gratitude to this Saviour, [Page 21] who hath descended so low even to the death of the crosse to satisfie for our sinnes, to obtaine pardon for us. this love of Christ constreineth us, saith the Apostle. 2. 'Tis proper to beget in us a just hatred of sinne which brought God out of heaven to make expiation for it. 3. It is a most proper enforcement of repentance and amendment of life, to remember, 1. That without that we are likely to be little benefited by this Saviour, except we repent salvation it selfe shall not keepe us from perishing. 2. That that was an end of Christs death to redeeme us from all iniquity and purifie to himselfe a peculi­ar people zealous of good workes, aswell as to sa­tisfy for us. 4. It is proper to teach us feare of offending, and keepe us from security, when 1, we finde what an exemplary punishment God saw fit, if not necessary, to inflict on sinne in the person of his sonne, and 2, remember how much more guilty we now shall prove, if we will still damne our selves in despight of all these meanes of saving us. Of the name CHRIST and his three Offices.

I beseech God to open my heart to those con­siderations, and then I shall farther importune you to proceed and tell me the signification of the word Christ, wherein you told me the Offices of Christ were intimated. but I beseech you first what do you meane by Offices?

I meane by that word, places of charge and dignity, to which [Page 22] God thought fit to designe Christ, that he might the better accomplish the end for which he sent him; the trust or charge supposing some­what to be done by him, and the dignity im­plying somewhat to be returned by us; as you will see in the particulars.

What then is meant by the word Christ?

Annointed, and that intimates the three Offices to which men were wont to be inaugurated by the ceremony of anointing.

What are those three Offices?

Of King, and of Preist, and of Prophet.

What belong­ed Of Christs Kingly office. to Christ to do as King?

To set up his throne in our hearts, or to reigne in the soules of men, and to give evidence of his power tho­row the whole world.

What was required of him to that purpose?

1. To weaken and shorten the power of Satan, which Christ re­ally did at his suffering, Heb. 2. 14. by death destroying the Devill, and againe I saw Lucifer falne downe from heaven, that is from the more unlimited power which he had before: and 2 to give strength and grace to overcome all re­bellious lusts, and habits of sinne, to bring them downe in obedience to his Kingdome, and this he hath done also by sending his spirit; (in re­ference to which are those words cited out of the Psalmist, he hath led captivity captive, and given gifts unto men,) and in a word to reigne [Page 23] till he had brought all his enemies under his feet, Homer cals the Eagle. [...] Home­ro. Tul­lio aetas, trigenta annorū s [...]a [...]ium vid. Rhodig: l. 19. c. 22. & Homer of Nest. [...]. & Hero­dot. l. 2. p. 144. [...]. & Clem. Alex. Strom. 1. p. 335. [...]. 1 Cor: 15. 25.

What, and how many be those enemies?

He hath many enemies, some temporall, but most spirituall.

What meane you by his temporall enemies?

I meane the Jewish nation, that rejected and crucified him, which, within the compasse of one generation were, according to his prediction destroyed by the Romans, and preyed upon by those Eagles Mat. 24. 28. by which are noted the Roman Armies (whose ensigne was the Eagle) which found them out (as such vulturs do the carcasse Job. 39. 30.) wheresoever they dispersed themselves. For that that prophecy of Christs, Mat. 24. belongs to this matter, the destruction of those present crucifiers, and the Jewish state, and not to the destruction of all enemies at his great appearing yet to come, is apparent by the 34 verse. This generation shall not passe till all these things be fulfilled. Where the word gene­ration signifies such a space that they that were then alive, might and should live to see it, in that sence, as the word is used, Mat. 1. Where the time or space of 14 mens lives in a line suc­ceeding one another, is called 14 generations, not that generation signifies the whole space of a mans life (for that is oft 60, 80, or an 100 yeares) but rather the 3 part of that; for of any mans age, part he lives in his fathers life time, and [Page 24] part after his sonnes birth, and thereupon 'tis wont to be said, that three generations make one saecle or hundred yeares, as you shall find ordina­rily it doth. So that the plaine meaning of that speech of Christs [this generation shall not passe, &c] is this, that all this should come to passe in their age, or within the life of some that were then men, as Mat. 16. 28. There be some stan­ding here which shall not tast of death till they see the sonne of man coming in his Kingdome. Which, though some by the next Chapter following, are perswaded to interpret of the transfigurati­on, (as if that were Christs coming in his King­dome) may yet more properly be interpreted of this matter, so immediately consequent to his being killed by the Jewes, and rising againe, v. 21. which was the ground of this speech of his) Christs illustrious coming to destroy those Jews; to which also that other place belongs, (which will cleare both these) Jo. 21, 22. If I will that John tarry till I come, what is that to thee? which, saith Saint John, was not to be interpreted that he should never dye, v. 23. but onely that he should tarry till this coming of Christ: which, of all the Disciples, peculiarly (and I thinke onely) John lived to see, and after that wrote his Re­velation in the 14^th yeare of Domitian, about the 65^t of Christ: This destroying or subduing his enemies and crucifiers (being so terrible, [Page 25] that when it is foretold, Mat. 24. it is generally mistaken for the day of finall judgement) is ma­ny times in the New Testament, stiled the King­dome of God, and the coming of Christ, the end of all things, and the end of the world, because Christs powerfull presence was so very discernible in destroying of that nation, and that effect of his Kingdome, in bringing his enemies under his feete.

What other enemies did you meane?

First, Sinne, the great enemy of soules, which he labours to destroy in this life by the power of his grace, and will totally destroy at the day of judgement. Secondly, Satan, which I told you of, who therefore, when Christ comes to dispos­sesse him of his hold in the poore man, demands, Art thou come to destroy us? Mark. 1. 24. and at another time, Art thou come to torment us be­fore our time? acknowledging that Christ was to destroy them, (they understood so much in the sacred predictions) but withall hoping it was not yet the time for that execution, and in the meane while counted it a kind of destructi­on and torment to them to be cast out or re­trenched of any of their power which they had over the bodies or soules of men.

Are there no other enemies that this King must destroy?

Yes, two more; First, All wicked and ungodly men, that after all his methods of recalling them to amendment, doe still persevere in impenitent [Page 26] rebellions, to whom eternall perdition belongs by the sentence of this King. Those that will not let him reigne over them must be brought forth and slaine before their King. Secondly, Death it selfe, according to that of the Apostle, 1 Cor. 15. The last enemy that shall be destroyed is death: he shall despoile the grave, and make it restore all its captives, and then death shall be no more, shall be swallowed up in victory.

What is required of us in answer and re­turne to this Office of his?

Principally and by indispensible necessity that we render our selves obedient, faithfull, constant Subjects to this King, hold not out any disloyall fort, any rebell lust or sinne against him, but as to a King, vow and performe entire allegiance unto him. But then consequently that we intrust him with our protection, addresse all our petitions to him, have no warre or peace but with those who are his and our common enemies or freinds, fight his battailes against sinne and Satan, pay him our tribute of honour, reverence, obedience, yea and of our goods also, when they may be usefull to any poore member of his.

I shall detaine you no longer with lesse necessary Quaeries about this Office of his, as, When Christ was inaugurated to it? because I have had the chance to observe by comparingtwo knowne places ofScripture together (Psal. 110. 1. and 1 Cor. 15. 25.) that [Christs [Page 27] reigning] and [his sitting at Gods Right hand] are all one, from whence I collect that the time of his solemne inauguration to his Regall Office, was at his Ascension.

You have guessed aright, and therefore I shall not farther explaine that unto you, nor put you in minde of any other niceties, but instead of such, rather remember you of the practicall conclusion, that this Office of Christs may suggest unto you, that you are no farther a Christian, then you are an obedient sub­ject of Christs, that his Gospell consists of com­mands aswell as promises, the one the object of the Christian faith, aswell as the other.

O Lord increase this faith in me.

Please you now to proceed to the second Office of Christs that of his Preisthood.

I shall, and Of Christs Preistly office. first tell you, that the nature of this Office of Christ is a little obscure, and therefore I shall tell you nothing of it, but what the Scripture gives me cleare ground to assert.

What doth the Scripture tell us of Preisthood?

It men­tions two orders of Preisthood, one after the or­der of Aaron, the other after the order of Mel­chizedek.

What was the office of the Aaroni­call Preist?

To offer sacrifice, and to blesse the people, but especially to sacrifice.

What of the Melchizedekian Preist?

It is not im­probable that Melchizedek offered sacrifice al­so, but because the sacred story mentions nothing [Page 28] of him, as belonging to his Preisthood, but one­ly his blessing of Abraham, therefore it is resol­ved that the Melchizedekian Preisthood con­sisted onely in blessing. This you will best discerne by looking into the story of Mel­chizedek meeting Abraham, Gen. 14. 18, 19.

What is there said of him?

It is said that Melchizedek King of Salem brought forth bread and wine, i. e. treated and entertained Abraham as a King, and he was the Preist of the most high God, and he blessed him and said, Blessed be A­braham of the most high God which hath delive­red thine enemies into thine hand.

Which of these kinde of Preists was Christ to be?

Christ being considered in the whole purpose of God concerning him, was to undertake both these offices of Preisthood, to be an Aaronicall Preist first, and then for ever after a Melchizedekian Preist, he was appointed first to offer up sacrifice for the sinnes of the world, which he performed once for all upon the crosse, and therein exerci­sed the office of an Aaronicall Preist, and with­all completed and perfected that whole worke of satisfaction for sinne, to which all the old le­gall sacrifices referred; and that being done, he was to enter upon his other office of Melchize­dekian Preisthood, and exercise that continually from that time to the end of the world, and is therefore called a Preist for ever after the order [Page 29] of Melchizedek. And this second kind of Preist-hood is that which the Scripture of the New Testament, especially the Epistle to the Hebrews, doth mainly referre to, when it speaks of Christ, and is to be conceived to speake of that, when­soever it indefinitely mentions Christs Preist-hood.

But what then? is not Christ a Preist ofter the order of Aaron?

I told you that he was, but now I tell you, that he is not: he was once, in his death, but never was to repeate any act of that afterwards, and so now all the Preist-hood that belongs to him is the Melchizedekian. I will set this downe more plainely. It is most truly said and resolved, that Christs death was a voluntary offering and sacrifice of himselfe once for us, and that will serve to denominate him an Aaronicall Preist in his death, or rather to con­clude that his death was the completion of all the rites & ceremonies (such as the sacrifices) of the Aaronicall Preisthood. But this being but one act never to be repeated againe, is not the thing that Christs eternall Preisthood (denoted especially by his unction or Chrisme) referres [...] to; but that other Melchizedek-Preisthood that he was to exercise for ever. Besides it may be said that this sacrifice at his death, may, under that notion of an Aaronicall sacrifice, passe for the rite and ceremony before his consecration, or at the consecrating him to be our eternall high [Page 30] preist. For such sacrifices we find mentioned Lev. 8. 22. the ram, the ram of consecration; and of this nature I conceive the death of Christ to be a previous or preparatory rite to Christs consecration to his great eternall preist-hood after the order of Melchizedek, where­upon 'tis said that it became God to consecrate [...] the Captaine of our salvation by sufferings. Heb. 2. 10. for so the word signifies, which we ren­der to make perfect. To which purpose you may observe two things 1 that Christs preist-hood [...]. is said to be an eternall preisthood [thou art a preist for ever] and a preisthood not tran­sitive, but for ever fastened in the person of [...]. Christ, Heb. 7. 24. after the power of an indisso­luble life., v. 16. which cannot appertaine to that one single finite unrepeated sacrifice of himselfe upon the Crosse. 2, that Christ was not inaugurated to this his preisthood till after his Resurrection, as may appeare by Heb. 5. 5. Christ glorified not himselfe to be made an high preist, but he that said unto him, thou art my sonne this day have I begotten thee. Which words denoting the time of Gods inaugurating him to his preisthood may by the sound seem to be­long to his birth, but being compared with Act. 13. 33. and Ps. 110. 14. it plainely appeares that they belong to the resurrection of Christ. and Act. 3. 26. 'tis clearely said, God having [Page 31] raised up his sonne Jesus sent him to blesse you; which is a denotation of this preisthood, as I told you; and anon, if you remember me, I will more largely shew you.

Will not this dero­gate something from the suffering of Christ, or satisfaction wrought by it?

No nothing at all, but rather demonstrate that this death of his was necessary in a double respect, 1, as an act of an Aaronicall Priest, and a completion of all those legall rites, which vanished at the pre­sence of this great sacrifice. 2, that in respect of the satisfaction wrought by it, it was necessary to make him our eternall Preist, or to make us capable of the benefits of that Preist-hood of his.

Well then, I shall acknowledge those plaine words of Scripture, that Christ is now to us and ever shall be a preist of Melchizedeks Order, and not strive to phansie him still an Aaronicall preist (that sacrifice being offered up once for all) be­cause I have no ground now for such phansie. But then I beseech you wherein lies the parallel be­twixt Melchizedecks preist-hood, and Christs? Is it in offering of bread and wine which we read of Melchizedeck, or in any thing answerable to that?

No, that is the Papists phansy cau­sed by a great mistake of theirs, they conceive that Melchizedek offered up Bread and Wine to God: and that in that respect he is called a Preist, [Page 32] or that he was sacrificing, or did sacrifice; but in this there are two mistakes, for first, Melchize­dek brought forth this bread and Wine, and pre­sented it to Abraham, did not offer it to God; and therefore Philo a Jew, well seene in that story, sets it as an act of hospitality in Melchize­dek, contrary to the crabbed niggardlinesse of Amelek, he would not allow water, but Melchi­zedek brought forth bread and wine. Secondly, this he did as a King, and so Christ as a King may perhaps be said to entertaine and feed us in the Sacrament with bread & wine, & the spiritu, all food annexed to, or represented by it, the gi­ving of grace and pardon being a donative of his Kingly Office: but the Preistly acts of Melchi­zedek are those that follow. Wherein onely Christs Eternall or Melchizedek. Preisthood con­sists.

What are they?

1. Blessing us. 2. Blessing God for us.

What is the meaning of Christs blessing us?

You will see that by re­viewing the place even now cited, Act. 3. 26. God having raised up his sonne Jesus sent him to blesse us: which now you perceive is a deno­tation of his Preistly office, the Melchizedek-Preisthood being to blesse.

I doe so, but how doth that shew me what that blessing is?

Yes, there are words that immediately follow which clearely describe wherein this blessing consists, in turning away every one of you from his iniqui­ties.

Be pleased then to make use of that key for me, and shew me clearely wherein that part of Christs Preisthood, his blessing of us consists?

In using all powerfull meanes to convert or turn i e. to bring all mankind to repentance.

What be those meanes?

First, the communicating that spirit to us whereby he raised up Jesus from the dead, Rom. 8. 11. Secondly, sending the Ho­ly Ghost, (to convince the world of sinne, and righteousnesse, and of judgement,) that is, appoin­ting a succession of Ministers to the end of the world, to worke in mens hearts a cordiall sub­jection to that doctrine which at Christs preach­ing on earth was not beleived. Thirdly, the gi­ving of grace, inspiring of that strength into all humble Christian hearts that may enable them to get victory over sinne. Fourthly, his interce­ding with God for us, (which you know is the peculiar office of the Preist) as he promised he would for Saint Peter, that his faith faile not, that is, that God will give us the grace of per­severance, (which intercession of his being now with power and authority, (all power is given to me saith Christ) is all one in effect with the actuall donation of that grace) and as a crowne of this followes another kind of blessing, actuall bestowing of heaven upon such blessed perseve­ring children of his Father.

What is required of us in answer to this part of his Office?

First, [Page 34] to seeke and pray for grace to descend towards us through this conduit of conveyance. Second­ly, to receive it when it thus flowes with hum­ble gratefull hearts. Thirdly, to count grace the greatest blessing in the world. Fourthly, to make use of it to the end designed by Christ: not to pride or wantonnesse, or contempt of our mea­ner brethren, but to the converting and refor­ming of our lives. And fifthly, to looke for no finall benefit, pardon of sinnes, or eternall salva­tion from that Preist either as suffering or satis­fying for us, but upon the good use of his grace, which will engage us to walke painfully here, and to approach humbly to receive our reward, the crowne not of our workes, but Gods gra­ces hereafter.

What is the second part of Christs Melchizedek-Preisthood?

Blessing or praising God for ever in heaven for his good­nesse, his mercy, his grace towards us poore sin­full enemies of his, in giving us the victory over our so bitter adversaries, sin & Satan, & death & hell, by the bloud of the Lamb, and the power of his Grace.

What is our part in this businesse?

To follow this precentor of ours in blessing & mag­nifying that God of all grace, and never yeilding to those enemies which he hath died to pur­chase, and given us power to resist & overcome.

I doe already discerne the influence of this Office, thus explained, upon our lives, yet [Page 35] if you please▪ give me your direction, and opi­nion what is the maine practicall doctrine emer­gent from this Office of Christ, especially as it consists in blessing.

This is it, that from hence we learne, how farre forth we may expect justification and salvation from the sufferings of Christ, no farther it appeares, than we are wrought on by his renewing and sanctifying and assisting grace, this being the very end of his gi­ving himselfe for us, not that absolutely or pre­sently we might be acquitted and saved, but that he might redeeme us from all iniquity, from the reigning power, aswell as guilt, and that imparti­ally, of all iniquity, and purify unto himselfe a peculiar people zealous of good workes, Tit. 2. 14. without which acquisition of purity, and zeale of good workes in us as in a peculiar people, Christ failes of his aime and designe in dying for us, he is deprived of that reward of his suffe­rings, which is mentioned, Is. 53. 10. The seeing of his seed, the having the pleasure of the Lord, (which is said to be our sanctification, 1 Thes. 4. 3.) prosper in his hand, the seeing of the travaile of his soule, v. 1. dividing his portion with the great, and the spoile with the strong, v. 12. that is, rescu­ing men out of the power of sinne to amend­ment of life, and to holinesse, which is the crowne and reward of his pouring out his soule to death, and making intercession for the transgres­sours. [Page 36] And if he faile of his hope, much more shall we of ours, after all that Christ hath done and suffered, the impenitent unreformed fiduci­ary shall perish. And what can you imagine more obligatory to good life, then this?

I acknowledge the truth of what you say to be very convincing, and shall thinke my selfe bound in charity to my poore tottering soule no longer to flatter and foole my selfe with such vaine hope, that Christs active and passive obedience shall be impu­ted to me, unlesse I am by his blessing thus quali­fied to receive this benefit from his death. Yet now I thinke of it, if Christs active obedience may be imputed to me, then what need have I of obeying my selfe? If the righteousnesse that was in him by never sinning, be reckoned to me, what need I any other initiall imperfect inherent righteousnesse or holinesse of my owne? this is to me a scruple yet not answered by you.

I confesse it is, for I have had no occasion to mention that active o­bedience of Christ, it being no part of his Preist­ly Office. And now if you will have my opini­on of it, I conceive it cleare that Christs active obedience is not imputed unto any other person. For first, if his active righteousnesse were impu­ted to me, then by that I should be reckoned of and accepted by God, as if I had fulfilled the whole law, and never sinned, and then I should have no need that Christ should suffer for my [Page 37] sinnes, and so this would exclude all possibility of having Christs passive obedience imputed to me. For what imaginable reason could be given, why I should suffer for sinne, or any other surety for mee, if by some former act I am accounted to have performed perfect unsinning obedience, at least have the benefit of that obedience perfor­med by that surety of mine, and accepted for me? Secondly, the truth is cleare that Christs a­ctive obedience was required in his person, as a necessary qualification to make it possible for him to suffer or satisfy for us, for had he not per­formed active obedience, that is, had any guile beene found in his mouth, or heart, had he ever sinned, he must have suffered for himselfe, and could no more have made satisfaction for us, then one of us sinners can now doe for another. From both which reason 'tis cleare that Christs active obedience will not supply the place of ours, or make ours lesse necessary, and conse­quently that our renewed obedience and sancti­fication is still most indispensably required (though mixed with much of weakenesse, igno­rance, frailties, recidivations,) to make us ca­pable of pardon of sinne or salvation, which sure is the intimation of those places which impute our Justification rather to the Resurrection of Christ (and the consequents of that, the subse­quent acts of his Preisthood heretofore mentio­ned,) [Page 38] then to his death. Such are Rom. 8. 34. It is God that justifieth, who is he that condemneth? it is Christ that died, yea rather that is risen a­gaine, who is even at the right hand of God, who also maketh intercession for us? which last words referre peculiarly to that act of this his Preist-hood in blessing or interceding for us. and Rom. 4. 25. who was delivered (to death) for our offen­ces, and was raised againe for our justification. The Death of Christ not justifying any who hath not his part in his Resurrection.

I perceive this theme of Christs Priesthood to be a rich mine of Christian knowledge, every scruple of mine ope­ning so large a field of matter before you, I shall satisfy my selfe with this competency which you have afforded me; I beseech God I may be able to digest it into kindly juice, that I may grow there­by.

Please you now to proceed to the third and last Office of Christ, that of a Prophet.

I shall, and Of the Prophe­ricke o­ffice of Christ. promise you not to exercise your patience so largely in that, as in the former.

Wherein doth his Propheticke Office consist? In foretelling what things should happen to his Church?

No, that is not the notion we have now of a Pro­phet (although that he hath also done in some measure, as farre as is usefull for us.)

What other notion have you of a Prophet?

The same that the Apostle hath of prophecying, [Page 39] 1 Cor. 11. 4. & 14. 6.

What is that?

In­terpreting or making knowne the will of God to us.

Wherein did Christ doe that?

In his Sermons, but especially that on the Mount, telling us on what termes blessednesse is now to be had under the Gospell, and revealing some commands of God which before were (either not at all, or) so obscurely revealed in the Old Testament, that men thought not themselves obliged to such obedience. Besides this, the Pro­pheticke Office was exercised in ordeining ce­remonies and discipline for his Church, the use of the Sacraments, and the power of the keyes, that is, the Censures of the Church.

What else belongs to his Propheticke Office?

What­soever else he revealed concerning the Essence and Attributes of God, concerning the mystery of the calling of the Gentiles, and whatsoever other divine truth he revealed to his auditours, either in parables, or plaine enuntiations.

What are we to returne to this Office of his?

Our willing full assent, never doubting of the truth of any affirmation of his; a ready obedience to his institutions, and commands, neither despi­sing nor neglecting the use of what he hath thought fit to prescribe us, and subduing carnall proud reason to the obedience of faith.

You have gone before mee through the names and offices of Christ severally; Is there any influ­ence [Page 40] on practice that all of them jointly may be thought to have, over and above what from the se­verals you have shewed me?

I shall commend onely one consideration to you for this purpose, that Christ being an union of these three Offi­ces, is a Iesus or Saviour finally to none but those who receive him under all his three Offices, uni­formly into their hearts.

§ 3 The Lord grant that [...]. I may doe so, that I may be not a little way, or a partiall, unsincere, but a true Christian.

What hinders but that you now proceed, accor­ding to your method prpoosed, to the particulars of the third ranke, the Theologicall graces and Chri­stian virtues?

I shall, if your patience and appetite continue to you.

To begin then with the first, what is Faith?

There is not any one Of Faith. word in nature which hath more significations then this hath in the Word of God, especially in the New Testament. It sometimes signifies the acknowledgment of the true God, in opposition to Heathenisme, sometimes the Christian Reli­gion, in opposition to Indaisme; sometimes the beleeving the power of Christ to heale diseases; sometimes the beleeving that he is the promised Messias; sometimes fidelity or faithfulnesse; sometimes a resolution of conscience concerning the lawfulnesse of any thing; sometimes a reli­ance, affiance, or dependance on Christ, either for temporall or spirituall matters; sometimes [Page 41] beleeving the truth of all divine revelations; sometimes obedience to Gods commands, in the Evangelicall not legall sence; sometime the do­ctrine of the Gospell, in opposition to the law of Moses; sometimes 'tis an aggregate of all o­ther graces; sometimes the condition of the se­cond Covenant in opposition to the first; and o­ther sences of it also there are, distinguishable by the contexture, and the matter treated of where the word is used.

I shall not be so importu­nate, as to expect you should travaile with mee through every of these severals, but shall confine your trouble to that which seemes most necessary for me to know more particularly. As first, which of all these is the notion of that Faith, which is the Theologicall Grace, distinct from Hope and Cha­rity, 1 Cor. 13. 13?

It is there the assenting to, or beleeving the whole word of God, par­ticularly the Gospell, and in that the commands and threates, and promises of that word: especi­ally the promises. This you will acknowledge if you looke on v. 12. of that Chapter, and there observe and consider, that Vision in the next life is the perfecting of that Faith in this life, or that Faith here is turned into Vision there, (as hope in­to enjoying) for this argues Faith here to be this assent to those things which here come to us by hearing, and are so beleeved by adherence, or darke enigmaticall knowledge, but hereafter are [Page 42] seene or known demonstratively, or face to face. Hence is it that Faith is defined by the Apostle, Heb. 11. 1. the ground or foundation of things [...] hoped for, the conviction (or being convinced, or assured) of things which we doe not see. The foun­dation on which all hope is built, (for I must first beleeve the promise before I can hope the per­formance of it on right grounds) and the be­ing convinced of the truth of those things for which there is no other demonstration, but one­ly the word and promise of God, and yet upon that an inclination to beleeve them as assuredly, as if I had the greatest evidence in the world.

I cannot but desire one trouble more from you in this matter, what kind of Faith was the Faith of Abraham, which is so much spoken of in the New Testament, Ro. 4. Gal. 3. Heb. 11. Ja. 2. and seemes to be meant as the patterne by which our Faith should be cut out, and upon which both he was, and we may expect to be justified?

I cannot but commend the seasonablenesse of the question be­fore I answer it, for certainly you have pitch't upon that which is the onely sure foundation & ground-worke of all true knowledge and re­solution in this matter, Abraham being the Fa­ther of the Faithfull, in whom that grace was most eminent, very highly commended and re­warded in the Scripture, and like whom we must be, if ever we expect to approve our selves to, [Page 43] (or to be justified by) God.

But what then was the Faith of Abraham?

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.

What was the first of those acts?

That which Saint Paul referres to Rom. 4. and Gal. 3. his beleeving the promise of God made unto him, Gen. 15.

What was that promise?

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. [Page 44] 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.

What was that?

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 [Page 45] 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.

What was the second of those acts of Abrahams faith?

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 [Page 46] 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 [Page 47] 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 the poore go, and be rich, and giving them nothing, v. 16.) for that habit of faith) and in opposition to that, resolving that the [Page 48] Faith which in time of triall, when occasion is offered, doth not bring forth acts, is such a dead carcasse of faith that God will never be con­tent with, to the justifying or accepting of any, or counting any man (as Abraham) his friend; for such are none, saith Christ, but those which do whatsoever he commands them.

I thanke you for this very plaine delineation of Abrahams Faith: be onely now pleased, to pre­vent any mistake of mine, to change the scene, and bring home the whole matter to mine owne heart, and tell me what is that Faith which is required of me, and which alone will suffice to denominate me a child of Faithfull Abraham, and which will be sure to be accounted to me for righteousnesse by God; and this you may please to doe onely with re­flection, and in proportion to what you have alrea­dy told me of Abraham.

I will obey you. The faith which is now required of you, and which God will thus accept to your justification, is a cordiall sincere giving up your selfe unto God, particularly to Christ, firmely to rely on all his promises, and faithfully to obey all his com­mands delivered in the Gospell: which will ne­ver be accounted that sincere cordiall faith, un­lesse you doe (whensoever any triall is made of you) act and performe accordingly, beleive what Christ hath promised in the Gospell, a­gainst all spirituall or worldly temptations to [Page 49] the contrary, and practice what Christ com­mands against all the invitations of pleasure or profit, or vaine glory to the contrary; to which purpose it is, that Christ saith, that they cannot beleive, which receive the praise of men: by that one carnall motive, as an example or instance of the rest, illustrating this truth, that he that the World, or Flesh, or Devill, can carry away from the profession of, and obedience to Christ, is no sonne of the faithfull Abraham, no beleiving Disciple of his. For if it be said that Abraham was faithfull before these acts of his Faith, at least before that second of them, that of obedience, being justified upon the beleeving the promise before, Gen. 15. and so that you may have true faith, before you produce those effects of it, at least by beleeving the promises of Christ you are so justified, without respect unto (or ab­stracted from) this obedience to his commands, I shall soone satisfy that scruple, by confessing the truth of it as farre as concern'd Abraham, on this ground, because Abraham was by God (who saw his heart) discerned to be faithfull be­fore any of these trials, nay had formerly given evidence of it by going out of his country at Gods command▪ which was an act of great obedience [...] Gen. 12. 1. and Heb. 11. 8. And after, being tried at that time onely with a promise, he gave full credit to that, and still gave evidence of his fi­delity, [Page 50] as fast as occasions were offered, which God, that saw no maime in him, did accept of even before he had made those other trials. And proportionably it will still hold true of you, that if your heart be sincerely given up to Christ, if there be in you a resolution of uniforme obedi­ence unto Christ, which the searcher of hearts sees to be sincere, and such as would hold out in time of temptation, this will be certainly accep­ted by God to thy justification; nay if God try thee onely with the promise, as (be it but this) that Christ will give rest to all that being weary come to him, or for temporall things, that he will never faile thee, nor forsake thee, if thou do confi­dently depend on the truth of this without any doubting or staggering, this will be accepted by God to thy justification, without any farther acts of faith or obedience to his commands, in case, or supposing, there were no such command as yet given to thee, or no occasion of obeying it; But now thy case being in one respect distin­guished from that of Abrahams, the whole Go­spell being already revealed and proposed to thee as a summary of what thou art bound to beleive and what to do (and no need of any such particular revelations of Gods will, either by way of promise or particular precept, as was to Abraham) the object of thy faith is already set thee, all the Affirmations, all the promises, and [Page 51] all the Commands, yea and Threats of the Go­spell; and all these are to be received uniformly with a cordiall faith proportioned to each of them, assent to all his affirmations, dependance on all his promises, resolution of obedience to all his commands, (even those hardest sayings of his, most unacceptable to flesh and bloud) and feare and awe of his Threats, without any flat­tering fallacious hope of possibility to escape them. Thy Faith, if it be true, must be made up of all these parts and not of some one or more of them; and then whensoever any triall shall be particularly made of thee, in which kind soever it happens to be first, thou must expresse and e­vidence thy fidelity, or else this faith will not be accepted by God to thy justification, i. e. will not be approved by him, or accounted for thy righteousnesse; and the same must be resol­ved, when and how often soever occasions shall offer themselves either of assenting or adhering, or obeying or fearing God, (i. e. whensoever any difficulty or other temptation interposes in any one of these) for then it is with thee as it was with Abraham when God tempted him, and there is no justification to be had, but upon pas­sing faithfully (I say not, without all sinne, all blemish, all imperfection, but without all false­nesse, faithlessenesse, hypocrisy) honestly, sin­cerely through such trials. For though God [Page 52] may approve and justify thy faith and thee, before or without any triall, any performance, (beholding all in the heart which men doe in the actions) yet when those trials are made, and the performance not met with, 'tis then appa­rent even to men and thy owne soule, that thy resolutions were not before sincere, (i. e. thy faith true) and consequently God that saw that before those trials, cannot be thought to have justified that unsincere resolver, that dead heartlesse livelesse Faith. But when upon such trials God meets with his desired expected returnes, he then justifies the fidelity or Faith of that man, and consequently that man him­selfe, who hath shewed himselfe so faithfull; and so (by the purport of the New Covenant, through the sufferings and satisfaction of Christ) he imputes not to that man the sinnes of his for­mer, nor frailties & infirmities of his present life.

You have given me a large account of my demand, and I can finde nothing wanting to my present satisfaction but the more distinct descen­ding to the severall parts, and branches of faith, that I may more nearely looke into the severals of my duty in this matter, wherein I am so mightily concerned.

I shall give you that without detaining you long, or adding much to what hath beene already said, onely by giving you the object of true faith, which is of two sorts, [Page 53] Either God himselfe, Or the Word of God; God who is beleived in, and the Word of God as the rule of that Faith, or matter to be beleived, and that Word entirely considered, signifying what­soever I am (or may ever be) convinced to come from him, and in it (as it is now shut up, and compriz'd in the Bookes of Canonicall Scripture) these speciall parts which do divide the whole Scripture betweene them. 1. The Affirmations of Scripture, whether by way of Historicall Narration, or by way of Doctrine. 2. The Promises of God, both in the Old and New Testament, but especially the promises of the Gospell, both such as belong to this life, and specially those that belong to another. 3. The Commands of God, whether the Naturall Law of all mankinde written in our hearts by the fin­ger of God, made up in the frame of the humane soule, and more clearely revealed both in the Decalogue and other parts of sacred writ; or whether the Commands of Christ, raising nature to a higher pitch in the Sermon on the Mount, and superadding some positive institutions, as those of the Sacraments and Censures of the Church, in other parts of the New Testament. 4. The Threats of the Gospell, those terrors of the Lord, set on purpose to drive and hazen us to amendment of our sinfull lives. All these put together, are the adequate object of our Faith, [Page 54] which is then cordiall and such as God will ac­cept of, when it affords to every one of these that reception which is apportioned to it, assent to the truth of the Affirmations, fiduciall reli­ance on the promises, obedientiall submission to the Commands, and humble feare and aw to the Threats.

I have heard much of a Generall, and a Particular Faith, and that the Generall is little worth without the Particular. Tell me whether that be appliable to the Faith you now speake of?

Being rightly understood it is.

What then is the Generall and Particular Faith as it referres to the Affirmations of Scripture?

The Gene­rall, is a beleife of Gods veracity, that whatsoever is affirmed by him is infallibly true; the Particu­laris, the full giving up my assent to every parti­cular which I am convinced to be affirmed by God, assoone as ever I am so convinced, or have meanes sufficient offered me so to convince me, and yet more particularly the acknowledging of those truths which have speciall markes set upon them in Scripture to signifie them to be of more weight then others, as that God is, Heb. 11. 6. That Christ is the Messias of the world, the acknowledging of which is said to be life eter­nall, Jo. 17. 3. The Doctrine of the Trinity, into which all are commanded to be baptized, and those other fundamentals of faith which all men [Page 55] were instructed in antiently before they were Vid: Cy­rilli H [...] ­ros: ca­tech. permitted to be baptized, contrived breifly into the compasle of the Apostles Creed, a summary of Christian faith or doctrine necessary to be be­lieved.

What is the Generall and Particular Faith, as it referres to the Commands of the Gos­pell?

The Generall is an assent to the truth and goodnesse of those Commands in generall, as they concerne all men, that is, beleiving that Christ hath given such a law to all his Disciples, to all Christians, and that that law is most fit to be given by him. The Particular is the apply­ing these Commands to my selfe, as the necessary and proper rule of my life, the resolving faithfull obedience to them.

What is it as it reforres to the Threats?

The Generall is to beleive that those Threates will be (and that it is most just they should be) executed upon all against whom they are denounced: The Threates under oath absolutely, non-admission into Gods rest to all disobedient provokers, Heb. 3. 11. the con­ditionall Threates conditionally, i. e. unlesse we repent, and use the meanes to avert them. The Particular is to resolve, that except I get out of that number, I shall certainly find my part in them.

What, as it referres to the Promises?

The Generall is the beleeving the truth, in­fallible truth of the Promises, which Promises (the object of that Faith) being generally con­ditionall, [Page 56] not absolute Promises, great care must be taken that the Faith be proportioned to the nature of the Promises; As when the Promise of rest is made peculiarly to the weary and heavy laden thus coming to Christ, the Generall faith is to beleive undoubtedly, that this rest shall be gi­ven to all that performe this condition, to all humble faithfull penitentiaries; and to beleive that it belongs either absolutely to all, or to any but those who are so qualified, is to beleive a lye; No peice of Faith, but phansy or vaine conceite, which sure will never advantage, but betray any that depends upon it.

What then is the Particular Faith terminated in this con­ditionall Promise?

Not the beleiving that the Promise belongs absolutely to me, (for it doth not, any longer then I am so qualified) nor the beleeving that I am so qualified (for 1. per­haps I am not: and 2. that is no object of faith, no part of the promise, or of any other peice of Gods word) but it is made up of these three things, 1. the confident perswasion that if I faile not in my part, Christ will never faile in his; if I doe repent, no power of heaven, or earth, or hell, no malice of Satan, no secret unrevealed decree shall ever be able to deprive me of my part in the promise. 2. A setting my selfe to performe the condition on which the promise is made; as when rest being promised upon condition of [Page 57] coming, I come upon that invitation, then this coming of mine may be called particular appli­cation; as when a picture is so designed and set, as to looke on every one that comes in at the doore, & on none else, the way to be particularly lookt on, i. e. to apply the eye of the picture par­ticularly to me, is to come in at that doore. And 3. the comparing the conditionall Promise to my particular present estate by way of selfe-ex­amination, and thence concluding upon sight of the condition in my selfe, that I am such a one to whom the Promise belongs, and shall have my part in it, if I continue and persevere. The second of these, if it be reall and sincere, gives me a certainty of the object, seales the Promise to me in heaven, which will remaine firme, though Certi­tudi­nem ob­iecti. I never know of it. The third, if it be on right judgement of my selfe, may give me the other certainty, i. e. ascertaine me that I am in the number of Gods children; but there being so Certitu­dinem subiecti. much uncertainty whether I judge aright of my selfe or no, and there being no particular affir­mation in Gods word concerning the sincerity of my present, or perseverance of my future condition, that assurance reflexive, of which this is one ingredient, cannot be a divine Faith, but at the most an humane, yet such as perhaps I may have no doubting mixed with, nor reason that I should so doubt. For at the conclusion of [Page 58] life, having finisht his course and; persevered, Saint Paul could say without doubting, hence­forth there is laid up for me a crowne of righte­ousnesse. Which if another man be not able to say with that assurance, 'twill not presently be want of Faith in him, as long as this want of as­surance proceeds not from any distrust of the truth of Gods promises, but onely from an hum­ble conceit of his owne repentance, that 'tis not such as God requires of him. And if that place, 2 Cor. 13. 5. [Know ye not that Christ Je­sus is in you, except you be reprobates?] be obje­cted, to prove that all are Reprobates that know not that Christ is in them; the answer will be satisfactory, that the words rendred [in you] [...]. signifie very frequently in the Scripture, and pe­culiarly in a place parallell to this, Exod. 17. 7. a­mong you, or in your congregation. And so the sence will be best dissolved into a question and answer, know you not (by the miracles & preach­ing, the demonstration of the spirit and of power) that Christ Jesus is among you? (by way of in­terrogation, for so 'tis in the Greeke, and the meaning appeares by the context to be) Know ye not, discerne you not, your selves, that the pow­er of the Gospell is come among you, by my Apo­stleship? and then by way of answer [Except you be reprobates] you are obdurate insensate creatures undoubtedly unlesse you doe.

You have shewed me the difference betwixt Generall and Particular Faith, and I shall not follow that matter any farther, but I pray helpe me in one difficulty. We are said in Scripture to be justified by faith, and we heare much talke of a justifying faith; I pray, tell me what Faith this is, to which Justification is attributed?

First let me tell you that Faith, in whatever accepti­on, is no proper efficient cause of justification, for such is onely God through the satisfaction of Christ, accepting our persons and our weake performances, and not imputing our sinnes: in which act nothing in us can possibly have any, so much as inferiour instrumentall, efficiency; the most that can be said is, that 'tis a condition without which God, that justifies the penitent beleiver, will never justifie the impenitent infi­dell, and therefore 'tis observable that 'tis no where said in Scripture, that Faith justifies, but that we are justified by Faith, which particle [by] is a peculiar note of a condition, not a [...] cum ge­nitivo. cause.

But then what Faith is this which is the condition of our justification?

That Faith which we shewed you was Abrahams Faith: or infewer words, the receiving the whole Christ in all his offices; as my King, my Preist, my Prophet, whereby I beleeve the Commands as well as the Promises of the Gospell; or take the Promises as they are, i. e. as conditionall Pro­mises. [Page 60] And this a cordiall practicall beleife, a firme resolution of uniforme obedience and Di­scipleship, faith made perfect by workes, Ja. 2. 22. Intimating, that without the addition of such workes, such obedience Evangelicall, it would be imperfect, unsufficient to this end, that is, to our Justification. The same is called in a parallell phrase, faith consummate by love, Gal. 5. 6. (which indeed we render working by love, but the Greeke and Syriack signifies consummate [...]. by love) that is, by acts of Christian Charity, and therefore in two parallell places is thus varied, in one we reade instead of it the new Creature, Gal. 6. 15. in another, the keeping the Comman­dements of God, 1 Cor. 7. 19.

But how then is it so often said that we are not justified by workes, Gal. 1. 16. and Rom. 3. 28. that we are justified by faith without the deeds of the law?

I have in effect already told you, and shall in a word again tell you. The word workes] and deeds of the law, in those places signifies perfect legall obedience, or circumcision, and the like Judai­call out-dated Ceremonies; and Faith] the E­vangelicall Grace of giving up the whole heart to Christ, without any such perfect obedience, or Judaicall observances; and so 'tis truly said, we are justified by Faith without them: i. e. with­out such workes, such perfect obedience; yet not excluding, but including that Evangelicall [Page 61] obedience, for without that Faith is dead, saith Saint James, 2. 17. and then sure not able to ju­stifie any. And therefore you may observe in that Apostles discourse, Ja. 2. he affirmes that Abraham was justified by workes, v. 21. and makes that a parallell phrase to that of the Old Testament Abraham beleived God, and it was imputed to him for righteousnesse, v. 23. where, as [justification] and [imputed to him for righte­ousnesse] are phrases of the same importance, so are [workes] and [beleiving] also.

The rea­son of it, I conceive, is because Faith alwaies brings forth good workes, or if it doe not, it is no true Faith.

I am not altogether of your opini­on, for I conceive it very possible for me to be­leive, and yet not to live accordingly. The truth is, that is not a justifying Faith, or such as even now I defined, and so no truefaith in that sence, but yet it may be a true Faith, for so much as it is; I may truly, without all doubting, beleive the promise of mercy and salvation to the true peni­tent, and none else, which beleife is very fit and proper to set me a reforming and amending, and yet 'tis possible for temptations of carnall ob­jects to perswade me to deferre this duty, nay never to thinke fit to set my selfe to the perfor­mance of it, the present pleasures of sinne may outweigh in my debauched choice those future. spirituall joyes; nay I may see and like them, and [Page 62] yet for the present embrace the contrary, the will of man being a middle free faculty, not ab­solutely obliged to doe or choose what the un­derstanding judgeth most honest, i. e. what Rea­son and Faith, and the Spirit of God comman­deth to be done. The truth is, if this faith get once to be radicated in the heart, to rule and reigne there, if the will chooseth what Faith re­commendeth, then it bringeth forth all manner of good workes; and so then 'tis the consum­mation of Faith by Charity and Good workes that God accepteth in Christ to justification, and not the bare aptnesse of faith to bring forth workes, if those workes by the fault of a rebel­lious infidell will be not brought forth.

But is there no one peculiar act of Faith to which justification is particularly imputable?

That to which justification is promised, is certainly the giving up of the whole soule intirely unto Christ, accepting his promises on his conditions, undertaking Discipleship upon Christs termes; But yet 'tis possible that some one act of faith may be more excellent and acceptable in the sight of God then others; as that humble act of the faithfull servant, that when he hath done all, acknowledges himselfe unprofitable, and so excludes all glorying, (which the Apostle makes very necessary to justification, Rom. 4.) expects all good from Gods free mercy in Christ, with­without [Page 63] any reflection on any of his owne per­formances; or againe that of full trust, affiance, reliance, rolling ones selfe on God, depending on his all-sufficiency in the midst of all difficul­ties, on the fidelity of him that hath promised, when all worldly probabilities are to the con­trary; but then this must be accompanied with other acts of faith, when occasion is offered for them, and with use of the meanes prescribed by Christ, or else reliance may prove presumption after all. And however it is, we must adde to our faith, virtue, &c. or else our faith may still be dead, livelesse, being alone, that is, unable to stand us in any stead to the desired end.

I could heare you and propose scruples to you for ever on this argument, but I desire to carry a­way onely so much of this subject of faith as may tend to the encrease of all virtue in me, and I am sensible how long I have detained you on this theme, and therefore I shall importune you no far­ther about it; but yet onely vary, not end your trouble, and advance to the next Theologicall Grace, that of Hope, and desire your directions in that particular.

This Grace is subject to Of Hope. some mistaking, and therefore I shall desire you to marke carefully what I conceive of it.

What is Hope?

It is a patient comfortable expectation of the performance of Gods promi­ses, belonging to this life, or a better.

What [Page 64] is the ground of Hope?

Some sure word of promise assented unto by faith.

What is the object of Hope?

It is made up of two things, 1. The thing promised, 2. The Cause or Author of it. 1. The thing promised, or the performance of that promise. Such is the Resurrection of the dead, which nature cannot helpe us to see any thing into, but being beleived by faith, becomes the object of Hope. And 'tis observable, that seven times in the Acts of the Apostles, the word Hope referres to this one object, the Resurrecti­on or future state or life in another world, which indeed is the supreme object of the Christians Hope, and all other things but in an inferiour degree, and as they referre to that, and in order to that great treasure of our rejoycing. Though the truth is, as there be promises of this life, as well as of another, (as that God will give us all things necessary for us, and the like) So is there a Secular Hope, or an Hope of this life, and an object of that Hope.

What is that Secular Hope

A reliance on God that he will send me whatsoever is good for me.

What is the object of that Hope?

Good successes, good things.

Am I bound to hope that all things that are good for me shall befall me?

I must an­swer you with some caution: First, Those pro­mises are conditionall, All things shall tend to good to them that love God. If we be lovers of [Page 65] God, then that promise belongs to us, not else. And consequently then we are to hope it, not else; Ye that feare the Lord, hope in the Lord, saith the Psalmist.

But is every true servant of God bound to hope, that God will give him all secular good things, as wealth, peace, honour, and the like?

There is another condition requi­red in him first before that promise belongs to him, and consequently before he is bound to that hope.

What is that?

To pray for them, for the having and finding, is promised to none but to them which aske and seeke; yea and to use the meanes ordinary and lawfull, which are in order to that end, as labour, and the like. (among which mercifulnesse and liberality is one, to which the promise of secular wealth is most frequently made, and the contrary threat­ned with want.)

Well then, must the servant of God having prayed, and used those meanes, hope and be assured that that which he thus prayes for, shall be granted him?

Yes: either formally, or by way of aequivalence; either that, or some­thing that is better; or againe either now or when God fees fitter for him: for this must be allowed God to be able to choose for us better then we can for our selves, both for the thing it selfe, and the time of conferring it. For ma­ny times, that which we aske, would, if it should be granted, be worst for us, and perhaps tend [Page 66] to our destruction; and then God by denying the particular matter of our prayers, doth grant the generall matter of them, which alwaies is that which is best for us. Sometimes againe he deferres to grant, that we may reinforce our impression, pray more ardently, and for us to be so exercised in prayer and hope, is best for us also.

Are we bound then thus to expect and hope, in every thing that we pray for?

Yes, we are, and the want of that is the sinne of wa­vering or doubting, noted by Christ and his A­postles.

Well, but you toldme there was ano­ther part of the object of Hope, besides the thing promised, which you called the cause or author of it. What is that?

The person that is to make good this promise to me, which is God him­selfe. And therefore we are so often exhorted to hope in the Lord, &c. For as in the other affe­ctions, we are not onely angry at the injury, or the provoking thing done to us, but at him that did it, and we doe not onely feare paine and pu­nishment, but him also that can inflict it on us; so we doe not onely hope for Heaven, or for any other good thing, but for God as the fountaine of our blisse, and through whose mercy it is, that it befals us. This is called hope in him, or (as it should rather be rendred) Hope on him, 1 Joh. 3. 3. And this is a speciall act of Christian hope, to be thus unbottom'd of our selves, and fastned [Page 67] upon God with a full relyance, and trust, and dependance on his mercy.

I thanke you for this direction. Give mee leave to proceed. What be the seasons and oppor­tanities of this Hope?

1. Time of tribulati­on, Rom. 5. 4. Tribulation worketh patience, and patience experience, and experience Hope, and Hope maketh not ashamed. Where the word, [...] which we render experience, signifies being ap­proved upon a triall, and the sence runnes thus. Tribulation is a season and a meanes to worke patience, and that patience to produce approba­tion, as of one that is tried in the fire, and hath past the test. And this a meanes to worke an Hope or expectation of reward, and that Hope will keepe from being ashamed of those suffe­rings, and make us rather rejoice in them, as in benigne auspicious signes that in another world there is a reward for the righteous, because in this life the contrary rather. So Rom. 12. 12. Rejoy­cing in Hope, and patient in tribulation, are joi­ned together. 2. Time of temptation, when some present delight is ready to invite to sin, or present bitternesse to deterre from the waies of God, then the Hope of future joies to be ex­changed for that bitternesse, and to outvy and preponderate that pleasure, comes in seasonably. 3. The Time of mourning for the dead, which the assured Hope of a Resurrection will mode­rate [Page 68] and alleviate.

You told me the ground of Christian Hope was the promises. I pray, is a man to hope for no­thing but that for which he hath some promise in Scripture?

He may perhaps lawfully hope for some things for which there is no promise, so there be nothing to the contrary; but then this is not the grace of Hope, but a good natu­rall assurance or confidence, which Aristotle ob­serves young men to be full of, and old men not so inclined to. But if it be for any spirituall mat­ter, [...]. it is, if it be not grounded on some promise, but presumption.

There is no promise in Scripture for every particular mans eternall sal­vation, yet sure every man is bound to hope he shall be saved.

This is the misprision I desired to anticipate and forestall in you, and now I must be faine to cure, seeing I could not prevent it. To which purpose you must againe remember, that Gods promises being the grounds of Hope, and those promises being but seldome absolute, most what conditionate, the Hope, (if it be the Christian Grace of Hope,) must be proportioned and attemperate to the promise; and if it exceed that temper and proportion, it becomes a tu­mour and tympany of Hope. For example, that there shall be another state or life after the end of this, both for just and unjust, there is an abso­lute promise, and therefore every man may iust­ly [Page 69] hope for that, though to the ungodly it be matter rather of feare, then Hope; but for a hap­py or joyfull Resurrection to life, a blessed future state there is no absolute unlimited, but conditi­onall limited promise, to the true penitent be­leever, and none else; for to all others God hath sworne, they shall not enter into his rest. And then he that is such, may no more hope for his part in the Resurrection of the just, then for the most impossible thing: or if he doe hope, that Hope will stand him in no steed, will never make that true by hoping it, which was other­wise false; The Hope of the Hypocrite shall perish, saith Job, and so the carnall impenitent, his Hope shall perish also; sure never be able to keepe him from perishing.

What then is the Christian Hope in this particular?

It is an assurance, 1. That though my sinnes be never so great, they may be pardoned me, if the condition to obtaine that pardon be not neglected. 2. To hope chearefully and confidently upon the observati­on of those meanes. 3. (which is the prime act and evidence of the Christian Hope) to set industriously and piously to the performance of that condition on which the promise is made: as Saint John saith, Every man that hath this hope purifies, And 4. upon view of the since­rity of that performance of mine, to hope com­fortably and chearefully for Gods performance. [Page 70] In breife, the Hypocrite or unreformed sinner may have some roome for Hope suppositively if he doe change and repent, the honest penitent may hope positively. The former may hope as for a future possibility, the latter at the present as for a certainty. But the latter of these, is the onely Christian Hope. For by this you shall know a Christian Hope from all other, that he that hath it purifies himselfe. The Hypocrite or carnall man hopes, and is the wickeder for hoping, he feares nothing, and so discernes not the necessity of mending; The best way to re­forme such a man, is, to robbe him of his Hope, to bring him to a sence of his danger, that he may get out of it, to conduct him by the gates of Hell, to a possibility of Heaven. But the Scrip­ture. Hope, the [this Hope,] as Saint John calls it, i. e. the Hope of seeing God, 1 Joh. 3. 2. being grounded on conditionall promises, (and that condition being purity, holinesse, without which no man shall see the Lord) sets presently to per­forming that condition, that is, to purifying, ac­cording as you shall see the practice of it in Saint Paul, 2 Cor. 7. 1. Having therefore these promi­ses, (what promises? conditionall promises, c. 6. 17.) let us purifie our selves, &c.

But is not Despaire a sinne? and doth not that consist in not hoping for Heaven?

The want of the Christian Hope is a sinfull despaire, [Page 71] but not the want of all kind of Hope, the think­ing it impossible his sinnes should be forgiven though he should be never so truly penitent, is a sinne, but that rather of infidelity, then despaire, it being the dis-beleeving an eternall truth of Gods. A consequent of this indeed may be de­speration, (as on the contrary, Hope is a conse­quent superstructed on faith) to wit, when he that beleeves himselfe uncapable of Pardon, goes on without any care or thought of refor­ming, such an one we vulgarly call a desperate person, and that sure is a most damning sinne; but for him that lives an impenitent sinner, not to hope for mercy as long as he doth so, is sure no sinne superadded to his impenitence; his impeni­tence is a sinne, but that being supposed, his not hoping is but duty and justice; the contrary would be a greater sinne and a more desperate signe. So that not every not hoping for Heaven is the sinne of Despaire, but rather the perem­ptory contempt of the condition, which is the ground of Hope. The going on (not onely in terrours and amazement of conscience, but also) boldly, hopingly, confidently, in wilfull habits of sinne, which therefore is called desperate­nesse also, and the more bold thus, the more de­sperate.

But what if a godly penitent man should either doubt of his salvation, or not at all hope for it?

If that doubting or not hoping [Page 72] be onely grounded in a false judgment of his owne repentance and sincerity, in conceiting too meanly of himselfe, in thinking himselfe no true penitent, when he is; this will not be the sinne of Despaire; no nor infidelity neither: be­cause if he could beleive his penitence sincere, (the want of which beleife is not the dis-belee­ving of any part of Gods word, because that saith nothing of him particularly) he would as­suredly hope; and now that onely his humility makes him so comfortlesse, there is certainly no sinne in that.

But what if a sinner be so overwhelmed with sorrow, as not to lay hold on the promises at all, is not this the sinne of Despaire?

The triall of him will be by examining whe­ther he purifie or no, that is, whether his sor­row bring forth fruits of amendment; if so, this is not the sinne of Desperation yet, he hath the Grace of Hope, which brings forth fruits of Hope, though it be so clouded over with a me­lancholy vapour, that it be not discernible even to himselfe. But if this trouble of minde set him a sinning farther, like Judas, who had sorrow but then hanged himselfe, this is Despaire in­deed.

I shall sollicite you no farther in this point, but for your prayers that God will keepe me from all premature perswasion of my being in Christ, that he will give me that Hope that may set me a puri­fying, [Page 73] and not suffer me to go on presumptuously or desperately in any course. Onely upon occasion of this Grace of Hope, give me leave to aske you whether he that now lives in sinne, and hopes he shall one day repent, and go to Heaven, (this Re­pentance, and that Heaven, being a future good, and so the object of Hope) may be said to have the Grace of Hope, in any kind.

By no meanes. Because God hath made no such promise that he shall repent, nor without Repentance, that any man shall have Heaven. This is a ground-worke of carnall security, and no degree of the Grace of Hope.

Once more: may he that hath gone on in a continued course of sinne, and at last is over­taken with Gods judgments, (and seeing Hell gates open upon him, doth greive for his former wicked life, and upon that hopes for mercy,) be conceived to be saved by that Hope?

I list not to passe sentence on any particular, because I cannot throughly discerne his state; onely I can say in generall, I know no promise of pardon in Scripture, to a bare death-bed sorrow, because indeed none to any sorrow at any time, but that which is [...], Godly sorrow, which worketh Re­pentance; which Repentance, as it is available if true, though never so late, so is seldome true, when it is late, nor can well be knowne to be true, but by persevering fruits which require time. And though a serious purpose of amend­ment [Page 74] and true acts of Contrition, before or without the habit, may be accepted by God to my salvation, yet in this case there is no sure judgment, whether this purpose be serious, or these acts true acts of Contrition. And so in this case, there is no foundation for his Hope: and then a groundlesse Hope, or a bare Hope with­out the other conditions, to which the promises belong, will never be able to save any.

Shall we now proceed to the third Grace, that of Love or Charity?

Most willingly: it is a precious Grace, and that which Saint Paul pre­ferres before Hope and Faith.

But is any Grace to be prefer'd before that of Faith? (I thought that had beene the most necessary Gospell­grace.)

It is most certaine there is (Faith being taken in that notion, which I told you, be­longs to that place) because Saint Paul hath af­firmed it, that Charity is the greatest of the three, 1 Cor. 13. 13. And it is as sure, that no other Scripture hath contradicted this; and although very great things are said of Faith, as of the one­ly condition of Justification and Salvation, yet. 1. This is when it is in conjunction with Cha­rity, Faith consummate by love. And 2. 'Tis ob­servable, that the most imperfect things are al­waies the most necessary, and consequently the great necessity of Faith is no argument of it's dignity in comparison of this other Grace. For [Page 75] indeed Faith is necessary so, as without which Charity cannot be had, but then this alone is unsufficient to save any, if Charity be not added to it. Faith is the foundation, which though it be the most necessary part of the building, yet is it the lowest and most imperfect: Charity the superstruction which is never firmely built but when grounded in Faith, and when 'tis so, 'tis farre more excellent then it's foundation. Be­sides, Charity is a Grace not out-dated in Hea­ven, as Faith and Hope are.

But what is Charity?

The sincere love of God, and of our neighbour for his sake.

Wherein doth the love of God consist?

As love in its latitude is of two sorts, of Freind­ship, and of Desire; the first betwixt freinds; the second, betwixt lovers, the first a rationall, the second a sensitive love; so our love of God con­sists of two parts. 1. Esteeming, prizing, valu­ing of God. 2. Desiring of him.

How shall I know whether I doe Esteeme God as I ought to doe?

If you would be content to doe any thing or suffer any thing, rather then loose his fa­vour, rather then displease him. If you love me, (saith he) keepe my Commandements. And there­fore loving him and obeying him, love and workes, (to wit, Evangelicall workes) are ta­ken for the same thing in Scripture.

How must this love be qualified?

The speciall qua­lification, [Page 76] or rather indeed essentiall property of Charity, is the sincerity of it, as that is opposite to hypocrisy or a double heart, or divided love, or joining any rivall or competitor in our hearts with him. The loving God above all, and all other for his sake, this is set downe both by Moses and Christ in these words; Thou shalt love the Lord thy God with all thy heart, with all thy soule, with all thy mind, & with all thy strength. The Heart, as I conceive, signifying the Affecti­ons; The Soule the Will, or elective faculty; The Minde the Understanding or rationall facul­ty; And the Strength the powers of the body for action; and all foure together, making up the whole man, and the word All, affixt to each, not to exclude all other things from any inferi­our part in my love, but onely from an equall or superiour, to exclude a partiall or a halfe love.

What are the motives that may stirre up this love in my heart?

1. The consideration of Gods infinite essence. And 2. Of his most glori­ous Attributes. And 3. Of his bounteous acti­ons towards us in creating, redeeming, preser­ving and providing such rewards for those that love him.

What is that other part of love which you call the Desiring of him?

The actuall appe­tition or fastening our affections on him, desiring to enjoy him. 1. His Grace, or sanctifying Spirit [Page 77] here. And 2. The perpetuall vision of him here­after. The former part of this is called, hungering and thirsting after righteousnesse. A hatred and impatience of sinne, a desiring to be out of that polluted condition, and to be made like unto God in holinesse and purity, (and you may know the sincerity of that, 1. By assiduity and frequen­cy and fervency in prayer, that way of conver­sing and communing with God, a most infalli­ble concomitant of this kind of love. 2. By lo­ving and seeking the meanes, 1. of resisting sin, and 2. of receiving, and 3. of improving of Grace; that one principall desire of Davids, That he might dwell in the house of the Lord all the daies of his life, t [...] behold the faire beauty of the Lord, and to visit his Temple.) The latter part of this is called by the same David, the longing of the soule after God; by Saint Paul, desiring to be dissolved, and to be with Christ.

What are the motives to this kind of love?

1. Gods lo­ving us first, and dying for us, an expression of that love able to constreine and extort a recipro­cation or returne of love. 2. The true superla­tive delight even to flesh and bloud, that is, in sanctity, and the practice of Christian virtues be­yond all that any sensuall pleasure affords, so great that when they are exprest by the Apostle in these words, [Neither eye hath seene, nor care heard, neither hath it entred into the heart of man [Page 78] toconceive what things God hath prepared for them that love him.] They are ordinarily mistaken for the description of Heaven. 3. Those joies in the vision of God in another life, thus described by the Psalmist, In thy presence are fulnesse of joies, and at thy right hand pleasures for evermore.

Well, you have gone through the two parts of the love of God; And told me that the sincerity required in it, requires me to love God with all my heart. May not I then love any thing else but God?

You may, but with these conditi­ons, 1. that it be not some prohibited object, as the world and the things of the world, for if any man love the world, the love of the father is not in him. 1 Joh. 2. 15. 2. That it be in a degree in­feriour to the love of God, thus God being lo­ved above all, other things may lawfully in a lower degree be loved also. 3. That those other things be loved for Gods sake, and in that or­der that he prescribes them.

But may not the outward expressions of love in many good Christians be greater to some other object, then to God? or is this incompatible with the sincerity of the love of God?

Our love of God may be sincere, though it be accompanied with some frailties; now the sensitive faculty may have a sensitive love of some sensitive objects; which though it be moderated so, as not to fall into sinne either in respect of the object, or the ex­cesse, [Page 79] yet through the nature of mans sence may expresse it's selfe more sensitively toward that inferiour object, then toward God himselfe; and this is a peice of humane frailty, not to bewholly put off in this life. And yet for all this, the love of God may be more deeply radicated in that soule; and that will be tried by this, that if one were to be parted with, I would part with any thing, rather then God. But that not to be judg­ed, by what I could answer, if I were asked the question; nay nor what I would resolve at a di­stance, but in time of temptation and actuall competition betwixt God and that any thing else that could not be held without sinning a­gainst God, what then I would really doe. This may best be understood by that other passion of sorrow. I may weepe more for the losse of a freind, then for my sinnes, yet my sorrow for sin may be the deeper and more durable sorrow, though it be not so profuse of these sensitive expressions. So may, and must our love of God be most firmely rooted, though not so passio­nately exprest, as through the infirmity of our flesh, and neerenesse of other objects to it, our love to them is wont to be.

Shall we proceed to the other branch of Cha­rity, that of our Neighbour, and first, what doe you meane by the word Neighbour?

Every man in the world, for so Christ hath extended [Page 80] the word, Luk. 10. 36, 37. Not onely to signi­fie the Jew in relation to the fellow Jew, who was the Old Testament-Neighbour, but to the Samaritan, in relation to the Jew, i. e. to him that was most hated by him, as appeares by the parable in that place.

What is the love of my Neighbour?

1. The valuing him as the I­mage of God, one for whom Christ died, and one whom God hath made the proxey of his love, to receive those effects of it from us, which we cannot so well bestow on God. 2. The de­siring, And 3. The endeavouring his good of all kinds.

In what degree must this be done?

As I desire it should be done to my selfe.

How is that?

Why, in all things to deale with o­ther men as (if I might be my owne chooser,) I would wish that other men, nay God himselfe, should doe to me. This will certainly retaine me within the strictest bounds of justice to all men I have to deale with, (because it is naturall to desire that all men should deale justly with me) and teach me all mercy to others both in gi­ving, and forgiving, and blessing them, because I cannot but desire that God should be thus mer­cifull to me.

But will not my love of God be sufficient (without this other love of my neigh­bour) to denominate me Charitable?

It will not. 1. Because this loving my neighbour is one, nay many of the Commandements which he [Page 81] that loveth God must keepe, 1 Joh. 3. 23. 2. Be­cause God hath pleased to appoint that, as the test of the sincerity of the love of God, in judg­ing of which we might otherwise deceive our selves, and prove lyers, had we not this evidence to testifie the truth of our love, according to that of Saint John, 1 Ep. 4. 10. For he that loveth not his brother whom he hath seene, how can he love God whom he hath not seene? Which place argues that all the arguments or motives which we have to love God, we have to love our brother also, God having devolved all his right to our love, upon our brethren here, (and therefore in­terpreting whatsoever is done to them as done to himselfe) not so as to devest himselfe of it, but to accumulate it on this image here below, com­municating all his claimes to it, to which claims of God, our relation to our brethren superad­ding one more, that of acquaintance, and affini­ty of our humane nature, exprest by those words, [his brother whom he hath seene] it followes in all necessity, that he that loves not his brother, that behaves not himselfe to all men, superiours, equalls, inferiours, strangers, freinds, enemies, Turkes, Iewes, Heathens, Heretiques, sinners, according as the rules of Christian charity, of ju­stice and mercy oblige him, is not a lover of God.

Is there any more that I need know concerning this grace?

No more at this time? The par­ticulars [Page 82] farther considerable will come in out rode hereafter.

Your proposed method than leades me to Re­pentance Of Re­pentance next; what is Repentance?

A change of minde, or a conversion from sinne to God. Not some one act of change, but a lasting durable state of new life, which I told you was called also Regeneration.

But is not Regene­ration an Act of new birth?

No, it is the state of new life, (called the New Creature) li­ving a godly life, or like sonnes or children of God, for the Scripture phrase, to be regenerate or borne againe or from above, is all one with be­ing a child of God, that is, one who, as he hath [...] ▪ his seed of new life from the Spirit of God, so returnes him the obedience of a sonne-like gra­cious heart, lives like a sonne in his family, and never goes from him with the prodigall into the farre Country.

Of what parts doth Repen­tance consist?

Not properly of any, it being nothing else but a change of minde or new life; yet there are many preparatives in the passage to this state, every of which doth also in some measure accompany it where ever it is.

What are those preparatives then?

1. Sence of sinne. 2. Sorrow or contrition for sinne. 3. Confession of sinne. 4. Disclaiming, forsaking, resolving against sinne.

Wherein doth the Sence of sinne consist?

In discerning, 1. The [Page 83] Odiousnesse. 2. The Danger of it.

What Odiousnesse?

1. How it displeaseth God, and makes us odious in his sight. 2. How it defiles and defames us, turnes the members of Christ to be members of an harlot. 3. Makes us odious to all good men. 4. Makes us uncapa­ble of heaven, wherein nothing shall enter that defileth, Rev. 21. 27.

Wherein doth the Dan­ger consist?

In bringing 1. the curses of this life upon us. 2. temporall death. 3. eternall plagues and torments in another world.

What then is a Sence of these?

1. A conviction of the truth of these. 2. A serious consideration and pondering of this important truth as it con­cernes our endlesse weale and woe. 3. A being affected with it, so as to humble our soules in that sence, which leads to sorrow and contriti­on.

What is sorrow and contrition for sinne?

A being greived with the conscience of sin, not onely that we have thereby incurred such danger, but also that we have so unkindly grei­ved and provoked so good a God, so compassio­nate a father, so gracious a redeemer, so blessed a sanctifier.

Is it not sufficient to greive in re­spect of the danger and damnation which sinne be­trayes me to, and is not such greife contrition?

No, it is but attrition, which any man living would have, when he saw such danger neare; he would be prick't at heart, and be ill pleased to [Page 84] see hell gaping upon him: and you may observe that where such present danger is the only cause of sorrow, when that danger is over, there sel­dome or never followes reformation. And there­fore that opinion and doctrine of the Papists, who teach that this attrition, (or sorrow, that we shall be punished) without producing a­mendment of life in the sinner, yet by the power of the keyes, i. e. by the absolution of the Preist, is turned into contrition, is a most ridiculous deceit of soules; for there being no promise of Scrip­ture that such attrition alone, or flying from the wrath to come, Mat. 4. shall be sufficient to ob­taine pardon without bringing forth fruit worthy of repentance; the Preist that absolves any on no better grounds then those, goes beyond his com­mission, and by telling a lye, can never make that lye become truth, by absolving an uncontrite sin­ner, cannot sure make him contrite, either in re­ality or in Gods acceptation of him; because he hath not promised to accept any, but the broken and contrite; and therefore not any thing else in stead of contrition.

What thinke you then of that sorrow and compunction, that the approach of death and ter­rours of the Gospell bring men to?

If it be a bare sorrow and compunction, onely respecting those present terrours, and advancing no high­er, then certainly it hath no promise of mercy [Page 85] belonging to it. But if that which begins thus, by Gods mercy allowing of time, and by his Grace using these terrours for the softening of the heart, improve farther into sorrow for dis­pleasing of God, and from thence into a reall sincere resolution to amend and forsake sinne, then these superstructions have a promise of mercy belonging to them, though that founda­tion had not. The onely thing then in this mat­ter to be considered, is, whether it be thus im­proved or no: and that no man can certainly judge of, neither Confessor nor patient himselfe, but by the fruits of it, after wards in time of temp­tation. For 1. the man himselfe may through selfe-love take that for Godly sorrow and reso­lution of amendment, which is onely sorrow for his owne danger, and willingnesse to avoid that, and againe, when forraigne temptations are out of the way, and by disease, &c. inner flames quench't in him, he may resolve against those sinnes which before he had lived in; or, by way of naturall revenge, he may vow never to re­turne to those sinnes which he hath had such ex­perience of, for the emptinesse and damning­nesse of them, and so thinke himselfe a com­pleate penitent. And 2. the sensitive expressions being oft as great for the one as the other, nay greater for danger then for sinne, and from weak­nesse of body, then change of minde, the confes­for [Page 86] may easily mistake likewise; but when God pleaseth to restore health and strength, when those present apprehensions are over, and temp­tations of the world and flesh returne againe, and perhaps some new that were not before in his rode, then if the sorrow continue as great, and the resolution as earnest, and persevere to hold out in despight of temptations to the contrary, and take not up any new sinnes in exchange for the old, this is a comfortable evidence, that that sorrow was Contrition, and that resolution a sincere resolution. But if, this time and meanes of triall being allowed, the matter prove other­wise, if the penitent returne to his former jolli­ty, and luxury, or instead of those nauseated sins, make some other choise of a new path to hell, entertaine covetousnesse instead of prodigality, spirituall pride instead of carnall security, envy, malice, sedition, faction, in commutation for lust, and the like; This is a demonstration that that sorrow was not Contrition, that resolution no sincere resolution, and consequently that if that man had then died, there would not have beene found any thing in him which God hath pro­mised to accept of. But if the case be set in a third or middle way, that the patient dye be­fore any such triall hath beene made, either to evidence the sincerity or unsincerity, then that which remaines for us is, not to judge, but to [Page 87] leave him to Gods inspection, who can see with­out those waies of triall, and discerne what it was in it's selfe, attrition or contrition, sincere or not sincere, whether it would have continued (or no,) a through change of minde; and con­sequently will accept the will for the deede, if it be a firme and ratified will, and not else. And so in breife, God may have mercy on him whose repentance began never so late, if he see it was sincere repentance. But in this case there is small matter of comfort to us, because there is no such way of assurance that we are ordinarily capable of, nor reason to hope that God will afford us a­ny extraordinary; and for any man to put off his present repentance, on contemplation of a possibility that his latter repentance may serve the turne, is the most wretchlesse presumption in the world; and that which I am sure hath no promise of mercy annexed to it.

I shall sa­tisfy my selfe with these grounds of resolution for this matter & conceive that any more particular difficulty will be salved by the application of these grounds to it, and so not object what was obvious to have done, the example of the theife on the crosse which is so common ground of security, and pre­sumption to carnall livers; because I already dis­cerne reason to thinke his state the state of true contrition and conversion, and not onely of attri­tion, because in those minutes he lived on the [Page 88] crosse, he gave such evidence of this in confessing and praying to Christ, when his owne Disciples had forsaken him: and beside, Christ who know his sincerity and will not accept the unsincere, revealed to him his acceptance of him. I shall therefore de­taine you no longer with questions of this nature, but proceed to inquire more particularly of Con­trition.

What sinnes must be taken in by it, or for what must this Godly sorrow be conceived?

For all kinds and sorts of sinne. 1. For the weakenesses, frailties, and pollutions of our nature, our prone­nesse and inclinations to sinne; for though these being unconsented to, are no actuall sinnes, yet are they matters of true sorrow, and greife, and humiliation to a true Christian, as infelicities, if not as sinnes; that he is such a polluted uncle [...] creature, and so apt to fall into all sinne, if he be not restrained and prevented by Gods Grace. 2. For the sinfull acts and habits of our unrege­nerate life, with all the aggravations belonging to them. 3. The slips and relapses of our most regenerate life, and the infinite frailties and in­firmities that still adhere to it.

How can Contrition, which you called a preparative to re­pentance, and so to regeneration, include sorrow for the sinnes of the regenerate life?

I told you these preparatives to repentance doe also accompany it wheresoever it is; and in that re­spect [Page 89] it will be cleare, that Contrition is not one initiall act of sorrow for sinne past, but also a current permanent state of sorrow and humili­ation for sinne present, and through the whole life never outdated.

What now is Confession of sinne?

It is of a sorts. 1 to God, 2 to men, especially the Presbyters.

What is Confession to God?

An humble, sorrowfull, acknowledgement of sinne in prayer to God. 1. By confessing that I am a sinner, who have worthily deserved his wrath. 2. By enumeration of the particular sorts of sinne, of which I know my selfe guilty. 3 By aggravating these sinnes upon my selfe, by the circumstances and heightning accidents of them. 4. By comprizing all my unknown unconfest sinnes under some such penitentiary forme, as that of Davids, who can tell how oft he offendeth, cleanse thou me from my secret faults.

How doth the necessity of this appeare?

Beside the practice of David and other holy men in scrip­ture, by these expresse texts: If we confesse our sinnes, God is faithfull and just to forgive us our sinnes; and he that confesseth and forsaketh shall have mercy.

But why then should we confesse to men, and particularly to Presbyters?

1. Because we are commanded by Saint James, 5. 16. to confesse our faults one to another, that we may be capable of one anothers prayers. 2. Be­cause [Page 90] the context there seemes very probably to meane the Presbyters when he saith [one to another] for speaking of the sick man, he bidds him call the Presbyters v: 14. and there is no intimation of any other company with him, or consequently of any other there present, that he can confesse to, but to them. 3. Because there being 2 parts in sinne, the guilt and the corrupti­on, the one to be pardoned, the other cured; the first being confest to God, to obtaine his pardon ought also, if it have beene offensive and scan­dalous to the congregation, to be acknowledged to them, that that expression of repentance may make satisfaction to them for the ill example, and avert and deterre from sinne, whom it had invited to it: And for the cure, it will sure be ve­ry profitable to advise with others, especially the Physitians of the soule, how and by what means this cure may be wrought, how a raging sinne may be subdued, occasions to it avoyded, to which end alone the disclosing of the parti­cular state is more then profitable; and this being supposed, it will be acknowledged necessary for a Christian not to despise such proper use­full meanes to a necessary end, unlesse without that helpe he can direct himselfe, which igno­rant men and habituate sinners in any kind will hardly be able to do. 4^ly, Because this may much tend to my comfort, when another upon a strict [Page 91] survey and shrift of my former life, and present testification of my repentance, may upon good grounds give me absolution, and passe judge­ment on me, better then I can do on my selfe.

What is the fourth preparative to repen­tance?

A firme resolution, and vow of new life. 1. An abjuring of all my former evill wayes, i. e. both of the sinnes themselves, and the oc­casions which were wont to bring me to those sinnes; secondly a resigning my selfe up to do the will of Christ; thirdly the pitching on some particular duties of piety and charity, which were most criminously omitted before, and are most agreeable to my calling to performe.

What now is the penitent state?

The a­ctuall continued performance of these resoluti­ons, both when occasions are offered, and when temptations to the contrary.

But what if those resolutions be not then performed?

Then is not that to be accounted a penitent or regenerate man.

But what? are no sinnes compatible with a regenerate estate?

Yes. 1. Sinnes of infirmi­ty, secondly of ignorance; and (under that head of infirmity) thirdly sins of suddaine surreption; and fourthly such as by dayly incursion of temp­tations, though constantly resisted, yet through the length of the worke, and our frailty, and Satans vigilance sometimes are gained from us, [Page 92] all these (together with those, Fifthly, which through levity of the matter insensibly steale from us) are by generall repentance i. e. hum­bling ourselves before God for them, begging Gods pardon in Christ, and labouring against them more diligently for the future, reconcile­able with a regenerate estate; are spots, but those spots of sonns, though they be never totally overcome in this life: sixthly some one willfull act of deliberate sinne, which we might have resisted, if it be presently retracted with Contri­tion and Confession, and reinforcing of our reso­lution and vigilance against it, and so not fa­voured or indulged unto, may be also reconcile­able with a regenerate state so farre, as not wholy to quench the spirit of God, to cause spirituall desertion, though it do greive that spi­rit, wast the conscience, wound the soule, and provoke Gods displeasure, (from which nothing but hearty repentance, can deliver us) and commonly bring some temporall judgement upon us.

What then are unreconcileable with a regenerate state?

Whatsoever are not com­patible with an honest heart, a sincere indeavour: [...], Non o­peratur pecca­tum. particularly these two Hypocrisie and Custome of any sinne. Whosoever is borne of God doth not commit sinne 1 Jo. 3. 9. (i. e. doth not live in sin as in a trade or course) for his seed remaineth in him, (there is in the regenerate a new princi­ple [Page 93] or seed of life, a principle of cognation with God, which whilst it continues in him, is still a hazening him out of sin,) and he cannot sinne in such manner, because he is borne of God; or if he do, he is no longer a child of Gods, or regene­rate person, or as Gal. 5. 16. walke in the spirit and you shall not fullfill the lusts of the flesh, i. e. these two are unreconcileable: when we say an honest man cannot do this, our meaning is not to affirme any naturall impossibility, that he is not able, but that he cannot thinke fit to do it; the principles of honesty within him, as here the seed of God or new principles in him, will resist it; or if he do it, he is no longer to be ac­counted an honest man.

This place in Saint Johns Epistle hath sure great difficulty, I beseech you make it as intelligi­ble to me, as you may.

I shall do it, and that most clearely by bringing downe the sense of the whole chapter from the begining to this place in this breife paraphrase; do you looke u­pon the words in your Bible, whilst I do it. v. 1. Gods love to us is very great in that he hath ac­cepted us Christians to be his Children, (which by the way is the reason that the world which rejected Christ, rejecteth us also.) (v. 2.) & being children, though we know not exactly the future benefit which shall accrue to us by this meanes, yet this we know, that when this shall be revealed to [Page 94] us, we shall be like him, for we shall see him as he is, and that vision will assimilate us to him, (v. 3.) & the very hope of it now hath the same power of ma­king us pure, as he is pure. (for 1, Hope includes desire and love of the thing hoped for, which being Heaven, a place of purity, the hope of Heaven must include a desire of purity, and therefore the Heaven that the sensuall man de­sires, if he desire it for the present, is a mocke­heaven; and if it be the true Heaven the state of purity, then he desires it not for the present, but hereafter when sensuall pleasures have forsaken him. And 2 the condition of Gods promises be­ing our purification or sanctification, and the particular condition of this seeing God, being Holynesse, 'tis madnesse for us to hope any thing but upon those grounds, and therefore he that hath this hope of seeing him or being like him hereafter, labours to become like him now, in purity, (a speciall imitable quality of his) And (v. 4.) he that wants it, (i. e. every one that committeth sin) is guilty of the breach of the law, of this Evangelicall law of his; & that sin it selfe is that breach, upon which consequently followes the forfeiture of those promises contained in it, (v. 5.) and to that end, that we, for whom he dyed, should not thus sinne, it was without doubt that he came amongst us, and sinne or any such impenitent com­mitter of sinne, is not in him, (v. 6.) For every one [Page 95] that remaineth in him, as a member of his sinneth not wilfull deliberate sinnes; if any man do so, pretend or professe, be what he will, he hath nei­ther seene nor knowne Christ (v. 7.) I pray suffer not your selves to be deceived, Christ you know is righteous, and the way to be like him is to be righ­teous also, and that cannot be but by doing righte­ousnesse, living a constant Christian life, (v. 8.) He that doth dot so, but goes on in a course of sin, is of the Devill, and by his actions expresses the stocke he comes of. For 'tis the Devill that be­gan his age with sinne, and so continued it, and so sin is his trade, his worke, & this was a speciall part of the end of Christs comming, to destroy his trade, to dissolve that fabricke he had wrought, i. e. to turne sinne out of the world, (v. 9.) and therefore sure no child of God's, none of that superiour stocke will go on in that accursed trade, because he hath God's seed in him, that originall of cognation be­tweene God and him, Gods grace, that principle of his new birth, which gives him continuall dis­likes to sin, such as (though they doe not force or constreine him not to yeild to Satans temp­tations, yet) are sufficient to enable him to get out of those snares; and if he be a Child of God, of Christs making, like him that begat him in purity, &c. he cannot, he will not thus go on in sinne, (v. 10). So that hereby you may clearly distinguish a child of God, from a Child of the Devill, he [Page 96] that doth not live a righteous and charitable life, (to do justice, and to love mercy, as Micah saith) is no child of Gods, hath no relation of con­sanguinity to him. I shall need proceed no far­ther, by this you will understand the sence of the verse to be this, and no more. Those that are like Christ, and so God's children, 'tis supposed that they have such a seed or principle of Grace in them, that inclines them to dislike, and enables them to resist all deliberate sinnes; and if they doe not make that use of that grace, sure they are not like Christ, none of his fellow-Sonnes of God: a regenerate man remaining such, will not, nay morally cannot do so; so doing is contrary to a regenerate state.

I heartily thanke you for this trouble. I shall divert you by another scruple, which is this. Will not I pray you, the flesh, as long as we conti­nue in these houses of clay, be we never so regene­rate; lust against the spirit, the members warre against the mind, and so keepe us from doing the thing that we would, yea and captive us to the law of sin; and so will not this captivity, and thral­dome to sinne, so it be joyned with a contrary striving and dislike, be reconcileable with a rege­nerate estate?

Your question cannot be an­swered with a single Yea, or Nay, because there be severall parts in it, some to be affirmed, others to be denyed; and therefore to satisfy [Page 97] you, I shall answer by degrees, 1. That there is a double strife in a man, the one called a warre betwixt the law in the members and the law in the minde, the other the lusting betwixt the spi­rit and the flesh. The former betwixt the law in the members, and in the mind, is the perswasions of sinne or carnall objects on one side, and the law of God, inviting us on the other side, com­manding us the contrary; and in this case, the law, as the Apostle saith, being weake, and not able of it selfe to helpe any man to do what it commands him, it must needes follow, that they that have no other strength, but the bare light of the law in the minde, no grace of Christ to su­steine them in their combats, will by their car­nall appetite be led to do those things, which the law tells them they should not; which if they do and continue in them, this condition you will have no colour of reason to mistake for a regenerate state, 1. Because it is the state of him only that knowes the law (which is not a­ble to quicken or renew) considered without the grace of Christ, which is necessary to a re­generate man, 2. Because this law in the minde, when it is not obeyed, but despised, doth serve only to testify against us, that we knew our Ma­sters will, and did it not, i. e. that what we did, was against thedictates of our owne conscience, which sure will never helpe to excuse a sinne [Page 98] (but tather to aggravate it) or consequently to make that act reconcileable with a regenerate e­state, which otherwise would not be so; and therefore 2. Of this kinde of composition of a man, when his minde or upper soule being in­structed in its duty dislikes the sinnes he com­mits, and yet he continues to commit them, you may resolve, that this striving or this dislike of his mind is no excuse or Apology for his sinne, much lesse any argument of his regeneracy or good estate; but on the other side his serving of, or captivity to the law of sinne in his members, is all one with the reigning of sinne in his body to fulfill the lusts thereof, and that a sure token of an unregenerate: for of every regenerate 'tis said 1 Joh. 5. 4. that he overcommeth the world, which is quite contrary to being sold under sinne (a phrase referring to the Romans custome of selling of slaves under a speare) or to that which is said of Ahab. 1 King. 21. 25. that he was sold (the Greeke reading) to do evill, being a slave of sin, or serving with the flesh the law of sin, & there­fore you may conclude, that he, whosoever it is, that with the minde serves the law of God. i. e. approves of Gods command, or consents to it, that it is good, and yet with the flesh, the members, serves the law of sinne, not only commits some act of sinne, but lives indulgently in it, and is thereby enslaved to it, is never to be counted of [Page 99] as a regenerate man, but only as one that by the law is taught the knowledge of his duty, but by that bare knowledge is not enabled to performe it.

But what then is the other thing you told me of the lusting of the spirit and flesh one a­gainst the other?

Those words you will finde Gal. 5. where by the spirit is meant the seed of grace planted in my heart by God, as a principle of new life, or the minde and upper soule elevated yet higher (above the condition it is in by nature, or by the bare light of the law) by that supernaturall principle; and by the flesh is meant againe the carnall appetite still re­maining in the most regenerate in this life: and the lusting of one of these against the other, is the absolute conttariety that is betwixt these two, that whatsoever one likes, the other dislikes, whatsoever one commends to the will, the o­ther quarrelleth at.

What then is the meaning of that which followes this contrariety, Gal. 5. 17. in these words [so that you cannot do the things that ye would?]

The words in Greeke are not [that you cannot do] but [that you do not] [...] and the sence is, either 1. That this contrariety alwayes interposes some objections to hinder or trash you from doing the things that you would, i. e. sometimes the spirit trashes you from doing the thing that your flesh would have done, some­times [Page 100] the flesh trashes you from doing the thing that the spirit would have done. And 2^ly. what­soever you do, you do First against one velleity or other, And secondly with some mixture of the contrary: Or else that this contrariety gives you trouble, that whatsoever you do on either side, you do it not quietly, stilly, but with a great deale of resistance and opposition of the contrary faculty.

Well then, may this lucta, this resistance, be in a regenerate man?

Un­doubtedly it may, and in some degrees will be, as long as we carry flesh about us, for the flesh will alwayes dislike what the spirit likes; but then, we must be sure that the flesh do not carry it against the spirit. i. e. do not get the consent of the will to it, for if it do, lust conceives and brings forth sinne, even those workes of the flesh mentioned v, 19. for though this lucta be recon­cileable with a regenerate state, i e. that a man may be regenerate for all this, yet it is not an argument of a regenerate estate, so that every one that hath it, shall by that be concluded re­generate; for if the flesh carry it from the spirit, to fulfill the lusts thereof, it seemes that man walkes not in the spirit. v. 16. and consequently is not in a regenerate state.

But is every man unregenerate that doth any thing that the flesh would have?

I told you, frailties and imper­fections, and also sinnes of suddaine surreption, [Page 101] and those that by daily incursion, continuall im­portunity, at some time or other gained in upon us, (so they were as suddainly taken and repen­ted of) were reconcileable with a regenerate e­state; and therefore if it proceed no farther, it is onely mixture of the flesh in our best actions, or else slips and trips, or falls suddainly recovered againe; but not carnality, or walking after the flesh. And for these you know the remedy I pre­scribed you, daily prayer for pardon for daily slips, and daily caution and care and endeavour to prevent them. But as for indulgence in, or ha­bits of carnality, 'tis not the lusting of the spirit against the flesh that will excuse them from be­ing workes of the flesh, or him that is guilty of them from being carnall. For it being too too possible and ordinary for the lustings of the spi­rit, i. e. spirituall motions to be resisted, it will be little advantage to any to have had these mo­tions, unlesse he have obeyed them, i. e. unlesse he walke in the spirit, and be led by it: for to such onely it is that there is no condemnation, Ro. 8. 1.

I shall not detaine you but with one scruple Votum poe­nitentiae. more, and that is, whether a vow or a wish that I were penitent, will not be accepted by God for re­pentance?

If you take that vow and that wish to be all one, you are mistaken; a wish is a farre lower degree then a vow; and therefore I [Page 102] must dissolve your demand into two parts; and to the first answer, that the vow or resolution to amend, if it be sincere, and such as is apt to bring forth fruits, is sure to be accepted by God; and that it is not sincere we shall not be able to di­scerne, but by seeing it prove otherwise in time of temptation: onely God that sees the heart, can judge of it before such triall, and if he finde it sincere, he will accept of it. But for the wish that I were penitent, there is no promise in holy writ that that shall be accepted, nor appearance of reason, why he, that wishes he were peni­tent, but is not, should be accounted the better for that wish; 1. Because when the reward of penitents, and punishment of impenitents is once assented to as true, 'tis impossible but the minde of man should wish for the one, and have dislikes to the other, and so no virtue in that ne­cessity. 2. Because that wishing is onely a bare, aiery, speculative act of the minde, and not a pra­cticall of the will, which alone is punishable or rewardable. 3. Because the actions being con­trary to such wishings are more accusable of de­liberate sinne, and sinne against conscience; then if those motives which produced those wishes, had never beene represented to the faculty.

But are not prayers for the grace of repentance, (which are but a kinde of articulate wishes, put in forme of the court, and addressed to God) accepted [Page 103] by God?

Not so farre as to save them that goe no farther. Accepted they shall be (if right­ly qualified with humility, and ardency, and per­severance, or not fainting) so farre as concernes the end immediate to them, i. e. God hath pro­mised to heare them, in granting the grace prayed for, strength to convert from sin to God, (which is the cleare Gospell-promise, How much more shall your Heavenly Father give the holy spirit to them that aske?) and then when this grace, or strength given, is thus made use of to actuall reformation, then the promise of that other acceptance belongs to him also; and so prayer is a good meanes, and wishing a good thing too, as previous or preparative to that; and both without doubt proceeding from the good spirit of God. But yet if the whole worke be no more but this, if he be advanced no far­ther toward repentance, but onely to wish, and to pray that he were penitent, this person re­maines still impenitent, and so long the impe­nitents portion belongs to him, and none other; for still he that is borne of God overcometh the world: and he that is advanced no farther toward a victory, then to wish or pray for it, is for that present farre enough from a conquerour; and if for the future he adde not the sincerity of en­deavour to the importunity of prayer, the Joshu­a's hand's held up to fight, as well as the Mo­seses [Page 104] to pray; the sword of Gideon as the sword of the Lord, little hope that such victories will be atcheived.

God grant me this grace, and an heart to make use of it. But we have skipt o­ver one particular forementioned, The grace of selfe-deniall. And I doe not remember that you mentioned taking up of the Crosse, which in Christ's prescriptions, is wont to be annexed to it. Give me leave to recall them to your memory. And first, what is meant by Selfe-deniall?

The abne­garion or renouncing of all his owne holds and interests and trusts of all that man is most apt to depend upon, that he may the more expeditely follow Christ.

What are these severalls that we are thus to renounce?

In generall, what­soever comes at any time in competition with Christ. In particular, the particulars whereof e­very man is made up, his soule, his body, his e­state, his good name.

What under the first head, that of his Soule?

1. His reason, when the word of Christ is contradicted, or check't by it, as in the businesse of the resurrection, and the like. I must deny my reason, and beleive Christ, bow downe the head and worship, captivate my understanding to the obedience of faith.

But I have heard that God cannot doe contradictions, or make two contradictions true at once, and in one respect. How then can I be bound to beleive God, when that which he saith contradicts reason?

[Page 105] I am not glad that you have met with that sub­tlety, yet seeing 'tis proper to the particular we are upon, and that a branch of a practicall point, I will endeavour to satisfy you in it. 1. By grant­ing the truth of your rule, that to make both parts of a contradiction true, is absolutely impos­sible, a thing which Gods infinite power and ve­racity makes as unfit for God to be able to doe, as to lye, or sinne; because it were not an ex­cesse, but defect of power, to be able to doe these. But then, secondly you must know what is meant by contradictions, nothing but affirma­tion, and negation of the same thing in all the same respects; as to be and not to be; to be a man, and not a man; to be two yards long, and not two yards long; which therefore are thus absolutely impossible to be done, even by di­vine power. But then thirdly, That which you called reason's contradicting of Christ, is a very distant thing from this. For when reason saith one thing, and Christ the contradictory to that, reason doth not oblige me to beleive reason; or if it doth, it bids me disbeleive Christ, and so still I beleive not contradictories, which soever of the contradictories I beleive; all that reason hath to doe in this case, is to judge which is likeliest to judge of, or affirme the truth; it's selfe, or God; wherein if it judge of it's owne side against God, it is very partiall and very A­theisticall: [Page 106] it being very reasonable, that God which cannot lye, should be beleived, rather then my owne reason, which is often deceived in judging of naturall things, it's onely proper object; but is quite blind in supernaturall, till God be pleased to reveale those unto it. The short is, reason tells me, and in that it is impos­sible it should erre, especially God having re­vealed nothing to the contrary, it is doubtlesse that it doth not erre) that these two propositi­ons cannot be both true, there is another life, and there is not another life; and therefore I am not bound by Christ to beleive both; but it doth not tell me, that to affirme another life implies a contradiction, but onely that it is above reason to discerne how there can be a returne from a totall privation to a habit againe, and some o­ther things supposed in the Resurrection, which though nature cannot doe, and consequently naturall reason cannot tell how they are done, yet reason may acknowledge the God of nature can doe, and will doe, if he saith he will; and illuminated reason having revelation of this will of God's, must and doth beleive they shall be done, or else makes God a lyar.

What then is it to deny my reason?

Whensoever my reason objects any thing to what God affirmes, to resolve that God shall be true in despight of all my apparances and objections to the contra­ry.

Is there any thing then else in the soule which I am to deny?

Something there is which men are apt to over-value, and something there is thought to be, which is not, and both those equally renounce.

What doe you meane by that something which is over-valued?

Na­turall strength, which is now so weakened, that it is not at all able to bring us to our journies end, without some addition of speciall grace of God, to prevent & assist in that worke; & therefore all strength in my selfe, i. e. all sufficiency in my selfe, as of my selfe, I must renounce, & apply my selfe humbly in prayer for, and trust, and dependance on that speciall grace of Christ, to helpe me both to will and doe whatsoever is good; and that is, to deny my selfe, that is, all opinion of my owne a­bilities toward the attaining any supernaturall end.

What is that other sort of things which you say is thought to be, but is not?

Any righ­teousnesse of my owne, for as for perfect unsin­ning righteousnesse, he that should pretend to that, deceives himselfe, and the truth is not in him, saith the Apostle; and for imperfect righ­teousnesse, such as by the helpe of grace this life is capable of, though that be a condition with­out which no man shall see God; (be either justified, or saved,) yet must not that be depen­ded on, as the cause of either, but onely the free mercy of God in Christ, not imputing of sinne; [Page 108] and so I am to deny my owne righteousnesse, re­nounce all trust in that for salvation.

What now doth self-deniall, as it referres to the body, signifie?

It signifies renouncing of all the unlawfull, sinfull desires of the flesh, and even lawfull liberty, and life it selfe, when they come in competition with Christ, so that either Christ must be parted with, or these. And the same is to be conceived both of estate, and good name; he that hateth not house and land, that is, con­temnes them not in respect of Christ, will not part with any worldly hope or possession, rather then doe any thing contrary to Christ's com­mand, is not worthy of me, saith Christ; and, If you receive the praise of men, how can you beleive? he that is not resolved to part with reputation, and honour, when it comes in competition with Christ, can never goe for a good Christian; and not onely thus, when these things come in com­petition with Christ's service, but even absolute­ly taken, some kinde of self-deniall is required of us by Christ, of which the particulars are not specified by him, but referred to our voluntary performing them. We must not allwaies doe what is lawfull to doe, but weane our selves from, and deny our selves the enjoying of many lawfull pleasures of the world, that we may have the better command over our selves, and that we may be the more vacant for Gods ser­vice, [Page 109] thus fasting, &c. become our duty, yea and revenge, or contrary abstinence in case of former excesse.

This grace, by the hints you have af­forded me, I discerne to be a most eminent Chri­stian virtue, the God of heaven plant it in my heart. But what doe you thinke needfull to adde to this; about taking up the crosse?

That it is a precept peculiar to the Gospell, that no­thing but Christianity could make fit to be com­manded us.

What doe you meane by the crosse, and by taking it up?

By the crosse I meane any affliction that God in his providence sees fit to lay upon us, or to lay in our way toward pie­ty. Any punishment which befalls us either for righteousnesse sake, or not for unrighteousnesse.

What meane you by taking it up?

1. Not receding from any Christian performance upon sight of that in the way, which in the parable of the sower is, not being offended; or scandali­zed, or discouraged, or falling away in time of tribulation. 2. Bearing of it patiently, chear­fully, and comfortably. 3. Giving God thankes for it.

Is a man bound to be glad that he is af­flicted?

He is. 1. Because he sees it is God's will, when 'tis actually upon him; and then he ought to be willing, and joyfull, that God's will is done. 2. Because Christ commands him to re­joice, and be exceeding glad, Mat. 5. 12. Rejoice and leape for joy, Luk. 6. 23. To thinke it all joy. Ja. [Page 110] 1. 2. 3. Because it is a conforming us to the I­mage of the crucified Christ, to which every beloved of God's is predestinate. Rom. 8. 29. 4. Because it is such a signe of God's love, that every one that is not chastened, is by that character mark't out for a bastard, and no sonne. Heb. 12. 8. Which though it be not set down, as a duty of ours, for which we are to ac­count; or againe as a marke by which men are given to discerne, whether they are children of God, or no; yet is it as an aphorisme of obser­vation for Gods ordinary acts of providence now under the Gospell, that he is wont to cha­stise those here, whom he best loves, which is sufficient motive of joy to him, who finds him­selfe in that good number.

But is a man bound to give thanks for Afflictions?

Yes, he is, 1. Because that is the only spirituall Chri­stian way of expressing to God his rejoyceing. 2. Because it comes from God, and is meant by him for our good, a gift, or donative of hea­ven; To you it is given. Phil. 1. 29. it is grant­ed as a grace and vouchsafement of Gods speci­all favour to suffer for Christ: and that grace de­signed. 1. To reforme what is amisse, 2. To punish here, that there may be nothing of evill left for another world, 3. Because we are so commanded to glorifie God in this behalfe. 1 Pet. 4. 16. and in this respect to sanctifie the Lord [Page 111] God in our hearts. 1. Pet. 3. 15. i. e. to hal­low, or praise him for it.

This is easily as­sented to, if it fall upon me for righteousnesse sake, as the Apostles went out of the Temple rejoyceing, that they were thought worthy to suffer shame for Christs name: but what if it be not so, but only that afflictions fall on me, I know not how?

They are then not only patiently and thankfully to be received, but to be rejoy­ced in also. 1. Because of all kind of chastening the Apostle pronounceth, that, though for the present it seemeth not joyous, but grevious; yet af­terward it yeildeth the peaceable fruit of righte­ousnesse, unto them which be exercised thereby. Heb. 12. 11. 2. Because there is somewhat be­hinde of the suffering of Christ, to be filled up in our flesh. Col. 1. 24. i. e. some relicks of that bit­ter passion-cup of his for us to drinke. 3. Be­cause it is such an expression of a curse to have our reward, and with Dives, all our good things in this life, and that an ominous signe that there is nothing left to be rewarded in another life.

What then is to be thought of them, who to get the crosse off from their owne shoulders, and to put it on other mens, will venture on things most con­trary to peace, and shake the quiet, perhaps the foundations of a Kingdome?

I will say no more, (and I can scarcely say worse) then that they are enemies to the crosse of Christ, a very ill [Page 112] and sad spectacle among Christians; and that there is nothing more unreasonable then to pre­tend Christianity for the doing this, which is so perfectly contrary to it.

You have now past through all Christian graces at the first designed for consideration. I shall put you in minde of the next thing whereof you have made your selfe my debtor, the differ­ence of, and dependence betweene Justification and Sanctification, wherein first you will please to give me the notion of the single termes, And, 1. what is Justification.

§ 4 Of Justi­fication.It is Gods accepting our persons, and not imputing our sinnes, his covering, or pardoning our iniquities, his being so reconciled unto us sinners, that he determins not to punish us eter­nally.

What is the cause of that?

God's free mercy unto us in Christ, revealed in the new Covenant.

What in us is the Instru­mentall cause of it?

As an Instrument is lo­gically and properly taken, and signifies an infe­riour, lesse principall, efficient cause, so nothing in us can have any thing to do (i. e. any kind of physicall efficiency) in this worke; neither is it imaginable it should, it being a worke of God's upon us, without us, concerning us, but not with­in us at all. And, if you marke, Justification be­ing in plaine termes but the accepting our per­sons and pardoning of sinnes, it would be very [Page 113] improper and harsh to affirme, that our workes, our any thing, even our Faith it selfe should ac­cept our persons, or pardon our sinnes, though in never so inferiour a notion; which yet they must, if they were instrumentall in our Justifica­tion. 'tis true indeed, those necessary qualificati­ons, which the Gospell requires in us, are condi­tions or morall instruments, without which we shall not be justified; but those are not properly called instruments or causes.

What are those qualifications?

Faith, repentance, firme purpose of a new life, and the rest of those gra­ces, upon which in the Gospell pardon is pro­mised the Christian; all comprizable in the new creature, conversion, regeneration. &c.

Are these required in us, so as without them, we can­not be justifyed? How then are we justified, by the free grace of God?

Yes, these two are very reconcileable, for there is no merit in our Faith or Repentance, or any poore weake grace of ours to deserve Gods favour to our persons or pardon of what sins are past, or acceptation of our imperfect obedience for the future; 'tis his free grace to pardon and accept us on such poore conditions as these, and this free grace purchas­ed, and sealed to us by the death of Christ.

What now is Sanctification?

The Of San­ctification. word may note either a guift of God's, his gi­ving of grace to prevent, and sanctifie us; or a [Page 114] duty of ours, our having i. e. making use of that grace; and both these considered together, ei­ther as an Act, or as a State.

What is it as it signifies an Act?

The infusion of holinesse in our hearts, or of some degrees of holynesse, and parallell to that, the receiving and obeying the good motions of God's sanctifying spirit, and laying them up to fructifie in an honest heart; the turning of a soule to God, or the first begin­ing of new life.

What is it as it signifies a State?

The living a new, a holy, a graci­ous life, in obedience to the good grace of God and dayly improving and growing, and at last persevering and dying in it.

What now is the dependence between Justification and Sanctificati­on?

This, that the first part of Sanctificati­on, the beginning of new life, must be first had before God pardons or justifies any, then when God is thus reconciled to the new convert u­pon his vow of new life, he gives him more grace, enables & assists him for that state of San­ctification, wherein if he makes good use of that grace, he then continues to enjoy this favour and Justification; but if he performe not his vow, proceed not in Christian holy life, but re­lapse into wasting acts or habits of sinne, then God chargeth againe all his former sinnes upon him, and those present iniquities of his, and in them, if he returne not againe, he shall die, as [Page 115] appeares by Ez. 18. 24. If the righteous (i. e. the sanctified and justified person) depart from his righteousnesse, and committeth iniquity; in his sinne, that he hath sinned, he shall dye: and by the parable of the King, Matt. 18. where he that had the debt pardoned him freely by his Lord, yet, for exacting over severely from his fel­low servant, is againe unpardoned and cast into prison, delivered to the tormentors till he should pay all that was due unto him. v. 34. which pa­rable Christ applyes to our present businesse. v. 35. So likewise shall my heavenly father do also unto you.

But is not a man Justified before he is Sanctified; and if he be, how then can his Justification depend on his Sanctification?

If he were justified before he were sanctified in a­ny kind, then would your reasoning hold, for sure by the same reason that justification might be begun before repentance or resolution of new life, or conversion to God; it might also be continued to him that repented not, or that returned to his evill way; and therefore, with­out all doubt this kind of Sanctification is pre­cedent in order of nature to justification. i. e. I must first beleive, repent, and returne, (all which together is that faith which is required as the condition of our being justified, a receiv­ing of the whole Christ, a cordiall assent to his commands, as well as promises, a giving up the [Page 116] heart to him, a resolution of obedience, a prone­nesse or readinesse to obey him, the thing with­out [...] Jobius ap: Phot: bibl: which (saith an antient writer) Christ can do none of his miracles upon our soules, any more then he could his mighty workes among his unbeleiving countrymen) before God will pardon: (though indeed in respect of time there is no sensible priority, but God's pardon and our change goe together, at what time soever we re­pent, or convert sincerely, God will have mercy. i. e. justifie.) A further proofe of this, if it be need­full, you may take from the author to the He­brewes. c. 10. where having said v. 14. that Christ by his owne suffering perfected for ever them that are sanctified, intimating that they must be san­ctified before he perfect them, he addeth a proofe by which these two things are cleared, First, that to perfect there, signifies to forgive sinnes or to justifie. Secondly that this doctrine of the priority of sanctification is agreeable to the de­scription of the second covenant, Jer. 31. 33. That by perfecting he meanes justifying or par­doning of sinnes, 'tis apparent by v. 17. their sins and iniquities will I remember no more; which must needes be acknowledged to be that part of the testimony that belongs to that part of the proposition to be proved by it [ [...], he hath perfected for ever] (the former part of the testimony belongs to the latter part [Page 117] of the proposition, as being an expression of sanctification) which may farther thus appeare; to perfect, in this Author, signifies to consecrate to preisthood (c. 2. 10. 5. 9. & 7. 28.) that, being ap­plyed to us, is a phrase to note boldnes or liberty to enter into the Holies v. 19. that againe to pray confidently to God, which v. 18. is set to denote pardon of sinne, and washing our hearts from an evill conscience, i. e. from guilt of sinne v. 22. Which being premised, the second thing most necessaryly followes, that in Jeremy 31. 33. the tenure of the covenant sets Sanctificati­on before Justification; for, saith the Apostle, [...], he first said, I will put my law into their hearts, and put or write them in their thoughts, or minds, and then [...], after the saying of that, [...], Also I will no more remember their sinnes, nor their offences. Many other Scripture-evidences might be added to this matter, if it were need­full. As for those that make Justification to be before Sanctification, I hope and conceive they meane by sanctification that sanctified state, the actuall performance and practice of our vowes of new life and our growth in grace, and by our Justification that first act of pardon; and then they say true; but if they meane, that our sinnes are pardoned before we convert to God and resolve new life, and that the first grace enabling to do these, is a consequent of God's [Page 118] having pardoned our sinnes, this is a mistake which in effect excludes justification by faith, which is that first Grace of receiving of Christ and resigning our hearts up to him, and must be in order of nature precedent to our Justification, or else can neither be condition, nor instrument of it and besides, this is apt to have an ill influ­ence on practice, and therefore I thought fit to prevent it. The issue of all is, that God will not pardon till we in heart reforme and amend, he that forsaketh, i. e. in hearty sincere resolution abandons the sinnes of the old man, shall have mercy, and none but he. And then, God will not continue this gracious favour of his, but to those, who make use of his assisting grace to persevere in these resolutions of forsaking; so that the justification is still commensurate to the sanctification, an act of justification upon an act of sanctification; or a resolution of new life, and a continuance of justification, upon continuance of the sanctifyed estate.

But is not God first reconciled unto us, before he gives us any grace to sanctifie us?

So farre reconciled he is, as to give us grace, and so farre as to make conditi­onall promises of salvation, but not so as to give pardon or justifie actually; for you know, whom God justifies those he glorifies, i. e. if they passe out of this life in a justified estate they are cer­tainely glorified; but you cannot imagine, that [Page 119] God will glorify any who is not yet sanctified; for without holinesse no man shall see the Lord. And therefore you will easily conclude, that God justifies none, who are unsanctified; for if he did, then supposing the person to dye in that in­stant, it must follow, either that the unsanctified man is glorified, or the justified man not glorified. Any thing else God may doe to the unsanctified man, but either save him, or doe somewhat on which saving infallibly followes; and there­fore give him Grace he may, but till that Grace be received and treasured up in an honest heart, he will never be throughly reconciled to him, i. e. justify or save.

I pray then from these premises set me downe the order or method used by God in the saving of a sinner.

I will. It is this. 1. God gives his sonne to dye for him, and satisfy for his sinnes; so that, though he be a sinner, yet on condition of a new life he may be saved. Then 2. In that death of Christ, he strikes with him a New Covenant, a Covenant of mercy and grace. Then 3. According to that Covenant he sends his spirit, and by the word and that an­nexed to it he calls the sinner powerfully to re­pentance; If he answer to that call, and awake, and arise, make his sincere faithfull resolutions of new life; God then 4. Justifies, accepts his per­son, and pardon's his sinnes past: Then 5. gives [Page 120] him more grace, assists him to doe, (as before he enabled to will,) to performe his good reso­lutions. Then 6. upon continuance in that state, in those performances till the houre of death, he gives to him as to a faithfull servant, a crowne of life.

The Good Lord he thus mercifull to me a sinner. I blesse God, and give you many thankes for these directions, and shall be well pleased to continue you my debtor for the other particular you promised me, till some farther time of leisure, and so intermit your trouble a while.

§ 1 THe benefit I reaped by your last discourse, Of Christs Sermon in the Mount. hath not satisfied, but raised my appetite to the more earnest importunate desire of what is yet behind, the consideration of Christ's Sermon in the Mount. Which I have heard commended for an abstract of Christian Philosophy, an elevating of his Disciples beyond all other men in the world for the practice of virtue; But I pray, why did Christ when he preach't it, leave the multitude below, and goe up to a Mount, accompanied with none but Disciples?

That he went up to the Mount, was to intimate the matter of this Ser­mon to be the Christian law, as you know the Jewish law was delivered in a Mount, that of [Page 121] Sinai. And that he would have no auditours, but Disciples, It was, 1. Because the multitude fol­lowed him not for doctrines, but for cures; c. 4. 24, 25. And therefore were not fit auditours of precepts. 2. Because these precepts were of an elevated nature, above all that ever any Law­giver gave before; and therefore were to be dispensed onely to choise auditours. 3. Because the lights and mysteries of Christianity are not wont to be abruptly dispensed, but by degrees, to them that have formerly made some pro­gresse, (at least have delivered themselves up to Christ's Lectures, entred into his Schoole) i. e. to his Disciples.

What then? 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?

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. [Page 122] 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.

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 Of the Beati­tudes. farre, as to discerne the 8 Beatitudes to be the first part. I pray how farre am I concern'd in them?

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.

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?

Poverty of spirit.

What is meant by that?

It may possibly signifie a preparati­on of minde or spirit to part with all worldly wealth, a contentednesse to live poore and bare [Page 123] 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.

What now is the pre­sent blessednesse of such?

It consists in this. 1. That this is an amiable and lovely quality, a charme of love amongst men, where ever 'tis 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 'tis 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.

What assurance of future [Page 124] blessednesse is there to those that have this grace?

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; 'tis 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.

But how doth this be­long to future blessednesse?

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.

What is Mourning?

Contrition, or god­ly sorrow conceived upon the sence of our wants [Page 125] and sinnes.

What wants doe you meane?

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.

What sinnes doe you meane?

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.

What is the present felicity of these mourners?

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, Deleat homo Christi­anus, et de dolo­re gau­deat. the mourning soule is like the watered earth, like to prove the more fruitfull by that meanes.

What is the assurance of future feli­city that belongs to this mourner?

'Tis set downe in these words, [for they shall be comfor­ted] [Page 126] 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 revelation of his favour, matter of so much blisse, as when it comes to those that wanted comfort, and when it wipes away all teares from their eyes, who went mourning (all the day) all their life long.

What is meekenesse?

A softnesse, and mildenesse, and quietnesse of spirit, expressing it selfe in many passages of our life. 1. In relati­on to God, and then it is a ready willing submis­sion to his will, whether to beleive what he af­firmes, be it never so much above my reason, (the captivation of the understanding to the obe­dience of faith) Or to do what he commands, and then 'tis obedience; or to endure what he sees fit to lay upon us, and then 'tis patience; cheerefulnesse in affliction, contentednesse with ou [...] lot whatsoever it is, (contrary to all mur­muring and repining, and enmity to the crosse, and all restlesse unsatisfiednesse) the being dumb or silent to the Lord. Psal. 37. 7. and resolving [Page 127] with old Eli, it is the Lord, let him do what seem­eth him good. All which, faith, obedience, pati­ence, though they be virtues of themselves di­stinct from meekenesse, strictly taken, may yet be very sitly reduced to that head, in as much as meekenesse moderates that wrath, which would by consequence destroy them. 2^ly. In relation to men, whether Superiours, Equalls, or Infe­riours. If they be our Superiours, then 'tis mode­sty, and humility, and reverence to all such in ge­nerall (at least reductively, meekenesse being an adjunct and helpe to those virtues, removing that which would hinder them;) but if withall they be our lawfull Magistrates, then our meek­nesse consists in obedience, active or passive, acting all their legall commands, and submitting (so farre at least, as not to make violent resistance) to the punishments which they shall inflict up­on us, when we disobey their illegall, in qui­etnesse of spirit, and not being given to changes; the direct contrary to all speaking evill of dig­nities, but especially to sedition and taking up of Armes against them; which of what sort soe­ver it be, though we may flatter our selves that we are only on the defensive part, will bring up­on us condemnation. Rom. 13, 2. For although it be naturally lawfull to defend my life from him that would unjustly take it away from me, yet if it be the lawfull supreme Magistrate that [Page 128] attempts it, I must not defend my selfe by assaul­ting of him, for that is not to defend only, but to offend, and God forbid that although it were to save my owne life, I should lift up my hand a­gainst the Lords anointed. It is true, defensive warres may be possibly lawfull at some time, when offensive are not; but of Subjects against their Soveraigne neither can, because if it be warre it will come under the phrase resisting the power, Rom. 13. and so be damnable, and quite contrary to the meekenesse here, and far­ther to all such oathes, which in every Kingdom are taken by the Subjects to the supreme power, of allegiance &c.

Wherein doth meekenesse toward our Equalls consist?

Those may be our freinds, or our enemies, or of a middle na­ture. If they be our freinds, then meeknesse con­sists, 1. In the not provoking them, for the wrath of man worketh not the will of God. Ia. 1. 2. Bearing with their infirmities. 3. In kind, milde, discreet reproofe of them; and 4. In pati­ence and thankfullnesse for the like from them againe, 5. In submitting one to another in love, every one thinking another better then himselfe.

But what if they be our Enemies?

Then 'tis the meeke man's part to love, to do good, and blesse, and pray for them, in no wise to recompence evill with evill, injury with injury, contumely with contumely, in no wise to avenge our selves, [Page 129] but to overcome evill with good.

What if they be neither our freinds, nor foes?

Then meeknesse consists in humble, civill, modest behaviour to­wards them, neither striving and contending for trifles, or trespasses, or contumelies, nor molesting with vexatious suites, nor breaking out into causelesse anger, proud wrath, as Solomon calls it, rage or fury, nor doing ought that may provoke them to the like.

But there is yet another notion of my Equalls considerable, those to whom I have done injury, what is meekenesse toward them?

It consists in acknowledging the fault, and readinesse to make satisfaction, in go­ing and desiring to be reconciled to such a bro­ther, and willing submitting to all honest meanes tending to that end.

What is the duty of meek­nesse toward Inferiours?

Condescending, kindnesse, lovingnesse, neither oppressing nor tyrannizing, nor using imperiousnesse, nor ta­king the rod when it may be spared, nor pro­voking to wrath, Servants Subjects, or Children.

Is there any other branch of meekenesse, which my questions have not put you in minde of, to communicate to me?

There is one branch of it scarce touch't yet, the meekenesse of our un­derstandings in submitting our opinions to those that are placed over us by God; which though it be instrict speaking, the virtue of humility and obedience, and not the formall elicite act of [Page 130] meekenesse; yet meekenesse being ordinarily, and sometimes necessarily annexed to these acts of those virtues, I shall place them reductively under meekenesse.

What must this meeke­nesse of our understandings be?

The proper'st rules for the defining it, will be these. 1. That where, in any matter of doctrine, the plaine word of God interposes it selfe, there we must most readily yeild, without demurs, or resistance. But, 2. If it be matter neither defined, nor pre­tended to be defined in Scripture, then with each particular man among us, the definitions of the Church wherein we live, must carry it, so farre as to require our yeilding and submission; and with that Church which is to define it (if it come in lawfull assembly to be debated) the tradition of the Universall, or opinion of the primitive Church, is to prevaile, at least to be hearkened to with great reverence in that de­bate; and that which the greater part of such a lawfull assembly shall judge to be most agreeable to such rule, or (in case there is no light to be fetch't from thence, then) that which they shall of themselves according to the wisedome given them by God, agree upon to be most conveni­ent, shall be of force to oblige all inferiours. 1. Not to expresse dissent. 2. To obedience. But 3. If Scripture be pretended for one party in the debate, and the question be concerning the in­terpretation [Page 131] of that Scripture, and no light from the Scripture it selfe, either by surveying the context, or comparing of other places, be to be had for the clearing it, then againe the judgment of the universall or my particular Church, is to be of great weight with me; so farre, as if it command, to inhibit my venting my owne o­pinion either publiquely, or privately, with de­signe to gaine proselytes; or if all liberty be ab­solutely left to all in that particular, then meeke­nesse requires me to enjoy my opinion, so as that I judge not any other contrary-minded.

But what if there be on both sides great probabilities, but no demonstration from Christian principles, or interposing of the Church, which way will my meekenesse then direct me to propend?

That which must then direct me is my owne consci­ence, to take to that which seemes to me most probable, and in that my meekenesse hath no­thing to doe, nor can it oblige me to beleive that which I am convinced is not true, nor to dis­beleive that which I am convinced is true: but yet before I am thus convinced, my meekenesse will give me it's directions not to rely too overwee­ningly on my owne judgment, but to compare my selfe with other men, my equalls, but espe­cially my superiours, and to have great jealou­sies of any my owne singular opinions, which being represented to others as judicious as my [Page 132] selfe, together with the reasons that have per­swaded me to them, doe not to them prove per­swasive; nay after I am convinced, my meekenesse may againe move me to hearken to other rea­sons, that other men judge more prevailing, and if occasion be, to reverse my former judgment thus past upon that matter; It being very rea­sonable for me (though not to beleive what I am not convinced of, yet) to conceive it possible for me not to see those grounds of conviction which another sees, and so to be really mistaken, though I thinke I am not; and then what is thus reasonable to be concluded possible, my meeke­nesse will bid me conclude possible, and having done that, advise me to choose the safer part, and resolve rather to offend and erre by too much flexibility, then too much perversenesse; by meekenesse, then by selfe-love.

What is the present felicity of the meeke man?

1. The very possession of that Grace being of all others most delightfull and comfor­table, both as that that adornes us and sets us out beautifull and lovely in the eyes of others, (and is therefore called the Ornament of a meeke and quiet spirit, 1 Pet. 3. 4.) and as that that affords us most matter of inward comfort; as for exam­ple, that part of meekenesse which is opposed to revenge, and consists in bearing, and not retribu­ting of injuries, this to a spirituall-minded man [Page 133] is matter of infinite delight. 1. In conquering that mad, wild, devillish passion of revenge; getting victory over one's selfe, which is the greatest act of valour, the thought of which is consequently most delightfull. 2. In conquering the enemy, of which there is no such way, as the soft answer, which, saith the wise man, turneth away wrath; and feeding the hungry enemy, which, saith Saint Paul, is the heaping live coales upon his head; and that the way that Metallists use to melt those things, that will not be wrought on by putting of fire under them, which he expresses by overcoming evill with good. 3. In conquering or out-stripping all the foolish and heathen world, which had never attained to this skill of loving of enemies, which is onely taught Christians by Christ. The honour of this must needs be a most pleasant thing. 2. It is matter of present felicity to us, in respect of the tran­quillity and quiet it gaines us here, within our owne breasts, a calme from those stormes that pride, and anger, and revenge, are wont to raise in us. And 3. In respect of the quiet, peaceable living with others, without strife, and debate, without punishments, and executions, that are the portion of the seditious turbulent disobedient spirits. Which is the meaning un­doubtedly of the promise in the Psalmist, the meeke shall inherit the earth, i. e. shall generally [Page 134] have the richest portion of the good things of this life; from whence this place in the Gospell being taken, though it may be accommodated to a spirituall sence, by interpreting the earth for the land of the living, yet undoubtedly it li­terally notes the land of Canaan, or Judea, which [...]. is oft in the Old and New Testament called the earth; and so then the promise of inheriting the earth, will be all one with that annext to the fifth commandement, that thy dayes may be long in the land which the Lord thy God giveth thee, i. e. a prosperous long life here is ordinarily the meek man's portion, which he, that shall compare and observe the ordinary dispensations of God's providence, shall find to be most remarkeably true, especially if compared with the contrary fate of turbulent seditious persons.

But if this reward belong to the meeke in this life, what assurance of future felicity can he have, there being no other promise to him here, but that he shall inherit the earth?

The tem­porall reward can no wayes deprive him of the eternall; but as the temporall Canaan was to the Jew, a type, and to them that obeyed, a pledge of the eternall, so the earth here a reall inheri­tance below, and a pawne of another above; and this is the meeke mans advantage above many o­ther duties, a double Canaan is thought little e­nough for him; the same felicity in a manner at­tending [Page 135] him, which we beleive of Adam, if he had not fallen, a life in paradise, and from thence a transplantation to heaven. The like we read of them that part with any thing deere to them for Christs sake, or in obedience to Christs com­mand (which I conceive belongs especially to the liberall minded man) he shall have a hundred fold more in this life, and in the world to come, e­verlasting life, and unlesse it be here to the meek (or to godlynesse in generall, 1 Tim. 4. 8.) we meet not with any other temporall promise in the new Testament: which may therefore be re­solved very well to be parrallel to that other, not only in the hundred fold, or inheritance in this life, but in that other also of another life. Besides, other places of Scripture there are that intimate the future reward of the meek, as where it is sayd to be in the sight of God of great price; and that if we learne of Christ to be meeke, we shall finde rest to our souls; and even here the blessed­nesse in the front, noting present blessednesse, cannot rightly do so, if there were no future re­ward also belonging to it, it being a curse, no blessing, to have our good things with Dives, or with the Hypocrite our reward in this life, and none to expect hehinde in another.

What then is the fourth grace?

Hun­gring and thirsting after righteousnesse.

What is that? And 1. what is meant by righteousnesse?

It is of two sorts. 1. Inherent, & then Imputed; the inherent, imperfect, proportioned to our state, consisting in the mortifying of sinnes and lusts, and some degrees of holy new life; the Imputed, is Christ's righteousnesse accepted as ours, which is in plain words, the pardon of our sins, and ac­ceptation of our persons in Christ.

What is Hungring and Thirsting?

You may joyn them both together, and make them one common ap­petite of both those kinds of righteousnesse. Or if you please, you may more distinctly set them thus, that hungring is an earnest appetite or desire of food, and here in a spirituall sence is apportioned to the first kinde of righteous­nesse, that of God's sanctifying grace, which is as it were bread or food to the soule to susteine it from perishing eternally; and so Hungring after righteousnesse, is an eaget, impatient, un­satisfyable desire of grace, of sanctity to the soule, and that attended with prayer and im­portunity to God for the obtaining of it.

What is Thirsting after righteousnesse?

Thir­sting is a desire of some moysture to refresh, and is here apportioned to that second kind of righ­teousnesse consisting in pardon of sinne, which is the refreshing of the panting soule mortally wounded, and so like the hart in the Psalmist longing after the water brookes, to allay the fea­ver consequent to that wound, to quench the [Page 137] flame of a scorching conscience; and so Thirst­ing after righteousnesse, is a most earnest desire of pardon, and petitioning of it from God in Christ, and never giving over your importunity, untill he be inclined to have mercy.

What present felicity can there be in this Hunger and Thirst?

As appetite or stomacke to meat is a signe of health in the body, so is this hunger in the soule, a vitall quality, evidence of some life of grace in the heart, and in that respect matter of present felicity; whereas on the other side, the decay of appetite, the no manner of stomack, is a pitteous consumption-signe, and most desperate prognostick; and not caring for grace or pardon, for sanctification or justificati­on, the most mortall desperate condition in the world.

What assurance of future happinesse attends this Hungring?

As much as God's promise of filling can afford. Nay proportion­ably to the two parts of the appetite, the state of glory is full matter of satisfaction to each; there is there perfect holynesse without mixture of infirmity or carnality, answerable to the hungring after inherent righteousnesse; and there is there perfect finall pardon & acquittance from all the guilt and debt of sinne, and so the Thirst of imputed righteousnesse is satisfied also. So that he that hath no other hunger or thirst but these, shall be sure to find satisfaction, which [Page 138] they that set their hearts upon carnall worldly objects, hungring after wealth and secular greatnesse, lusts, &c. shall never be able to ar­rive to, either here or hereafter; such acquisi­tions being here, if attain'd to, very unsatisfying, the more we have of them, the more we desire to have, and in another world no expectation of ought that shall be agreeable to such desires.

What is mercifullnesse?

Abundance of charity, or goodnesse, or benignity; there being in the Scripture-stile two words neare kin to [...] and [...], & [...], one another, justice and mercifullnesse, ordina­rily going together; but the latter a much high­er degree then the former; the first signifying that legall charity that both the law of nature and Moses require to be performed to our bre­thren, but the second an abundance or supere­minent degree of it; expressions of both which we have Rom. 5. 7. under the titles of the righ­teous man, and the good man.

Wherein doth this mercifullnesse expresse it selfe?

In two sorts of things, especially, 1. Giving, 2. For­giving.

In giving of what?

Of all sort of things that our abilities and others wants may propose to us: such are, releife to those that are in distresse, ease to those in paine, almes to poore house-keepers, vindication of honest mens reputation when they are slandered, but above all to mens soules, good counsell, season­able [Page 139] reproofes, encouragement in performing of duty when they are tempted to the contrary, comfort in time of worldly afflictions, but espe­cially of temptation; strengthening in the waies of God, and whatsoever may tend to the good of any man.

What meane you by Forgiving?

The not avenging of injuries or contume­lies, not suffering their trespasses against men, nay nor sinnes against God to coole or lessen my charity and mercy to them, but loving and compassionating, and shewing all effects of true Christian mercy (such especially as may do them most good) as well to enemies and sinners as friends.

What is the present felicity that at­tends this grace?

1. The present delight of having made another man happy, of rescuing a poore soule wrestling with want &c. from that pressure, to reprive him that was as it were ap­pointed to dye, certainely the most ingenuous pleasure in the world. Secondly the glorious­nesse [...]. Pyth. of so doing; a kinde of God-like act; one of the two things which a heathen could say was common to us with God, especially if it be an act of Ghostly mercy, an almes, a dole, a cha­rity to the soule; to rescue a poore sinner drop­ping into the pit, reeling into hell, by confe­rence, advice, examples of heavenly life, not only to save my selfe, but others also; this is in a manner to pertake of that incommunicable ti­tle [Page 140] of Christ, that of Saviour; such a thing to which (saith Aristotle) as to an heroicke quali­ty belongs not praise, but pronouncing blessed; ac­cording [...]. to that of Saint Paul from our Saviour, it is more blessed to give, then to receive: a blessed thing to give.

What assurance is there of future blessednesse to such?

The greatest in the world, from this promise annext, [they shall obtaine mercy] Gods punishments are mostly answera­ble to our sinnes, he thinkes good to give us a sight of our transgression by the manner of his inflictions, and so he is also pleased to apportion his rewards to our graces; mercies to the merci­full most peculiarly; by mercy meaning, 1. Acts of bounty, liberality, temporall aboundance, the portion of the almes-giver, and spirituall aboun­dance of grace, of strength in time of temptati­on. 2. Mercy in forgiving, pardoning, not im­puting our sinnes. Upon which ground it is, that in the forme of prayer which he hath himselfe prescribed us, he annexeth the forgiving of all trespassers against us, to our prayer for forgive­nesse to our selves, as the condition without which we may not hope for such forgive­nesse.

What is purity in heart?

The Heart sig­nifies the inner man, and especially the practicall part, or principle of action. And the purity of that is of two sorts; the first, that which is con­trary [Page 141] to pollution; the second, that which is con­trary to mixture; as you know water is said to be pure, when it is cleane, and not mudded and defiled; and wine is said to be pure, when it is not mixt. In the first respect it excludes carna­lity, [...]. in the second, hypocrisy.

When may a man be said to be pure in heart, in the first sence?

When not onely in the members, or instru­ments of action, but even in the heart, all parts of carnality, or worldlinesse are mortified. As when we neither are guilty of acts of uncleanenesse, nor consent to uncleane desires; nay feed not so much as the eye with unlawfull objects, or the heart with filthy thoughts; and because there be other peices of carnality besides, as strife, facti­on, sedition, &c. yea and pride, and the conse­quents of that; all these must be wrought out of the heart, or else we have not attained to this purity; but are in the Apostles phrase, 1 Cor. 3. 3. still carnall. And so for worldlinesse (for earth you know will pollute also) when I not onely keepe my selfe from acts of injustice and vio­lence, but from designes of oppression, nay from coveting that which is anothers; and so likewise for Satanicall injections, when I give them no manner of entertainment, but reject them, suffer them not to stay upon the soule, and so defile it.

When may I be said pure in heart, in the second sence?

When I attaine to sincerity; when [Page 142] I favour not my selfe in any knowne sinne; dou­ble not with God; divide not betweene him and my owne lust, owne ends, owne interests; betweene God and Mammon, God and the praise of men, &c. For this is sure a maine part of the damning sinne of hypocrisy, against which there are so many woes denounced, (not the ap­pearing to others lesse sinfull then we are, for that is not more unpardonable, but lesse damning then open, profest, avowed, scandalous sinning; but) the halting betweene God and Baall, the not loving and serving God with all our heart; the admitting other rivals with him into our hearts.

But is no man to be thought a good Christian, that hath either carnality, or hypocrisy in him?

None that is either carnall, or hypo­crite. But the truth is, as long as we live here, and carry this flesh about us, somewhat of car­nality there will remaine to be daily purged out; and so also some doublings, some relickes of hy­pocrisy; somewhat of my selfe, my owne cre­dit, my owne interests still secretly interposing in my godliest actions; But these (so they be not suffered to raigne, to be the cheife masters in me, to carry the maine of my actions after them,) may be reconcileable with a good estate; as humane frailties, not wasting sinnes.

What is the present felicity that belongs to such?

To the first sort of purity belongs, 1. [Page 143] That contentment that results from having o­vercome and kept under that unruly beast, the carnall part, and brought it into some termes of obedience to the spirit. 2. The quiet and rest that proceedes from purity of heart, contrary to the disquiets and burnings that arise from unma­stered lusts. 3. The ease of not serving and ten­ding the flesh, to obey it in the lusts thereof. 4. The quiet of conscience, absence from those pangs and gripings, that constantly attend the commi­ssion of carnall sinnes. The same may in some measure be affirmed of all the other branches of the first kind of purity. And for the second, as it is opposite to mixture, or hypocrisy; the con­science of that is matter of great serenity of minde, of Christian confidence and boldnesse to­wards God and man; when I have no intrica­cies, Maeanders, windings and doublings with­in me; need not disguises or artifices of deceit; but can venture my selfe naked and bare to Gods eye; with a, Prove me, O Lord, and try me, search my reines and my heart. And so to men; feare not the most censorious strict survey, have a treasure of confidence, that I dread not the face of any man; have no paines, no agonies for feare of being deprehended, which the hypocrite is still subject unto.

What is the reward apportioned to purity hereafter?

The Vision of God, which, 1. One­ly [Page 144] the pure are capable of. And 2. which hath no matter of felicity in it, but to such.

Why are onely the pure capable of the sight of God?

Because God is a Spirit, and cannot be seene by carnall eyes, till they be cleansed and purged, and in a manner spiritualized; which though it be not done throughly till another life, yet purity here, such as this life is capable of, is a most pro­per preparative to it; and therefore is said to be that, without which no man shall see the Lord; which you know is affirmed of holinesse, Heb. 12. 14. which word in that place signifies the very purity here spoken of.

Why hath the Vision of God no felicity in it, but to the pure?

Be­cause a carnall faculty is not pleased with a spiri­tuall object; there must be some agreeablenesse before pleasure is to be had, and that pleasure necessary to felicity.

What is meant by Peace-making?

The word Peace-makers signifies no more then peace­able minded men. The notion of making, in Scrip­ture-phrase, belonging to the bent of the soule; as to make alye, is to be given to lying, to pra­ctice that sinne, to be set upon it. So, to doe, (which is in Greek, to make) righteousnesse and sinne, 1 Job. 2. 29. and 3. 4. notes the full bent and inclination of the soule to either of them. So to make peace both here, and Ia. 3. 18. is to have strong hearty affections to peace.

Wherein [Page 145] doth this peaceable affection expresse it selfe?

In many degrees; some in order to private, some to publicke peace; some to preserve it where it is; some to reduce it, where it is lost.

What degrees of it in order to private peace?

1. A command and victory over ones passions, espe­cially anger and covetousnesse; the former being most apt to disquiet families, the latter neigh­bourhoods. The angry man will have no peace with his servants, children, nay wife, and pa­rents, any that are within the reach of his ordi­nary conversation: and the covetons man will contend with any neare him, that have any thing that he covets. 2. Charitable or favourable o­pinion of all men, and actions, that are capable of candid interpretations. Jealousies in the least so­cieties being the most fatall enemies to peace, & fomentors of the least discontents into the mor­tallest feuds & hatreds. 3. An apertnesse & cleare­nesse of mind, in a friendly debate, with friends or neighbours, of any actions which have past, subject to misconstruction, without all con­cealing of grounds of quarrell, not suffering them to broyle within, but discreetly requiring an ac­compt of all such dubious accidents of those who are concerned in them. 4. The resolving against contentions, and litigations in law as much as is possible, being rather content to suf­fer any ordinary losse, then to be engaged in it; [Page 146] and in greater matters referring it to arbitrement of honest neighbours, then to bring it to suit. 5. Expressing a dislike to flatterers, whisperers, and backbiters, and never suffering our affections to be altered by any such. By these you will guesse of other degrees also.

What in order to publicke peace?

1. Con­tentment in our present station, and never faste­ning our ambition and covetise on any thing which will not easily be attained without some publicke change or innovation. 2. Willing obe­dience to the present government of Church and State. 3. Patience of the crosse, or preparation for that patience, and resolving never to move a State, to get my selfe from under any pressure. 4. Resolving on the truth of that sacred dictate, that the faults and infirmities of Governours are by God permitted for the punishment of the people; and that consequently they are to be look't on not in a direct line onely or chiefely, to censure them; but in order to reflexion on our selves, to observe what in our selves hath so pro­voked God to punish us. 5. The not thinking our owne opinions in religion (such as are not of faith) of such importance, as either to deny salvation, or communion to any that differ from us. 6. Modesty and calmenesse in disputing. 7. Not affixing holinesse to opinions, or thinking them the best men that are most of our perswasi­ons. [Page 147] 8. The not defining too many things in re­ligion. And many others you will judge of by these.

What to preserve it where it is?

1. Va­luing of it according to it's true estimation, as that which is in the eyes of men very amiable, and in the sight of God of great price. 2. Conside­ring how insensibly it may be lost, and with how great difficulty recovered againe, and how neare a hell this life is without it. 3. Prudent watch­ing over it, and over those that are enemies to peace. 4. Not being easily provoked, but over­coming strife with mildnesse, or kindnesse, the soft answer, &c. and overcoming evill with good. 5. Praying constantly to God the Author of peace for the continuance of this beloved crea­ture of his among us.

What to recover it when it is lost?

1. Humbling our soules, amending our lives, searching out these peculiar reigning sinnes that have made this blessing too good for us to enjoy. Making our peace with God first. 2. Examining what I have contributed toward the removing of it, whom I have slaundered, &c. and repairing what I have thus done by confession & satisfaction 3, By incessant prayer to God fetching it backe againe.

What is the present felicity that belongs to such?

1. The present rest and peace, the greatest of all worldly pleasures, and which is, as health in the body, the foundation [Page 148] of all other superstructions of temporall joy. 2. The conscience of the charitable offices done to all others by this meanes. 3. The honour of being like God in it, who is the God of Peace, and like Christ who came on this errant to this earth of ours, to make peace between the greatest enimies, his father and the poor sinner-soule.

What is the reward apportioned to peaceablenesse hereafter?

1. God's acknowledgment of us, as of those that are like him. 2. Pardon of sinnes, and eternall rest, and peace hereafter.

To whom doth the last Beatitude belong?

To those, 1. That are persecu­ted for righteousnesse sake. 2. That are reviled falsely for Christ's sake.

How doe these differ one from the other?

Onely as a more gene­rall word, and a more speciall. Persecution sig­nifies [...]. properly and strictly, being pursued, and driven, and hunted, as noxious beasts are wont, but in common use noteth what ever calamity or affliction the malice or tyranny of others can lay on us; and Revileing is one speciall kind of it, which is most frequently the true Christian's lot. Because 1. Those that have no strength or power to inflict other injuries, have yet these weapons of their malice alwaies in readinesse. 2. Because they who are not good Christians them­selves, doe in their owne defence thinke them­selves obliged to defame those that are; their good actions being, when they are silent, so re­proachfull [Page 149] to them, made to reprove their thoughts, Wised. 2. 14. And so they by their tongues to revenge themselves upon them; to redeeme their reputation by that meanes.

But what is meant by the phrases. [for righteousnesse sake] and [falsely for my sake?]

Those words conteine a restraint or limitation of the subject, to this purpose; that the Beatitude be­longs not to those indefinitely that are persecuted and reviled; for many may thus justly suffer, as theeves, as murtherers, evill-doers, busy-bodies, 1 Pet. 4. 15. And little joy or blessednesse in that; but to those peculiarly that are true Chri­stians; Either 1. For some good action where­in their Christianity and the testimony of a good conscience is concerned; as when men are re­viled or persecuted, because they will not either totally forsake, and apostatize from Christ, or in any particular occurrent offend against him: Or when some such Christian performance brings this consequent persecution, or reproach upon them. Or 2. For some indifferent sinlesse acti­on; which though it be not done in necessary obedience to Christ, yet bringing unjust perse­cution or reviling falsly upon them may (though in an inferiour degree,) belong to this matter. And in that case be thought to be permitted by our wise and good God, &c. disposed or or­dered by him for our Beatitude, i. e. for the [Page 150] benefit of us as Christians; either as a chastise­ment of our other sinnes, that we may not be condemned with the world; or as a meanes of tryall whether we will beare it patiently and Christianly.

Wherein doth the present feli­city of those consist?

1. In having our evill things in this life, that so all our good things, our reward, may remaine on arreare, unpaid till ano­ther life. 2. In the honour and dignity of suf­fering for Christ's sake. 3. In conformity with the ancient Prophets and Champions of God in all ages. 4. In the comfort that proceeds from this evidence and demonstration of our being true Christians, for that is the meaning of [yours is the Kingdome of Heaven.] i. e. the state of Christians, or the true Christian state. It being a Christian aphorisme, that God chastens every Sonne. Heb. 12. 7. and that the good things, that are made good to Christians here, shall be with persecutions, Mar. 10. 30. 5. In this pledge of Gods favour to us, in that we are thought worthy to suffer shame for his name. 6. In the assurance of a greater reward hereafter, propor­tioned to our sufferings here.

What is the reward hereafter apportioned to this?

A great­er degree of glory in heaven.

You told mee, at your entring on the Bea­titudes, that I was no farther to beleive my selfe a Christian, then I should finde all and every of [Page 151] these graces in me to which these beatitudes are prefixt; that I can without difficulty acknowledge for all the former, and resolve I am no farther a Christian, then I am poore in spirit, mourning, meeke, hungring and thirsting after righteous­nesse, mercifull, pure in heart, and peaceable; but the last stickes with me, and I cannot so ea­sily assent to that, that I cannot be a Christian unlesse I be persecuted and reviled. I pray cleare that difficulty to mee?

I shall, by saying these foure things to you. 1. That though to be persecuted is no duty of ours, yet. 1. To beare it patiently, and 2. Rejoyce in it when it be­falls us, and 3. That it be for righteousnesse sake, when it is our duty required of all Christians. 2. The 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 [Page 152] 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.

Is there any thing now which from the Order of these Beatitudes you would thinke fit to teach mee?

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 [Page 153] 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.

What is the second thing that from the Or­der you observe.

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 [Page 154] 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.

§ 2 Christi­ans must be exem­plary. 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?

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 [Page 155] 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.

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?

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 'tis 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.

What then is the meaning of this necessity that the Christians graces must be evident and exemplary?

'Tis 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 [Page 156] 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.

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?

§ 3 Christ did not abolishIt is in breife the attestation of two great Chri­stian truths.

What is the first of them?

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 in three formes in this section. First, v. 17. he came not to destroy the law and the Prophets, i. e. the doctrine design­ed and taught by them; and it would be a very dangerous errour, very noxious to practice, to thinke he did, thinke not &c. Secondly, v, 18. He affirmes with an asseveration, that the least letter or title of the law, shall not be destroyed, i. [...]. e. loose its obligingnesse, (till all be fulfilled, we read, it is) till all things be done, i. e. till the world be at an end, or (which is the same at the begin­ning of the verse, though in other words) till heaven and earth, i. e. this present world, passe [Page 157] away, or is dissolved. 3^ly. v. 19. He pronounces clearely, that he that affirmes any the least com­mandement of the law to be now out-dated, that not onely breakes them himselfe, but teaches o­thers that they are not obliged to keepe them, he shall be called the least in the Kingdome of Hea­ven, i. e. shall not be accounted a Christian; for so the Kingdom of heaven frequently signifies in the Scripture.

What is the second thing?

That Christ hath perfected the law, and set it higher, then a­ny the most studied Doctor did thinke himselfe But per­fect the Law. [...]. obliged by it formerly. And this is affirmed here also by two phrases; First, v. 17. I came not to destroy the law, but to perfect it. The Greeke word which we render [perfect] is answerable to an Hebrew, which signifies not onely to per­forme, but to perfect; to fill up, as well as to full­fill; and so is rendred sometimes by one, and sometimes by tother. And the Greeke it selfe is so used in like manner, When it referres to a word or a prophecy, then 'tis to performe, to full­fill. 2 Chron. 36. 22. 1 Mac. 2. 55. In other ca­ses 'tis to fill up, to compleate, to perfect, Eccl. 33. 16. & 39. 12. & 2 Chron. 24. 10. And that 'tis so in this place, may appeare by the antient Greeke fathers, which expresse it by two simi­litudes. 1. Of a vessell that had some water in it before, but now is filled up to the brim. 2. Of a [Page 158] picture that is first drawne rudely, the limbs onely, and lineaments, with a cole, or the like. But [...]. when the hand of the Painter comes to draw it in colours to the life; then 'tis said to be filled up. 2. That except your righteousnesse, i. e. Chri­stian actions and performances, exceed the righ­teousnesse of the Scribes and Pharisees, i. e. goe higher, then that strictest sect of the Jewes, the Doctors among them, thought themselves obli­ged to, or taught others that they were, they shall not passe for Christians here, or prove Saints hereafter. In which words sure he doth not pitch on the name of Scribes and Pharisees pe­culiarly, as those that were the greatest evacua­tors of the law by their owne hypocriticall pra­ctices or false glosses in some particulars; but the Pharisees as the most exact sectamong the Jewes, Act. 26. 5. and the Scribes, as the Doctors of the law, and those that knew better what be­longed to it then other men; and both together those that sate in Moses chaire, and taught there truly▪ though they practiced not, [they say, but doe not]) the doctrine of the Mosaicall law in that manner, as others were obliged to performe it, Mat. 23. 2. This same truth is also farther proved in the remainder of this Chapter, by in­duction of severall particulars of the law, first barely set downe by Christ, and then with Christ's improvement added to them, in this [Page 159] forme of Speech, but I say unto you. And though this be no new doctrine, but affirmed distinctly by most of the ancient, especially the Greeke writers, before Saint Austines time; and thus farre acknowledged by all parts, that Christ re­quired more of his Disciples, i. e. of Christians now, then the Jewes by any cleare revelation had beene convinced to be necessary before, (which is in effect as much as I shall desire to have granted) Yet I have thought good to con­firme it yet farther to you, (because it is the foundation of a great weighty superstructure) by two things. 1. By one other remarkeable place of Scripture. 2. By some reasons which the Fa­thers have given for the doing of it.

What is that remarkeable place of Scripture?

In the first Epistle of Saint John, c. 1. prefaced and brought in with more magnificent ceremony, then any one passage of Scripture. That which was in the beginning, &c. v. 1. That which we have seene and heard, &c. v. 3. and These things write we, v. 4. This then is the message, &c. v. 5. all which are remarkeable characters set upon that which followes, shewing it to be the summe of the whole Gospell, or doctrine of Christ; and 'tis this, [That God is light, and in him is no darke­nesse at all,] v. 5. Which words so usher'd in, you will easily beleive have somewhat more in them, then at the first sound, taken alone they [Page 160] would seeme to have, and this sure it is; that now under the Gospell, Christ this light ap­peares without any mixture of darkenesse. Light is the state & doctrine of Christianity; darkenesse, of sinne, and imperfection, and such as was be­fore among Jewes and Heathens, (which is re­ferred to by the phrase, If we walke in darke­nesse, v. 6. i. e. live like Jewes or Heathens) and therefore to be light, without all mixture of darkenesse, is to be perfect without all mixture of imperfection; which you will not thinke fit to affirme of God, (or Christ under the Gospell) in respect to himself (for that were to conceive, that he had not beene so before) but in respect of his Law and Commandements; that they had before some mixture of imperfection, but now have none; had before some vacuities in them, which now are filled up by Christ.

What reasons doe the fathers give for this?

These especially; Because 1. Christ under the Gospell gives either higher or plainer pro­mises, then he did before; the promises of eter­nall life are now as cleare, as those of a temporall Canaan had beene before to the Iewes. 2. Be­cause he gives more grace now to performe them, then before he had done. The law given by Moses was a carnall law, i. e. weake, unnac­companied with strength to performe what it requires; but the Gospell of Christ is the admi­nistration [Page 161] of the spirit, i. e. A meanes to admini­ster the spirit to our hearts, to enable to doe what he commands to doe; and then (as the Father said) Lord give me strength to doe what thou commandest, and command what thou listest.

If this be true that Christ now requires more then under nature or Moses had beene formerly required, at least fully revealed to be required, How then is our Christian burthen lighter, then the Jewish formerly was? In these things it is hea­vier rather?

It is made lighter by Christ in taking o [...] that unprofitable burthen of ceremo­nies, that had nothing good in them, and yet were formerly laid on the Jewes: lighter againe in respect of the damning power of every least sinne or breach under the first Covenant, which to the penitent beleiver is taken away in the second. Which two things being supposed, the adding of these perfections to the law, (which are all of things gainefull and profita­ble, and before (even by those that were not, or thought themselves not obliged by them) ac­knowledged to be more excellent, and more ho­nourable then the other) will not in any reason be counted the increase of a burthen, (for no man will be thought oppressed by that he gaines by) but the gainefull yoke will be a light one, though it be a yoke, Matth. 11. 30. And 2. 28 long as he gives strength, his Commandements, what [Page 162] ever they are, cannot be greivous.

But sure it were not difficult to find in the old Testament, the same or equivalent commands to every of those that follow here, how then can Christ be said to have improved them?

Some glimmerings per­haps of this light there were before, as Gospel under the Law: But these either, 1. not universal­ly commanded to all under threat of eternall pu­nishment, but only recommended to them that will do that which is best, and so see good daies, &c. Or 2. not so expressely revealed to them, so that they might know themselves thus obliged. And yet if any will contend and shew as universall plaine obligeing precepts there as here, I shall be glad to see them, and not contend with him: So he will bring the Jewes up to us, and not us downe to the Jewes, the onely danger, which I have all this while used all this diligence to prevent.

One question more I shall trouble you with in this matter, whether these superadditions of Christ in the rest of the chapter, may not be resolved to be only Counsels of perfection, which to do, is to do better; and not Commands, which not do to is asin?

The following superadditions are all com­mands, and not counsels only; Christ saying this now in thesame manner, as Moses did that other before; Christ in a mount, as he in a mount; his saying [I say unto you] a forme of command, [Page 163] as that phrase [God spake these words and said] a form of it, Ex. 20. and the breach of these new sayings threatened with judgement, and hell fire, and imprisonment irreversible, and casting into hell &c. in the ensuing words. All which signi­fie them sinnes, which must be accounted for sadly by a Christian, and not only faylings of perfection.

How many sorts of these new commandements are there in this ensuing chapter?

Six, 1. Concerning Killing, 2. Adultery, 3. Divorce, 4. Perjury, 5. Retaliation, 6. Loving of Neighbours. In each of which Christ, to shew that he came not to destroy, but to fill up or perfect the law, first rehearses the old law and thereby confirmes it, and then annexeth his new law to it.

That we may proceed to this matter, I must § 4 first desire you to tell me what is meant by this phrase in the front of the first of these, [Ye have heard that it was sayd by them of old time?]

[Ye have heard] signifies you have beene taught, and that out of the word of God, or bookes of Moses; [sayd by them of old time] seemes to be ill translated, and therefore is mend­ed in the margents of our Bibles [To them] i. e. to the Jewes your ancestors: And that this is a denotation of the law of the Decalogue, given to them Exod. 20. you will have little reason to doubt, if you observe that the three severalls [Page 164] to which these words are prefixt, (being omit­ted in the rest, in some part) are three distinct commandements of the Decalogue, thou shalt not kill, thou shalt not commit adultery, thou shalt not forsweare thy selfe, or take God's name in vaine, (as anon you shall see.) As for the o­ther three of divorce, of retaliation, of loving neighbours and hating enemies, which have not that entire forme or phrase prefixt, but some o­ther different from it, they are not commands of the law, but permissions, or indulgences al­lowed the Jewes, but now retrencht, and de­nyed Christians.

§ 5 Of killing.The first of these being the sixth of the law, I must first desire you to explaine unto me, and tell me what was forbidden by it under the law.

The first and principall thing is the shedding of man's bloud, by way of killing; taking away his life, God only, who gave us life, having power to take it away againe.

What then is the Magistrate's taking away the life of a capi­tall offender? Is not that forbidden by that law?

God having sole power over the life of man, may without doubt take it away by what way he pleaseth, either immediately by himselfe, or by any man, whom he appoints to execute his will: Thus you know might Abraham kill his sonne when God bid him; because though Abraham had not power over his son's life, yet God had; [Page 165] and his bidding Abraham kill him, is not any thing contrary to this law, which only forbids man to do it, but doth not forbid God. In the like manner, God having Gen. 9. 6. command­ed the murtherers bloud to be shed by man, and thereby enstated the power of the sword on the Supreme Magistrate, (who, by whomsoever he is chosen to be Magistrate, by God, or the peo­ple, hath that power of the sword given him immediately from God, the people having not singly this power over their owne lives, and therefore not able to give it any other) not only permits him and makes it lawfull for him thus to punish malefactors, but commands and re­quires him so to do, as his minister to execute wrath. Rom. 13. and so the word [Thou] in the Commandement is the man of himselfe, with­out power or commission from God. Which yet he that hath it must exercise justly, accord­ing to the lawes of God and man, or else he breakes the commandement also; this commissi­on being not given to him absolutely and arbi­trarily to use as he list: but according to defin­ed rules in the Scripture [he that sheddes mans bloud, &c.] (which was given not to the Jewes, but to all the sonnes of Noah) and accor­ding to the lawes of every nation, which being made by the whole body of the nation, or all the States in it joyntly, are referr'd to some su­preme [Page 166] power, either one, or more, to execute; who consequently is invested from heaven with authority to doe it.

May not a man in any case kill himselfe?

He may not; having no more power over his owne life, then any other mans; and how gain­full soever death may seeme to any, yet is he to submit to Gods providence, and to waite, though it be in the most miserable, painfull, wearisome life, till God please to give him manumission.

What is to be said of Sampson, who killed so ma­ny by pulling away the pillars, and involved him­selfe in the same destruction?

He was a Judge in Israel; and such in those daies, (and particu­larly him) did God ordinarily move by his spi­rit to doe some extraordinary things; and it is to be imagined, that God incited him to do this; or if he did not, he were not not be excused in it.

What is to be said of those that rather then they would offer to Idolls in the Primitive Church, did kill themselves, and remaine still upon record for Martyrs?

If the same could be affirmed of them which was of Sampson, that God inci­ted them to doe this, they should by this be ju­stified also; but having under the Gospell no au­thority to justifie such pretence of divine incl­tation, it will be safest to affirme, that this was a fault in them, which their love of God and feare that they should be polluted by Idolls was [Page 167] the cause of; and so, though it might as a frail­ty be pardoned by God's mercy in Christ; yet sure this killing themselves was not it that made them Martyrs, but that great love of God, and resolving against idolatrous worship; which te­stified it selfe in that killing themselves for that cause; This it was that made them passe for Martyrs, and that other incident fault of theirs, was not in that case thought so great, as to divest or robbe them of that honour.

What is meant by that which followes the mention of the Old Commandement in this place? [Whosoever shall kill shall be in danger of judg­ment.]

The word rendred [the judgment] signifies a Court of Judicature, or Assizes of Judg­es, who sate in the gates of every City, and had cognizance of all greater causes, and particularly of that of Homicides, Deut. 16. 18. The number of these Judges was ordinarily twenty three. And so though it be not annext, Exod. 20. to that Commandement, yet from the body of the Mo­saicke Law, Christ concludes, that against killing the sentence of death by the sword (for that was the punishment pecular to that Court) was to be expected.

But was nothing else forbid­den in the law by that Commandement, but killing?

That was the prime especiall matter of it, but by way of reduction other things which are pre­paratory to this, or offences of this nature, but of [Page 168] a lower degree. As 1. Mutilating or maiming a­ny mans body. 2. Wounding him, which may possibly endanger his life. 3. Entring into, or ac­cepting, or offering of Duells, wherein I may kill or be killed, in which case, which soever it prove, I am guilty of murther. Nay if by the equality of fortune both come safely off, yet the voluntary putting my selfe on that hazard, is guilt enough for a whole ages repentance, and humiliation; to consider what had become of me, if without repentance, I had thus falne a murtherer of my selfe and my fellow Christian also.

May no injury or affront be accounted sufficient to provoke me to offer, or challenge to a Duell?

None imaginable; for that injury, what ever it is, if it be a reall one, of a considera­ble nature, will be capable of legall satisfaction; and that must content me; private revenge be­ing wholly prohibited by Christ. Or if it be such, that the law allowes no satisfaction for, that is an argument that it is light and unconsiderable; and then sure the life of another man, and the danger of my owne will be an unproportionable satis­faction for it.

Well, but if another send me a Challenge, may not I accept of it? especially when I shall be defamed for a Coward if I doe not?

Certainly I may not; the law of killing re­straines me. And for that excuse of Honour, it is First, most unreasonable that the obedience to [Page 169] Gods commands should be an infamous thing. And then 2. If so impious a custome hath prevai­led, I must yet resolve to part with reputation, or any thing, rather then with my obedience to God. Nay 3. You may observe, that there are two sorts of cowardize, much differing the one from another; the one proceeding from feare of be­ing beaten, or killed; the second from fear of hur­ting or killing another. The most valiant despi­ser of dangers may be allowed to have a great deale of the second of this, and will certainly have as much of it, as he hath either of good na­ture, or religion; and that will restraine Duells as much as the other. And might this but passe, as sure it deserves, for a creditable thing, the feare of the other kind of discredit would worke lit­tle upon us. For the world is now generally grown so wise, that a man may, without any dishonour, feare being killed or hurt; and even to run away from such dangers, being very im­minent, is creditable enough. The unluckinesse of it is, that the other honest kinde of feare, that of hurting or killing another, is become the one­ly infamous thing, the onely cowardize that is counted of. For the removing of which, you may observe, 4. That in a reasonable estimation of things, he that for the preserving of his reputa­tion shall venture to disobey God, is sure the greatest coward in the World; he is more feare­full [Page 170] of disgrace and ignominy in the world, then any pious man is of violating the lawes of natu­rall reason, of offending God, or of incurring the flames of eternall Hell.

But what am I to doe in case of Challenge offered to me?

1. In conscience toward God, to deny it, what ever the consequents may be. 2. To offer a full sa­tisfaction for any, either reall or supposed injury done by me, which hath first provoked the chal­lenger. 3. As prudently as I can to signify (and by my actions testify the truth of that) that it is not the feare of dying, but of killing, not cow­wardize, but duty, which restraines me from this forbidden way of satisfying his desire.

But what if all this will not satisfy him, but he will still thirst my bloud, and accept of no other allay, but assault me, and force me either to deliver up my owne life, or try the uncertainty of a Duell?

The utmost that in this extreme case can be law­full, I shall define to you, by this example which I have met with. Two persons of quality meet­ing in a publicke place, the one passed an affront upon the other; the other bare it patiently in that presence, but after sent him a challenge; he sent him a returne of acknowledgment of his fault, and readinesse to give him any satisfaction that should else be thought onto wipe off the injury; the other will not accept any other; he keepes his chamber, and for a long time useth all [Page 171] care not to meet him in any place which would be seasonable for fighting, and still offers tender of satisfaction. At length it falls out they meet in a place where this could not be avoided. The challenger sets upon him, he drawes in his owne defence, wound's him lightly, having done so, desires againe that this may end the quarrell, or offers any other satisfaction; the challenger will not consent, assaults againe, is killed; and so the Tragedy concluded with the cheife Actors life. That the surviver did any thing unlawfull in all this, all circumstances considered, I cannot af­firme; no man being bound to spare that other mans life, which he cannot spare without part­ing with his owne. I conceive this may satisfie the utmost of your scruples in this matter, if I tell you, that this case taken with all the circumstan­ces, is the only one I can give you wherein one of the two Duellers may be innocent. And you will be apt to deceive your selfe, if you seeke to finde out other cases, and thinke to justifie them by this.

But is there nothing else reducible to the prohibition of murther?

Yes, 4. Oppression of the poore, and not giving those that are in ex­treme distresse, according to that of the sonne of Sirach; The poore mans bread (either that which he hath, or that which in extreme want he craves of thee) is his life, and he that deprives him of it [Page 172] is a murtherer. 5. The beginnings of this sinne in the heart, not yet breaking forth into action, as malice, hatred, meditating of revenge, wish­ing mischeife, cursing, &c. All these are reduci­ble to this Commandement, as it was given in the law.

Is there yet any thing else thus re­ducible?

One thing more there is, and that is, Warre, the consideration of which is full of great difficulties. For though all unjust warre be simply forbidden under this sixth command of the law, and it be evident enough, that some warres are unjust, as that of Subjects against the supreme power or Magistrate in any state, that of one Prince or nation invading another for the en­larging of their dominion or territories, &c. And though indeed there be but few warres but sinne against this Commandement, and in those few that doe not, yet there be many actors in them, auxiliaries, stipendiaries, &c. which have no lawfull calling to take part in that trade of kil­ling men, (for so onely have they that doe it in obedience to their lawfull Magistrate) yet still it is apparent, that some warre is lawfull; as that which hath had Gods expresse command; and that which is for the repressing of seditions and rebellions; and betwixt nation and nation, for the just defence of themselves, and the repel­ling of violence. But this last head of warres be­ing that wherein the greatest difficulties lye, will [Page 173] not be so proper for this place, as for another which we shall meet with, that of not resisting of evill, v. 39. And therefore to that place we shall referre it; as also that of private warre in case of assault.

I shall then count of that debt, and not require payment till that time cometh: but proceed to demand.

What Christ hath added to this letter of the Mo­saicke law thus explained?

It is clearely an­swered in these words, [But I say unto you, that whosoever is angry with his brother without a cause] &c. to the end of that verse. Wherein there be three things forbidden by Christ. 1. Causelesse or immoderate anger, going no farther then the breast. 2. The breaking out of this an­ger into the tongue, but some what moderately: [Whosoever shall say Racha. 3. A more violent railing, or assaulting him with that sword of the tongue that anger hath unsheathed. [Whosoever shall say thou foole.]

What doe you meane by the first of these?

That anger which is either without any, or upon light cause; or, being upon any the justest and weightiest cause, exceeds the degree and proportion due to it; and this againe in either kind aggravated by the duration and continuance of it. And the Greeke word here used is a denotation of every of these.

For the understanding of this, I desire first to know whe­ther any anger be just or no, in respect of the [Page 174] cause? and if so, what?

Saint Pauls advice of being angry and not sinning, though it referre there peculiarly to the not continuing or endu­ring of wrath, [Let not the Sunne goe downe in thy wrath] doth yet imply, that some wrath may be lawfull in respect of the cause; for otherwise the non-continuance of it would not justify it from sinne. The most justifiable causes of anger are, 1. When it proceeds from sorrow that God is provoked; anger conceived for Gods sake, Mark. 3. 5. without reflexion on our selves. 2. When for virtues sake; to see that neglected, de­spised, and the rules of it violated. 3. When for other mens sake; still without reflexion on our selves or any interest of ours. And each of these not in light triviall matters neither, but in mat­ters of weight; and so the causelesse anger is that which rises upon slight or no causes, or those wherein our owne interests are concerned; Which though they may be causes, are not justi­fiable causes of anger in us.

Having this di­rection from you to understand causelesse anger, I shall easily answer my selfe for the other two cir­cumstances which make it fit for Christ to prohi­bit it. As 1. When 'tis immoderate and exceeds the degree and proportion due to it, which I con­fesse may be done even when the cause is just. And 2. When it continues beyond the length of a tran­sient passion; when, as the Apostle saith, the Sunne [Page 175] is permitted to goe downe upon our wrath. But I pray what is meant by that phrase which is by Christ here repeated, and againe applyed to this causelesse anger, as before to killing, [shall be in danger of the judgment] sure 'tis not that he thinkes it fit, that every Christian that thus of­fends should be put to death, as even now you in­terpreted those words?

The meaning is, that the wrathfull man in another world shall be sub­ject to punishment as the homicide here, i. e. that wrathfullnesse being so contrary to that meeke­nesse, patience, humility required now by Christ, and being, as Solomon intimates, an effect of pride and hawtinesse, is to be counted of as an Un-Christian sinne; which unlesse it be mortified Prov. 21. 24. here by the grace of Christ, will cost us deare in another world; though not so deare as the se­cond and third mentioned in this verse. The pu­nishment in that court of judicature being the sword, or beheading; which, though it be hea­vy enough, is not yet so great as the two other which are after named.

This of causelesse anger being thus clearely forbidden by Christ, and yet that that even good Christians are so subject to fall into; what meanes will you direct me to, to mortify or subdue it?

1. A conviction of the danger and sinne of it; not flattering our selves that either 'tis no sinne, or such as with our ordinary, frailties shall have it's [Page 176] pardon of course. But 1. Such as is here under a heavy penalty particularly denounced against by Christ. And 2. is so opposite to those graces of humility, meekenesse, patience, peaceablenesse, bearing with one another, and forgiving one a­nother, &c. and required so strictly by Christ of his Disciples, i. e. all Christians followers of him. 3. A consideration of the unreasonablenesse of that sinne, which is, 1. Unjust, being causelesse, or immoderate. 2. So much against what I would have done to me either by my brother, (it being a very painfull uneasy thing to be under anothers wrath, especially when ill words or blowes are joined with it; and that that no body would be under, if he could helpe) or by God himselfe (whom I so oft displease, and would be so sor­ry if he should be wrath with me, even when justly he might. 3. The labouring against that bitter roote of pride in my heart, of which this is so necessary infallible an attendant. 4. The re­flexion upon my selfe, if t'were possible, in time of that passion, or else immediately after, when I come to my selfe againe out of that drunken­nesse of soule, and considering how ill-favoured a hatefull thing it is; how like a tyger, a beare, or any the furiousest beast rather then a man, it makes me; what a deforming us, putting us out of all that posture of civility, that in our sobriety we choose to appeare in. Yea and what a [Page 177] painefull agony it was when I was under it, 5. To consider how at such time we are out of our owne power, apt to fall into those oathes, acts of furies, indiscretions, revealing of secrets, disad­vantageous expressions, &c. in a few such mi­nutes, which a whole age of repentance will not repaire againe. 6. A sober vow or resolution ne­ver to permit my selfe to fall into so inconveni­ent and dangerous a sinne; that when I finde it a coming upon me, I may restraine it by remem­bring, this was it that I thought fit to vow a­gainst. 7. A watching over my selfe continual­ly, that I be not taken unawares. 8. Absteining carefully from the least indulgence to any begin­nings of it; it being easier to keepe from any first degree of it, then yeilding to that, to restraine the farther degrees. 9. Avoiding temptations and provocations as much as I can; and so the company of those who are subject to that sinne. 10. Labouring with God in prayer for grace to mortify this in me. 11. Diverting in time of temptation, with some particular repeated ejacu­lations to God to suppresse at that time any such exorbitant affection in me. Many other conduci­ble meanes you will be able to suggest to your selfe.

What is the second thing here forbidden?

Saying to his brother, Racha,] i. e. When anger breakes out into contumelious speeches; such are [Page 178] the calling him empty, despicable, witlesse fel­low; for the word Racha, is an Hebrew word, and signifies vaine or empty. This, though not the highest kinde of contumely, is yet greater then the former, and therefore is here expressed by the punishment apportioned to it, greater then the former; as much as stoning is a sorer death then beheading; for that is the meaning of [he shall be in danger of the Councell,] the Coun­cell signifying the Sanhedrin, or the Supreme and great Senate where the ordinary punishment was stoning. And so the meaning is, this is a greater sinne, and so to expect a greater punish­ment then the former.

What is the third thing forbidden here?

Saying thou foole] i. e. when wrath breakes out into more virulent rai­lings, all sorts of which are here intimated by this one word; and this being a greater sinne or aggravation of causelesse anger then the for­mer, is here described by the third kinde of pu­nishment: which, though it were not in any le­gall Court of judicature, was yet well enough knowne among the Jewes; not under the name of hell fire, (as we render it by a mistake, because [...] those torments in hell are in other places descri­bed by these,) but of the valley of Hinnom. The meaning of which is this. Without the City of Jerusalem, in the valley of Hinnom, there was a place where the Iewes sometime, in imitation [Page 179] of the Phaenicians, used a most cruell, barbarous, kinde of rites, burnt children alive, putting them in hollow brazen vessells, and so by little and lit­tle scalding them to death; where, because the children could not choose but howle hideously, they had Timbrells perpetually sounding to drowne that cry, and therefore it was called To­phet, (from a word signifying a Timbrell) and is described by the Prophets of the Old Testament. This punishment taking denomination from the Is. 30. 33. place, that valley of Hinnom, is called here in Greeke by a word little differing in sound from [...] ▪ the Hebrew, and that word in the New Testa­ment, and ordinarily in sacred Writers Greeke and Latine, set to signify hell fire: because this was the best image or expression of those tor­ments conceived there, that their knowledge or experience could represent to them. And so is here fitly made use of to expresse the greatest sin in this kinde, by the greatest punishment that they could understand. For indeed above the sword and stoning, there was no punishment in use in the Jewish Courts of judicature, (the bur­ning among them being not this of burning alive, but the thrusting of an iron red hot into their bowells, which made a quicke dispatch of them) and therefore to ascend to the description of a third superlative degree of sinne our Saviour thinkes fit to use that mention of the pu­nishments [Page 180] in the valley of Hinnom.

You have by this plenteous discourse on this word, prevented my doubt, which would have beene, whether the last onely of these sinnes, and not the two former, make a Christian liable to hell fire; for now I perceive the meaning of it is that torture in the valley of Hinnom. And that to expresse a third greater degree of punishment in another world answerable to that third degree of sinne; and that nothing else is to be collected from it.

I shall onely trouble you with one scruple in this matter, and that is, whether all kind of calling Ra­cha or foole, i. e. all contumelious speaking of a greater or lesse degree, be such a sinne punishable in a Christian in another world?

I shall an­swer you▪ 1. By interposing one caution obser­vable in these words; It is not all using of those words, but that which is the effect and improve­ment of causelesse immoderate anger; for you see they are here set as higher degrees of that. And therefore, 2. Those speeches that proceed from any thing else, particularly when they are spo­ken by those to whom the office and duty of cha­stiseing others belongs, as Masters, Teachers, Su­periours in any kinde, (nay perhaps equalls too, who in charity are obliged to reprove the neighbour, and not suffer sinne on him) And by them, 1. Done to that purpose that they may by these goads wake them out of a lethargy of sin; [Page 181] And againe, 2. Done seasonably, so as they be in prudence most likely to worke good effect. And 3. Upon great and weighty causes; And 4. with­out seeking any thing to themselves, either the venting of inordinate passion; or the ambition and vanity of seeming severer then others, or so much better then those whom they thus re­proach; these all this while are not subject to this censure or danger. And of this nature you may see in the New Testament these severalls, Ia. 2. 20. O vaine man, i. e. literally, Racha. Mat. 23. 17. The fooles and the blind, spoken by Christ. And againe, v. 19. and Luk. 24. 25. Ye fooles, &c. and Gal. 3. 15. O foolish Galatians, and v. 3. are yee so foolish? Which is directly the other ex­pression [thou foole] which now you will see and discerne easily (if you consider the affection of the Speakers,) to be out of love, not causelesse inordinate passion, and so not liable to the cen­sure in this text. But then 3. There is little doubt but that all detraction, censoriousnesse, back bi­ting, whispering, that so ordinary entertainment of the world to busy our selves when we meete together in speaking all the evill we know, or perhaps know not, of other men, is a very great sinne here condemned by our Saviour, and upon his advertisement timely to be turned out of our communication; as being most constantly against the rule of doing as I would be done to; no man [Page 182] living being pleased to be so used by others, as the detractor useth others.

I beseech God to lay this to my heart, that by his assistance I may be enabled to suppresse and mortify this inordinate passion, that my nature hath such inclinations unto; to that end, to plant that meekenesse, and patience, and humility, and charity in my heart that may turne out this unruly creature; to arme me with that continuall vigilance over my selfe that it may not steale upon me unawares; but especially to give me that power over my tongue, that I may not fall into that greater condemnation.

But I see you have not yet done with this theme; for before our Saviour proceeds to any other com­mandement, I perceive he buildeth somewhat else on this foundation in the foure next verses. [There­fore if thou bring thy gift to the Altar, &c.] Be pleased then to tell me, 1. How that belongs to this matter? And 2. what is the duty there prescribed?

For the dependance of that on the former, or how it belongs to it, you will easily discerne, if you remember that old saying, That repentance is the planke to rescue him that is cast away in the Ship-wracke. Our Saviour had mentioned the danger of rash anger and contumelies, &c. And because through humane infirmity he supposes it possible that Disciples or Christians may thus miscarry, he therefore addes the necessity of pre­sent repentance and satisfaction after it.

What is [Page 183] the duty there prescribed?

It is this. 1. Being reconciled with the brother. v. 14. and agreeing with the adversary, v. 25. i. e. using all meanes to make my peace with him whom I have thus in­jured. For the word [be reconciled] signifies not [...]. here to be pacified towards him, for he is not here supposed to have injured thee, for if he had, the anger would not be causelesse, but to pacify him to regaine his favour, (and thus the word is used in the Scripture dialect in other places) con­fessing my rash anger and intemperate language, and offering any way of satisfaction that he may forgive me, and be reconciled to me; which till he doe, I am his debtor, in his danger to attache me, as it were to bring me before the Judge, and he to deliver me to the Baily or Sergeant, and he to cast me into prison, &c. i. e. This sinne of mine unretrived by repentance, will lye very heavy upon my score; and without satisfaction to the injured person, will not be capable of mercy or pardon from Christ: which danger is set to en­force the duty. The second part of the duty is, that the making this our peace is to be preferred before many other things, which passe for more specious workes among us; as particularly before voluntary oblations, which are here meant by the gift brought to the Altar, such as those of which the Law is given; Lev. 1. 2. Not that the performance of this duty is to be preferred (be­ing [Page 184] a duty to my neighbour) before piety, or the duties of true Religion toward God; but before the observation of outward rites, sacrifices, Ob­lations, &c. Mercy before sacrifice, Mat. 9. 13. and 12. 7. And that those offerings that are brought to God with a heart full of wrath and hatred, will never be acceptable to him. Our prayer exprest, 1 Tim. 2. 8. by [lifting up of holy and cleane hands] must be without wrath; or else like the Fast, Isa. 58. 4. [Ye fast for strife and for debate] and the long prayers, Isa. 1. When the hands were full of bloud.] T'will be but a vaine oblation in Gods account, like Cains when he re­solved to kill his brother.

Is there any thing else you will commend to me out of these words before we part with them?

Yes, 1. That the time immediate before the performing of any holy duty, of prayer, of obla­tion, of fasting, of receiving the Sacrament, &c. is the fittest and properst time to call our selves to account for all the trespasses and injuries we are guilty of toward God and men. [If thou bring thy gift, and there remembrest, v. 23.] That it seemes a season of remembring. 2. That though the not having made my peace with those whom I have offended, make me unfit for any such Christian performance, and so require me to de­ferre that till this be done; yet can it not give me any excuse to leave that Christian perfor­mance [Page 185] undone, but rather hasten my performance of the other, that I may performe this also. He that is not yet reconciled must not carry away his gift, but leave it at the Altar, v. 24. And goe and be reconciled, and then come backe and offer his gift. He that is not in charity or the like, and so unfit to receive the Sacrament, must not think it fit or lawfull for him to omit or neglect that receiving, on that pretence, (or if he doe, t'will be a double guilt) but must hasten to recover himselfe to such a capacity that he may with cleane hands and heart, thus come to Gods table whensoever he is thus called to it. 3. That a pe­nitent reconciled sinner may have as good confi­dence in his approaches to God as any, [Then come, &c. v. 24.] 4. That the putting off or de­ferring of such businesses as these of reconciliati­on, satisfaction, &c. 1. Is very dangerous. And 2. The danger of them past reversing, when it cometh upon us. 5. That there is no way to pre­vent this, but in time of life and health, quickly, instantly to doe it, the next houre may possibly be too late. Agree quickely whil'st thou art in the way, v. 25. 6. That the punishment that expects such sinners is endlesse, indeterminable, the till thou hast paid, v. 26. is not a limitation of time, after which thou shalt come out, (any more then [she had no children till she died] is a marke or in­timation of her having children after death) but [Page 186] a proposall of a sad payment which would never be done, the paying of it would be a doing for ever.

I thanke you for these supernumerary meditations, I hope they shall not be cast away up­on me.

I shall detaine you no longer here, but call upon you to proceed to the next period, which I see to begin in like manner with a commandement of the old law, Thou shalt not commit adultery; and the same introduction to it which was to the former, [Ye have heard that it was said by them of old time] which, by what I before learn't of you, I con­clude should be, [to them of old time] or to the ancient Jewes, Exod. 20. 14. I shall propose [...] more scruples in this matter, but onely crave your directions for the maine, what you conceive forbid­den here in that old Commandement.

As in the former God by Moses restrained all the ac­cursed [...]. issues of one kinde of sensuality; so in this place of the other, this of lust. And naming the cheife kinde of breach, that of Adultery, i. e. ly­ing carnally with a married woman, he forbids also all other acts of uncleanenesse which are not conjugall. Thus have some of the Jewes them­selves interpreted the word; and so in the Scri­pture [...] and good Authors, in common use, adulte­ry and fornication are taken promiscuously to sig­nifie all manner of uncleanenesse. Of which, though some kinds seeme to have beene permit­ted [Page 187] the Jewes, yet this permission is not to be conceived to extend any farther then the benefit of legall impunity, (not that they were lawfull or without turpitude.) Yea and that some kinds of them were by their law severely punished, you shall see, Deut. 22. But more severely by God himselfe, as Numb. 25. So that under the letter of that old Commandement are conteined not onely the knowne sinnes of adultery and forni­cation, but all other kind of filthinesse mentio­ned Rom. 1. 24, 26, 27. & v. 29. Where there are foure words which seem to conteine all sorts of it under them: [...] Fornication, [...] Villainy, [...] Im­moderate desire, [...] ▪ Naughtinesse: And so againe, 2 Cor. 12. 21. Ʋncleanenesse. fornication, lascivi­ousnesse, and Gal. 5. 19. Adultery, fornication, un­cleanenesse, lasciviousnesse, and idolatry. Which last word in that and other places, seemes a word meant to conteine all such kinde of sinnes under it, because they were so ordinary in the Idola­trous mysteries of the Heathens; most of their rites and secrets of their religion, being the pra­ctice of these filthy sinnes. So Eph. 4. 19. & 5. 3. in both which places, as also before, Rom. 1. 29. & Col. 3. 5. The word there rendred Covetous­nesse in the three latter and greedinesse in the first, [...] signifies that irregular desire; and so those Hea­thenish sins which here also, Col. 3. 5. are called I­dolatry, I would not give you any more particular [Page 188] account of these sinnes, but desire God to fortify you with all care and vigilance against them, grounded in a sence of hatred and detestation of them, as of the greatest reproach to your nature, greivance to the Spirit of God, defamation of Christianity where ever they are to be found, and the sinnes of such a nature, that when they are once in any kinde indulged to, they are apt to breake out into all the basenesse and vilenesse in the world; and that in breife, are called by Saint Peter, abominable idolatrie, 1 Pet. 4. 3.

The Good Lord of all purity by the power of his sanctifying grace proserve me from all such taints, to be a Temple for the Holy Ghost. But what else is reducible to this Commandement of the law?

1. All desires of these sins consented to, although they break not out into act. 2. All morose thoughts i. e. dwelling or insisting on that image, or phan­sying of such uncleane matter with delectation. 3. The feeding my lust with luxurious diet, infla­ming wines, &c. or other such fewell and accen­tives of it, &c.

What now hath Christ added to this old pro­hibition?

You have it in these words, That whosoever looketh after a woman to lust after her, hath committed adultery with her already in his heart.

What is the meaning of that?

That he that so lookes, &c. 1. Signifies his heart to be adulterous, though himself be not, either through [Page 189] want of opportunity, &c. 2. That he shall by Christ be censurable as the adulterer under the law.

But what is the full importance of look­ing on a woman to lust?

It is not to looke to that end that I may lust, (as some are willing to interpret here; by this meanes making the looking sinfull onely in order to that end, that lusting; without designing of which they con­ceive the looking it selfe will be no fault) but ei­ther to looke so long till I lust, or else to satisfy my lust (though not with the yeilding to the corporall pollution, yet) so farre as to feed my [...] or as Chry­sostome reades it, [...]. eye, to gaze, to dwell on the beauty of other women. I shall give it you in the language of the Fathers who have thus interpreted it. He that stands and lookes earnestly, Theoph. He that makes it abu­sinesse to looke earnestly upon gallant bodies and beautifull faces, that hunts after them, and feeds his minde with the spectacle, that nailes his eyes to handsome faces. Chrys. And againe, Not he that desires that he may commit folly, but lookes that he may desire. And againe, God hath given thee eyes that seeing the creatour thou mayest glo­rifie him and admire him. As therefore there was [...]. an immoderation and fault in anger, so in looking. If (saith he) thou wilt looke and be delighted looke upon thine owne wife, and love her continually; but if thou lookest after other beauties, thou dost both wrong her, letting thy eyes rove otherwhere; and [Page 190] thou wrongest her whom thou lookest on, medling with her illegally: For though thou touchest her not with thy hand, yet with thy eyes thou doest. To this Saint Peter referres, 2 Pet. 2. 14. Eyes full of a­dultery; there being an adulterous looke as well as an adulterous embrace; the former forbidden by Christ, as well as the latter by Moses.

I had not thought this prohibition of Christs had beene so severe, but seeing it is the opinion of the ancient Fathers, that the words are thus to be in­terpreted, and that the feeding of the eye, yeilding to satisfy that with unlawfull objects, the beauty of any but our owne wives, and the stirring up of fire within, which is apt to be kindled by that meanes, is here forbidden, I shall no longer doubt of it, but resolve, and with Job make a Covenant with my eyes that I will not behold a maide, i. e. please my selfe with the contemplation of her beau­ty; and the Lord give me grace to make good this resolution. But then if it be a fault thus to behold, will it not be so also in the woman that is thus be­held, (as the patient in adultery sinnes as well as the agent) especially if she take as great pleasure in that, and decke and set her selfe out to that end that she may be thus look't on?

Saint Chryso­stome answers that question also, that it is a great fault, and a kind of Adultery in that woman, that thus not onely exposes and prostitutes her selfe to the eyes of men, but so dresses and sets [Page 191] her selfe out, and calls to her the eyes of all men; if she strike not, wound not others, she shall yet be pu­nished, for she hath mixt the potion, prepared the poison, though she hath not given the cup to drinke; yes, and hath done that too, though none be found that will drinke of it. It seemes a peice of Chri­stian chastity there is required of women in this kinde, that is not generally thought of.

I shall trouble you no longer with this matter, onely I desire to know, what the two other verses in this period, of the eye and hand offending thee, have to doe in this matter?

They are the preventing of an objection, after this manner, up­on the giving of that severe prohibition, men will be apt to object. O but 'tis hard not to love that which is beautifull, and not to behold what is loved. To this foreseene objection he answers before hand; 'Tis hard and unpleasant indeed, but more unpleasant sure to be a frying in hell. T'were better to put the very eye out of the head, to cut off the hand, even that which were most usefull and honourable, then to be cast into hell. Much more when that is not required to cut off, or pull out those members, but onely to turne a­way the eye from the alluring object, to keepe the hand from immodest touches, nay, (saith Chrysostome) This is a most mild and soft precept; it would have beene much more hard, if he had gi­ven command to converse with and looke curiously [Page 192] on women, and then to absteine from them.

But what hath the hand to doe with that businesse of looking?

The mention of it is by way of a­nalogy or reduction to that former precept, and doth imply that that former prohibition of look­ing is to be extended to all other things of the like nature; all libidinous touches, &c. and who­soever absteines from the grosser act, and yet in­dulgeth himselfe such pleasures as these with a­ny but his owne wife, sinnes also against this law of Christ.

§ 7 Shall we now hasten to the third law here mentioned. It is about Divorce. What was the state of this businesse under the law?

The ten Commandements mention nothing of it, and therefore you see the proemiall forme is chan­ged; not as before [Ye have heard that it hath beene said to them of old] (the character of the Commandements) but onely, [It hath been said] which notes that there is somewhat in Moses his writings about it, though not in the Tenne Commandements. And what that is, you will see, Deut. 24. 1. to the fifth, to this purpose, That he that hath married a wife and likes her not for some uncleanenesse which he hath found in her, he is permitted to give her a bill of divorcement, and send her out of his house: and in that case she may marry againe; and though her second husband do so too, or dye, yet the former husband not permitted [Page 193] to take her againe for his wife. Now that which was there said, is no justification of that giving a bill of Divorcement upon any occasion, save onely that of fornication, (as appeares by Christs testimony, Mat. 19. 3. to the 10^th.) But an in­dulgence of legall impunity granted to the Jews, Because of the hardnesse of their hearts, i. e. Be­cause they were such an unruly stubborne peo­ple that if they should have incurred punishment from the Magistrate by putting away a wife which they liked not, they would have beene likely to have killed those hated wives, that so they might freely have married againe. So a­gaine, Mark. 10. 4, 5. Where though it be cal­led a precept, v. 5. yet but a sufferance, v. 4. i. e. a precept of permission, or a law that this shall be tolerated without incurring of legall punish­ment. Or if he, contrary to law and justice, doe put her away, then the precept is, that he give her a Bill of Divorcement in her hand. Nothing in the whole action, precept, but that it was thus in the Old Testament; (onely a permission or not punishing of such divorces) may appeare by Mal. 2. 16. The Lord saith, That [he hateth put­ting away] speaking, as the context shewes, not of every kind of Divorce, but particularly of the putting away a wife for barrennesse, without o­ther default; of which the Prophet brings in the women complaining, and to shew the unjustice [Page 194] of it, seuseth the example of Abraham, under the title of [...]: one, v. 10. who desiring issue and having none, would not yet put away his wife.

What doth Christ now in his new Law, in this matter?

He recalls that old indulgence or permission; for coming now to give more grace then the law brought with it to the Jewes, he thinkes not fit to yeild so much to the hard­nesse of mens hearts, as to remit them from legall punishments here, if they shall use that liberty so contrary to the vow of wedlocke; and there­fore in Christian Common-wealths leaves the punishing of such offenders as free as it had beene among the Jewes, had it not beene for that sufferance. As for the sinne and consequent punishment of it in another world, though he need not ampliate that, (there having not beene any such priviledge of immunity before to the Jewes, onely such punishments, according to the nature of the Old Testament, not so explicitely spoken of) yet he seemes to intimate it in say­ing, [He causeth her to commit adultery, and him that marries her] which sure is punishable in a­nother world by that punishment which awaits adulterers themselves; and if after such divorce­ment he himselfe marry againe, he committeth a­dultery, and is in that name liable, Matth. 19. 3.

But what, is no kinde of Divorce lawfull [Page 195] now under Christ?

Yes, clearely, that which is here named in case of fornication i. e. If the wife prove false to the husbands bed, and take in any other man, t'will then be lawfull by Christs law for the husband to give her a Bill of Divorce, i e. legally to sue it out, and so put her away. The reason being because of the great inconveniences and mischeifes that such falsenesse brings into the family; children of anothers body to inherit with (or perhaps before) his owne, &c. which sort of reasons it is that this matter of Divorce now under Christ, is cheifely built on, (and not, as might be imagined, that of the conjugall con­tract, for that being mutuall, would as well make it lawfull for the wife to put away the husband, which is no where permitted in the Old or New Testament) this liberty being peculiar to the husband against the wife, and not common to the wife against her husband, because I say those family inconveniences doe not follow the false­nesse of the husband, as they doe that of the wife; to which may be also added one other, be­cause the wife hath by promise of obedience made her selfe a kinde of subject, and own'd him a Lord, and so hath none of that authority over him (an act of which, putting away seemeth to be) which he by being Lord hath over her.

Is there no other cause of Divorce now legall a­mong Christians, but that in case of fornication?

I cannot define any because Christ hath na­med no other.

But me thinkes there is a place in Saint Paul, 1 Cor. 7. 12. from whence I might conclude that Christ hath named some other. For when Saint Paul saith that the brother, i. e. belee­ver, having an unbeleiving wife, if she be wil­ling to live with him, he must not put her away, he prefaceth it in this manner: To the rest speake I, not the Lord. Whence I inferre, that in Saint Paul's opinion Christ had not then said that unbe­leife was not a lawfull cause of Divorce; and con­sequently I conclude that Christ had left place for some other cause beside fornication, and therefore I should ghesse that the naming of fornication here was not exclusive to all other causes, but onely to those that were inferiour to it, (and that would make it contrary enough to what was by Moses permitted, to wit, [for every cause] Mat. 19. 13.) and that if there should be found any other cause as great as that, it might be conceived comprehended under that example named of fornication; and then I shall be bold to interpose my opinion, that sure if the wife should attempt to poison, or otherwise to take away the life of the husband, this would be as unsupportable an injury as adultery, and so as fit a cause of a Divorce, as that.

You have pro­posed an objection of some difficulty. I must ap­ply answer to it by dividing it into parts, and ma­king my returnes severally. 1. That in that place, [Page 197] 1 Cor. 7. if the words [speake I, not the Lord] did belong to the words immediately follow­ing, to wit, those which you name, your collecti­on from thence would be reasonable. But I con­ceive they belong rather to the 15 verse precise­ly, That in case the unbeleiver will not live with the beleiver, then upon her or his departure, the be­leiver, man or woman, shall not be in bondage, (i. e. constreined to live unmarried,) but may freely marry in this case: and of this it may truly be said, That Christ had said nothing; and so, This speake I, not the Lord. Now that this stands so farre from that preface, falls out, because when the Apostle had resolved to say this, that he might say it seasonably, it was necessary for him to pre­mise those other cases, v. 12, 13. and give a reason for them, v. 14. and then this, v. 15. would come in intelligibly. If this interpretation be acknow­ledged, then the ground of the whole objection is taken away. And if it be objected againe, that by that liberty of Saint Pauls, the woman be­leiver being put away by the infidell husband, is permitted to marry againe, which seemes con­trary to Christs saying, That he that putteth her away except in case of fornication, causeth her to commit adultery, and whosoever shall marry her committeth adultery. For if in any case but forni­cation she be caused to commit adultery, and he that marries her commit adultery, how in this o­ther [Page 198] case of unbeleife is she free to marry? To this I answer also. 1. That if all this be granted, 'twill yet be nothing to the present purpose; for it concludes onely against Saint Pauls judgment; that he did contrary to Christs in giving this li­berty, not that Christ had said this, which Saint Paul saith, he had not said, which is the onely thing that this objection is built on. But then, 2. Though that which Saint Paul here saith, be somewhat which Christ hath not said before, and so an example of [I, not the Lord] yet 'tis not opposite or contrary to what Christ had said; for though Christ say, that he that divorces (not for fornication) causeth his wife to commit adul­tery; yet sure his meaning is onely that as much as in him lyes, he causeth her, by putting her to some ill exigents, which may perhaps tempt her to harlotry; but not that he forceth her to this, infallibly or irresistibly; for sure 'tis possible one who is so divorced, may live chast; yea and though she have leave to marry, live single ever after. And that is the meaning of that phrase, [causeth her to commit adultery.] You may be assured by this, that Christ mentions it onely as an aggravation of the mans fault, who by this puts her on that hazard, of which he is no whit lesse guilty, though she resist that temptation, and e­scape that danger. And for that part of our Sa­viours speech, [he that marries her that is divor­ced, [Page 199] commits adultery] it belongs not to the mat­ter, for that [her] there, is not [her] that is divor­ced for some other cause; for she having meri­ted nothing, no reason that she should be puni­shed by that bondage; or consequently that he that marries her, being now free, should be thought to offend; but the [her] is she that is divorc't for fornication, and of such an one it is very reasonable on both sides, though the truth is, Christ had affirmed nothing of it. Thus you see the place to the Corinthians cleared. I shall onely, (by the way,) adde, that v. 12. those words [to the rest] seeming to be opposed to the [the married] v. 10. as though he spake now to the rest, i. e. those that are unmarried, is a mistake caused by the English Translation, for those that v. 12. he speakes to, are married also. The word [...] would better be rendred, for the rest, or [to the rest] referring not to persons, but things, [con­cerning the rest.]

Having answered now your first part of the objection, I proceed to the second, and answer, that there were againe some reason in the infe­rence, if first, Saint Paul had thus affirmed, (which we have shewed he did not.) And 2. There could be produced any cause so justifiable for Divorce, as Adultery is. But of this I am per­swaded that there can nonebe produced because in all considerations none is so great and so irre­parable [Page 200] an injury, as this; none that repentance can so little set right againe, the possibility of which is one great reason why other injuries are not thought fit by Christ to be matter of Di­vorce. For though it be possible some other sins may be as great or greater then adultery, (as ido­latry, heathenisme, for example) yet because this is not so contrary to, and destructive of the conjugall state, therefore 'tis not thought fit to cause Divorce, by Saint Paul, (nor as appeares, by Christ neither) though to cause damnation, (which is farre greater punishment then Di­vorce) it be aboundantly sufficient. As for the having attempted the life of the husband, (which leades me to answer the last part of the objecti­on) I shall make no doubt to say this is not e­quall to the having committed adultery. For first, It appeares that though it was attemped, yet it was not acted, (fot if it had, that would have made a reall divorce indeed) and the attempt, 1. Is not so punishable, as the act; And 2. It may by repentance be repaired againe, and the rest of the life be the more happy and comfortable with such a penitent wise; and this very possibility is considerable: and that that was the reason why the beleiving husband is advised not to put away the unbeleeving wife, [for he knowes not whether he may not convert and save the heathen wife by living with her] hath place here also. [Page 201] To this purpose I will tell you a story, of a Master and Servant, which you may accommodate to an husband and wife. Les Digueirs, after Con­stable Videl in the life of Les Di­gue [...]rs. of France, had learn't that his man that served him in his chamber, was corrupted to kill him: being in his chamber with him, and none else, he gives him a sword and dagger in his hand, and takes another himselfe; then speakes thus to him, You have beene my servant long, and a gallant fellow, why would you be so base as to undertake to kill me cowardly? here be weapons, let it be done like a man: and so of­fered to fight with him; The servant fell at his feete, confessed his vile intention, begged par­don, promised unfeined reformation. His Ma­ster pardoneth him, continues him in place of daily trust in his chamber, he never hath trea­cherous thought against him after. So you see this crime may be repaired againe, and no danger in not divorcing. But then 2. If there were dan­ger of being killed still, yet may the inconveni­ence of living with one who hath beene false to the bed, be beyond that. Love is strong as death, jealousy cruell as the grave; the coles thereof are coles of fire, which hath a most vehement flame, saith Solomon. And if that be thus caused, what a hell is that mans life? and that is farre worse then death, especially then the meere danger of it; and beside, if she also have repented of her [Page 202] fornication, and the husband be satisfied that she hath so; yet the disgrace of having beene so u­sed, and perhaps the continuall presence of a base brat in the family will be yet more unsupportable then that possible danger of loosing a life. For you see how ordinary it is for men to contemne their lives, to endanger, nay oft actually to loose them rather then part with reputation or any such trifling comfort of life; on this maxime of the naturall mans, that 'tis better to dye then live mi­serably or infamously. And though Christianity curbe that gallantry of the world, yet still it com­mands us to contemne life when it cometh in competition with obedience to him; which here it doth, or may doe, if Christ command (as his words affirme he doth) this not-divorcing for any kinde of cause, but fornication. The same might be said in divers other things where we are apt to interpose the excuse of extreme neces­sity (i. e. danger of loosing our lives) when we are not inclined to doe what God bids us doe. Where 1. If we did thus dye, it were martyr­dome, and that the greatest preferment of a Christian. 2. Seeing 'tis but danger, and not cer­taine death, we may well entrust our lives in Gods hands by doing what he bids us; and thinke our lives safest when so ventur'd. And so I have satisfied your scruples.

Other scruples in this matter of divorce I thinke I could make to you; but [Page 203] I hope neither you nor I by the blessing of God shall ever have occasion to make use of the knowledge of such niceties.

§ 8 Of Swear­ing.I shall hasten you to that next period which con­teines a prohibition so necessary to be instilled into young men, least the sinne get in fashion, and that roote so deepe in them that 'twill not suddenly be weeded out, and that is of Swearing. Be pleased therefore after Christs method in delivering, and yours formerly in expounding, to tell me the mea­ning of the old Commandement which by the stile of the preface, [Ye have heard that it hath beene said to them of old time] I collect to be the third of the ten Commandements?

The first part of it, [Thou shalt not forsweare thy selfe] is clearely the third Commandement; but the latter part [But shalt performe to the Lord thine oathes] is taken out of other places of the law, to explaine the meaning of the former, and to expresse it to be, as literally it sounds, against perjury, or non­performance of promissiory oathes;

But the third Commandement is in Exodus, [Thou shalt not take the name of the Lord thy God in vaine] is that no more, then [Thou shalt not forsweare thy selfe?]

No more undoubtedly, if either Christ may judge, who here saith so; or the im­portance of the words in the originall be obser­ved. For to take or lift up the name of God, is an Hebrew stile, to sweare; and the word [vaine] [Page 204] and [false] is all one, as 1 the Hebrew writers [...] generally acknowledge, 2. that of idle word enforceth, Matt. 12. 36. being there applyed to that not only vaine but false speech v. 24. [He casts out Divells by the Prince of Divels] 3. Because the very word that Exod. 20. 7. is [...] rendred vaine in the third commandement, is us­ed Deut. 5. 18. in the ninth commandement for (and is so rendred by us) false witnesse. and so Ps. 24. 4. lifting up the soule unto vanity (that phrase of lifting up the soule, referring to that forme of swearing by the life) is exprest in the next words, sworne deceitfully. By all which 'tis cleare, that to take Gods name in vaine is to for­sweare ones selfe.

But is nothing else reduci­ble to this old Commandement?

Swearing simply taken, is not reducible, for besides that Oecu­mem­us the expresse words of Moses plainely permit it, thou shalt sweare by his name Deut. 6. 13. 10. 20. The fathers say plainely, that to sweare under Moses was lawfull. Yet perhaps foolish, wan­ton, (sure prophane blasphemous) using of God's name may be resolved to be there forbidden by reduction.

What then hath Christ superadded to the old Commandement?

A totall universall prohibi­tion of swearing itselfe, making that as unlaw­full now, as perjury was before.

Are no kind of oaths lawfull now to a Christian?

That [Page 205] you may discerne this matter clearely and di­stinctly, you must marke two circumstances in our Saviour's Speech, 1. That phrase v. 37. but but let your communication, &c.] from whence one universall rule you may take, that to sweare in ordinary communication, or discourse, or conversation, is utterly unlawfull. 2. You may apply our Saviour's prohibition to the par­ticular matter of Moses his law forementioned, and that was of promissory (not assertory) oaths; and then adding to that the importance of the word [sweare] as it differs from adjuration, or being sworne, taking an oath administred by those who are in authority, you have then a se­cond rule, That all voluntary, but especially pro­missary oaths, are utterly unlawfull now for a Christian.

What do you meane by voluntary oaths?

This, that no other impellent but my selfe, or my owne worldly gaine or interest extort from me: for of these you must resolve, that if my oath be not either for the glory of God, (as Saint Pauls oath Rom. 1. 9. Gal. 1. 28. &c. which were to stand upon record to poste­rity and to confirme the truth of God, being in his Epistles, whereas in all the story of his con­versation in the Acts we never find that he did sweare,) Or for the good of my Neighbour, (wherein generally I as a private man am not to be judge, but to submit to the judgement of the [Page 206] Magistrate legally calling me to testify my con­science, or to enter into some oath for the good and peace of the publicke) or some such publick consideration, but only for my owne interest &c. it is utterly unlawfull.

Why did you adde, but especially promissory oathes?

Because those are most clearely heare forbidden both by the aspect these words have in the precedent, thou shalt per­forme thy oathes, and by the precept of Saint James in that matter. c. 5. 12. Let your yea, be yea; and your nay, nay; i. e. let your promises and performances be all one, (the first yea referring to the promise, the second to performance) which he there mentions as a meanes to make all pro­missory oathes unnecessary; for he that is so just in performing his word, there will be no need of his oath, and he that doth use oaths in that matter may be in danger to fall into lying or false speaking, which is the meaning of those words [...] i. e. [...]. which we there render lest you fall into condem­nation.

What is the meaning of those severalls that follow, Neither by heaven. &c? Nay it not be, that I must not sweare by them, but only by God? Or not sweare falsely, so much as by them?

No, but clearely this, that those lesser oaths taken in by some in civility to God, whom they would not invoke in small matters, but yet would use this liberty of swearing by other inferiour things, are [Page 207] now utterly unlawfull; a Christian must not use any of those. Because every of these are crea­tures of God (whose whole being consists in re­ference to him) and not to be subjected to their lust to be tost and defamed by their unnecessary oathes.

What is meant by the positive precept in the close, [but let your communication be yea yea, nay nay.] Is it, as you expounded Saint James [Let your yea be yea, &c.] i. e. let your promises and performances be answerable to one a­nother?

No, there is difference betwixt the phrases, Let your yea be yea signifies that, (as on on the other side, yea and nay, signifies lovity, 2 Cor. 1. 19.) But let your communication be yea yea, is this, in ordinary discourse you may use an affirmation (that is one yea) and if occasion re­quire an asseveration (that is another yea,) and so againe a negation and a phrase of some vehe­mence (as a redoubling) to confirme it (that is nay nay:) and this will serve as a good usefull meanes to prevent the use of swearing, by assign­ing to that purpose, some such asseveration which will serve as well, and therefore Christ doth not only forbid any more then this, but in a manner direct to the use of this, as that which will help us to performe his precept.

There is yet one thing behind, the reason that this is back't with, for whatsoever is more then this, commeth of evill] what is meant by that?

Either that [Page 208] it cometh from the evill one, Satan, who makes men unapt to beleive without oathes, that so he may make the free use of them the more necessa­ry: or from evill, i. e. that great kind of evill a­mongmen, the breaking of promises, from whence this custome of adding oathes proceeds. By which is also intimated, that oathes are here by Christ forbidden, not as things in themselves e­vill, but as things which are not to be used but in affaires of speciall moment, a reverence being due to them, which are therefore not to be made too cheape.

§ 9 Of re­venge, or retaliating evill.Be pleased then to advance to the next peri­od, and the foundation of that laid as formerly in the words of the law, [An eye for an eye, and a tooth for a tooth,] which I see againe by the va­riation of the preface from that which was prefixt to the commands of the decalogue, not to be of that number, and yet is the phrase also varied from that which was prefixt to that of divorce: There only [it hath beene said] but here [ye have heard that it hath beene said.] What is the reason of that?

It signifies that as it is lesse then a comman­dement of the law (i. e. is no precept that every one should thus require an eye of him who had put out his) so it is more then a bare immunity from earthly punishment to him that should so require; (which I told you was all that was al­lowed in that of divorce,) the truth is, this was [Page 209] by the law of nature, and Moses freely permit­ted (and no sinne then chargeable on him that did so) that he that had lost any member of his body might, by way of revenge or retaliation, le­gally or judicially require the like member of his, who had thus injured him, to be taken from him. Deut. 19. 21. though among the Jewes, this private men were not to do on their owne heads, but might by legall processe, go to the Judges and require this due from them.

What hath Christ appointed in this matter?

'Tis set downe in these words, [But I say unto you that you resist not evill.] Where the word which [...] we render [evill] signifies not a thing but a per­son, the injurious man, or he that hath done the injury; and the word rendred [resist] notes not that that our English commonly signifies; but pe­culiarly [...], ut praepositio [...] non oppositio­nem sed retributio­nem not at utin vo­ce [...] & [...] & [...] ▪ to retaliate, to returne evill for evill; by which interpretation it is directly answerable to what went before [eye for eye,] &c. and so is a denying to Christians that liberty that before was allowed the Jewes; that of revenge, retaliati­on, returning those mischeifes to others, which we have received from them.

What plaine places of Scripture be there which prohibit this, so that I may be induced, by the analogy of them, to beleeve this forbidden here?

One plaine place there is, which seemes to me to be a direct interpretation of this, Rom. 12. 17. Rendering [Page 210] to no man evill for evill] so againe, v. 19. Aven­ging not your selves] i. e. thus rendring evill to e­vill:] which is farther explained by the following words, [but give place unto wrath] i. e. to Gods revenge, as it followes [vengeance is mine, I will repay it, saith the Lord.]

But how farre doth this precept of not reven­ging extend? To publicke Magistrates, or onely to private persons one toward another?

To this I shall answer by these severall degrees. 1. That it doth not interpose in the Magistrates office, so as to forbid him to punish by way of retaliation, if the lawes of the land so direct him for his of­fice being to preserve the Kingdome in peace, Christ forbids not the use of any lawfull meanes to that end, but rather by the Apostle confirmes it in his hand, by saying, [he beareth not the sword in vaine] and adding [he is Gods Minister, an avenger for wrath to him that doth ill.] By which is intimated that that sword for vengeance, or pu­nishment of offenders, which naturally belongs to God onely, is as farre as respects this life, put into the hands of the lawfull Magistrate, with commission to use it, as the constitution of the Kingdome shall best direct, either by way of re­taliation, or otherwise; and what is done thus by him, is to be counted Gods vengeance execu­ted by him; and so no more contrary to the pro­hibition of private revenge, then Gods owne [Page 211] retributions would be; which yet are mentio­ned by the Apostle as an argument to prove the unlawfulnesse of ours, Rom. 12. 19. Avenge not your selves, but rather give place to wrath; leave all punishment to God, For it is written, vengeance is mine: By which connexion you may note by the way, that the motive why we should not avenge our selves is (not that which some revengefull minds would be best pleased with, because by our patience our enemies shall be damned the deeper, as some would collect from Rom. 12. 20. but) because the priviledge of punishing offen­ders, i. e. of vengeance, belongs peculiarly to God, and to none but those to whom for things of this life he is pleased to communicate it. Which I conceive to be the reason why upon this ground of vengeance belonging to God onely, set downe in the end of Rom. 12; The thirteenth to the Rom. begins with obedience to the higher powers, and their being ordained by God, &c. This being thus set, it will follow 2^ly. That Christs prohibition belongs onely to those who have re­ceived the injuries, considered (whatsoever they are) as private sufferers; and those are forbid two things; 1. Taking into their owne hands the avenging of themselves. 2. (and which is the speciall thing in this place, the former being not by the law permitted to the Jewes themselves, though among the Heathen it was generally [Page 212] thought lawfull to hurt them who had injured us) desiring and thirsting, seeking and requiring e­ven that revenge which the law of man affords, with this reflexion on himselfe, for the satisfying his revengefull humour. This might Christ very reasonably prohibit, it being before not comman­ded, but onely permitted by Moses law; though forbid the Magistrate thus to punish offenders he could not, without destroying that law, which indeed to have done would not be thought rea­sonable for Christ, the greatest part of the world being so farre from Christians even now in times of Christianity. Not that it is made utterly un­lawfull by Christ to prosecute any who hath wronged me; and bring him to legall punish­ment; for that the law of man authorized and not contradicted by Christ, may and oft doth re­quire of me; and there is great difference be­tweene revenge and punishment: Nor that it is unlawfull to require reparations for an injury done me when the matter is capable of it; nor to doe the same for the good that may accrue to my brethren by the inflicting such exemplary punish­ment on offenders; but that to require this for the satisfying of my owne revengefull humour besides or without the reparation of the damage received by me, (as generally it is when I require an eye for an eye; for in that case the pulling out of his eye will contribute nothing toward the [Page 213] helping me to mine againe) or againe to require it in contemplation of the farther incon­venience that may possibly befall me another time if this passe unpunished, is thought fit by Christ to be interdicted us Christians; who are bound, 1. By gratitude for what Christ hath done to us in pardoning of injuries, to goe and doe likewise, i. e. to pardon and not revenge injuries. 2. By the law of faith to vanquish such feares, and depend on Gods providence to defend us for the future, and not to be so hasty and follicitous in using all possible meanes, however unlawfull, for the future securing of our selves. And all this seemes to be the literall importance of that phrase, Rom. 12. 19. [Not avenging our selves,] Whatever avenging is lawfull, that is not which reflecteth upon our selves, and our owne immo­derate passions; whether that of anger, or that o­ther of desire, a branch of which is this wordly carking.

From these two thus set it will appeare third­ly, what is to be said of warres betweene one Kingdome and another, which are of a middle nature betweene the revenge of the Magistrate upon the offender within his jurisdiction, and the revenge of one private man upon another; this being betweene equalls, and so not of the first kind; and yet betweene publicke persons or bo­dies, and so not of the second, which consequent­ly [Page 214] will be onely so farre lawfull, as it agrees with the first; and unlawfull as with the second.

In what respect may warre be lawfull? Or is it at all so?

That it is not absolutely unlawfull, ap­peares 1. By the Baptists answer to the souldiers when they came to his Baptisme, Luk. 3. 14. where he forbids them not that calling as unlaw­full. 2. By Christs commending the Centurions faith who was then a Souldier. 3. By Pauls u­sing a band of souldiers against the Treachery of the Jewes. 4. By Saint Peters baptizing of Cor­nelius without his giving over the military im­ployment. Now in what respect warre may be lawfull, will appeare, if we observe the causes of it. 1. If it be for the suppressing of a sedition or rebellion at home, it is clearely lawfull for the lawfull Magistrate, as having the power of the sword, 1. To preserve the peace of the land. And 2. To punish and suppresse the disturbers of it. In which case it is impossible any warre should be lawfull on both sides; there being but one su­preme power in any Kingdome, (whether that consist of one, or of more persons) and to that be­longing the power of the sword, which whoe­ver else taketh into his hand in any case usurpeth it, and therefore ought to perish by the sword. 2. If betwixt one Kingdome and another, then the warre may be lawfull againe, in case one King­dome doth attempt the doing any eminent inju­ry [Page 215] to another, which by a warre may possibly be averted from those whom the Magistrates office binds him to protect. An eminent injury I say, and that which is more hurtfull then warre, or taking up of armes, and that againe, when there is no ar­bitration, or other meanes of debating such con­troversies, or averting such injuries to be had. And with these cautions, To hurt no peaceable man, as neare as may be; To shed as little bloud as is possible; Not to protract it out of desire of revenge, or gaine; Not to use cruelty on captives, on those that yeild themselves, that desire quar­ter, on women, children, husbandmen, &c. To give over warre when any reasonable termes of peace may be had; To take away nothing from the conquered, but the power of hurting. In these cases and with these cautions as it is lawfull to the Supreme Power to use armes, so is it also to others his Subjects that have commission from him, if they be satisfied of the justice of the cause; it being not imaginable that any. Magi­strate should by his owne personall strength pro­tect his Subjects without the assistance of others with him.

But is it lawfull for a private man for the repelling of any the greatest injury from himselfe to kill another? Or if it be not, how can this warre against those who are not our Subjects and Rebels, but those who are out of our power, and over whom [Page 216] we have no jurisdiction, and so we are but private men in respect of them) be accounted lawfull, seeing it is sure more sinfull to kill many then one?

To the first part of your question I answer, that a pri­vate man may not, by the law of Christ, take a­way anothers life, for the saving his owne goods, or the repelling any such kind of injury from himselfe, because life is more then goods: but if his life be attempted also, and no probable mea­nes to save it but by taking away the others life, it may then be lawfull to take away his life; Christ having interposed nothing to the contra­ry, (where yet he that to save anothers life, or rather then take it away, should venture and lose his owne, may be thought to doe better and more honourably, in imitating Christ who laid downe his life for his enemies.) This then being granted, I say yet to the second part of your que­stion, that the same rule cannot be extended to the making of warre unlawfull. 1. Because the Su­preme Power who is supposed to mannage the warre, hath the sword put into his hand by God, (which the private man had not;) and that not onely to punish Subjects, but also to protect them: 2. Because it is his duty so to doe, which he may not, (without sinne against them, and failing in discharge of trust) neglect; whereas the private man having power of his owne goods, may re­cede from that naturall right of his; deny him­selfe, [Page 217] to follow Christ; and for his life it selfe may better thus part with it, by leaving it to Gods tuition, then the Magistrate can another mans, being entrusted by God to defend it, and by oath bound to performe that part of his duty. And for the number of those whom a warre en­dangers to kill, that will be countervailed with the number of those whom it is intended to pre­serve, whose peace and quiet living, if it may be gotten, is more valuable to them then life it selfe deprived of that.

Well then, supposing warre to be lawfull, and these two kinds of warres to be such, What other kinde of lawfull warres are there? Or be there any more?

It will be hard to name any other; and yet I shall not peremptori­ly say there is no other, because some other per­haps may be found which will beare proportion to one of these.

It will be easier to informe you in this matter by telling you what be the speciall sorts of wars that are unlawfull.

What be they?

1. When one Nation fighteth with another for no other reason but because that other is not of the true Religion; this is certainly unlawfull. For 1. God hath not given any nation this jurisdiction over another. And 2. 'Tis against the nature of Religi­on to be planted by violence or consequently by the sword; and therefore much more is this unlawfull for Subjects to doe, against the lawes [Page 218] and governours under which they are placed.

But is not Religion the most precious thing of all? What then may we fight for, if not for that?

It is the most precious thing indeed, and that to be preserved by all lawfull, proper, proportionable meanes; but then warre or unlawfull resistance being of all things most improper to defend, or secure, or plant this; and it being acknowledged unlawfull for Peter to use the sword for the de­fence of Christ himselfe, to doe it meerely for Religion, must needs be very unlawfull. Religion hath still been spread & propagated by suffering, & not by resisting: and indeed it being not in the power of force to constreine my soule, or change my Religion, or keepe me from the profession of it, armes or resistance must needs be very impro­per for that purpose.

What other warre is un­lawfull?

All manner of invasive warre for the enlarging of our territories; for the reven­ging of an affront; for the weakning of those that we see prosperous, and consequently suspect it possible for them to invade us for the future; or in any case, unlesse perhaps to get some repara­tion for some eminent injury done to our nation which the nation cannot reasonably beare, nor yet hope for any other way of reparation.

What is required to make it lawfull for any private man to take armes?

Commission from the Supreme Powers under which he lives, and to [Page 219] whom he is a Subject, and who have the power of the sword in their hand; and therefore as in obedience to them, it is possible for a private man lawfully to take armes, even when the Go­vernours do it unlawfully, supposing that he thinke the cause good upon the Supreme Powers undertaking it; so he that takes up armes only for hire, or hope of honour &c. under one who is not his Magistrate, may, though the cause be just for which the Generall fights, commit sinne in fighting under him.

What is there more that you thinke fit to teach me from this precept of not retaliating, or not av enging the injurious?

It will be best giv­en you by proceeding, and observing what Christ addes on the backe of this prohibition. But whosoever shall smite thee on thy right checke, turne to him the other also &c.

What is gene­rally observable from those additions?

1. The occasion of them, 2. The generall nature of them wherein they all agree and accord.

What is the occasion of them?

Christ's foresight of an objection, which upon occasion of the prohibi­tion precedent, men would be apt to make, thus: If when one doth me an injury I may not re­venge it on him my selfe, or require a legall re­venge upon him, then by this easinesse he will be taught to multiply those injuries; to smite me on the other cheeke, when he sees me take that [Page 220] so 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 [Page 221] 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.

What now is the generall nature of these appen­dant precepts, wherein they all agree and accord?

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 [Page 222] 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.)

What now is particularly observable from each of these, and 1. from the first?

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.

What do you in particular observe from the second?

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 'tis 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 [Page 224] 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.

What from the third?

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.

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?

The substance of it is a command of univer­sall, unlimited liberality according to our power to all that are in need, and a direction to one spe­ciall kind of workes of mercy, the lending (with­out all exaction of use for the loane) to those, [Page 225] that are in present want, and may by such pre­sent supplies for present exigence, be taught a way of thriving in the world, and getting out from those difficulties of fortune. In which case the lending for a time, and after that time the re­quiring mine owne againe, may do some men as much, perhaps more good, by obligeing them to industry, and providence, and fidelity, then giving to some others might have done.

What connexion is there betwixt this precept of liberality, and the non-revenge immediately pre­ceding.

'Tis this, 1. That forgiving, and giving, the two speciall workes of our charity toward men, should alwaies go together; one never doth so well, as when tother is joyned with it. Revenge will blast our liberality; and the coveteous illiberall heart will defame the most perfect patience. 2. That the practice of liberality will helpe us to thinke it reasonable not to meditate Revenge, and withall demon­strate our patience of injuries &c. to be no pu­sillanimous cowardly act, because I dare not re­sist him, but only an act of obedience unto Christ, in doing as he hath done, both for patience and liberality, my Christian charity obligeing me to one as well as tother.

§ 10 Of loving enemiesWhat now is the ground-worke of the next period?

The repetition of the old law of loving neighbours and hating enemies.

Is there [Page 226] any such thing in the law of Moses, or Nature, that we should hate our enemies, and love none butneigh­bours?

I shall tell you as clearely as I can what both those lawes have done, in this matter.

What hath the law of Moses done?

For the loving of the Neighbour, i. e. the fellow Jew, it hath commanded to love him as thy selfe, Lev. 19. 18. and not to avenge nor beare any grudge against him; from which, though it were no exclusion of the like to other country-men, yet 'tis very true that the Jewes tooke occasion of advantage to deny all kindnesse and exercise of offices of common humanity to all others unlesse they became Proselytes to them, Now this they did without any authority of their law, which therefore Christ by the parable of the good Sa­maritan, shewes to belong to the loving of (and shewing mercy to) others beside their owne country men, and extending the meaning of the word [neighbour] to all those who are of the same common stocke with us, and are men as well as our selves: though the truth is, God by pre­scribing the Jewes peculiar meates, and forbiding others that were familiarly used by the Nations, did consequently interdict them any speciall fa­miliarity of converse with the Nations; by way of caution, lest they should be corrupted by them who were at that time so extremely Idolatrous; which rule consequently was to be accounted [Page 227] temporary, and to last no longer then the reason of it. But then, for the hating of enemies, it is not to be thought that there was any such pre­cept given to them, of hating, either all but their owne country men, or even all their very enemies. Thus much only toward it we finde in the law, that though the Jewes were commanded to do courtesies to their enemies of their owne country, to rescue the enemies Oxe out of the ditch, &c. yet they are forbid to enter any friendship, affinity, league with the seven nations, Hittites, Amo­rites, &c. or to shew any mercy to them; which yet must not be extended to the commanding all manner of mortall hatred against them, but this within certaine limits; they were to offer them conditions of Peace, and to permit them to redeeme their lives, if they desired it, by servi­tude, Deut. 20. 10, 11. and though upon not accepting of conditions of peace, they were to have no pity on them, but to destroy them ut­terly, yet this belonged only to those of that age; Solomon doth not so, but only levies a tribute of bond-service upon them 1 King. 9. 20, 21. After the same manner were they to deale with the A­malekites, to have warre with them for ever. Ex. 17. 16. Deut. 25. 19. and with some difference, with the Moabites, and Ammonites. In all which nothing can be observed contrary to the law of nature, or humanity; for the same power that [Page 228] the Magistrates on earth have over malefactors, the same sure must be yeilded God over Nations and Governours of them, to put them to death by what meanes he please. This execution he was pleased to commit to the people of the Jewes, af­ter a long time of patience, when those natione had filled up the measure of their rebellion, Lev. 18. 14. So that this of hating enemies] cannot be accounted of as any common generall command, for it held not generally against any but these forenamed nations; but as a speciall, particular sentence of Gods, to be at that time executed on them. And although, the truth is, the Jewes did generally resolve it lawfull to kill or spoyle any that were strangers from the religion of the true God; yet by the limiting of Gods command for such execution to these forenamed, and that with this reason, because they had fill'd up the measure of their iniquities (which when it is, none but God can judge of) 'tis evident that this was an errour in the Jewes, and that the rather because at this time when Christ spake, they were sub­ject to the Romanes, and had no power of the sword in their hands; in which case those for­mer commands of warre with Ameleck, (much more with other idolatrous Nations, against whom it was not appointed) became utterly out-dated, and the law of nature was to prevaile; which commends love and charity to all men.

You promised also to shew me what the law of Nature had done in this matter. I pray what is it?

We have no better way now to judge of that then by the writings and sayings of the wisest naturall men; the summe of which is this; That all men are to be loved and obliged by us; No man to be hurt or disobliged but he who hath first injured me; in which case the great Philoso­pher thinkes it a reproveable thing to love an ene­my, Arist: Top. (as to hate a friend) but withall, the mode­ratest, and wisest, and most elevated minds, though they would not command or oblige all men to love enemies, doe yet commend it as most honourable so to doe, and give many excellent reasons for it; and conclude, that the wise and good man hath no enemy. So that from all this the short is, that the Jewes taking some advan­tage from those forementioned commands of Moses, and mistaking them, did thinke it lawfull to hate others of different Religions, i. e. all other Nations, (and the same may be observed of the Grecians toward the rest of the world under the title of Barbarians) but in this did they both a­gainst the law of Moses, as hath beene shewed, and against the law of Nature; by which, hating or hurting is avowed onely in case of injuries done, and even then also the contrary commen­ded; and so that which Christ hath here to doe, is partly to recall and reforme the Jewes to the [Page 230] law of nature, and to command that which that commended, partly to advance and set it higher then the law of the Jewes had required of them before.

What then is now the law of Christ in this matter?

It is set downe, v. 44. But I say unto you, love your enemies, &c. to the end of this Chapter. The summe of which is, that other mens faults or sinnes against us (nay against God himselfe, for the Jewes enemies, the people of the seven Nations, Amorites, &c. being most detestable sinners before God, are here referr'd to in this word, Enemies) give not us any dis­pensation for the non-payment of that great debt of our nature, love to all our kind. 'Tis true indeed the passions and affections that our nature is sub­ject to, doe incline us to revenge against our e­nemies; or if we can conquer that, yet we cannot choose but make a distinction betweene freinds and foes, and at least have a great coldnesse and indifference to those who have deserved so ill at our hands. But Christ is come to mortify those affections of rage and revenge; and to leade us higher then nature would bring us; to affections, and words, and actions of kindnesse, and benigni­ty to those that have exprest the contrary of e­very of these toward us.

But is it not aboun­dantly sufficient, if my affections and behaviour to­ward mine enemy, be not like his to me, unkind, re­taliating of injuries, &c? Is there any more requi­red [Page 231] of me?

Yes undoubtedly, of a Christian; who is to transcribe that copy, that Christs owne dealing with us when we were enemies, did set us. I must not onely negatively not hate, or curse, or pursue with injuries; but love, and blesse, and doe good, and pray for my greatest enemy.

What is meant by Loving him?

That denotes the affection of charity, and kindnesse, and benignity toward him: 1. Wishing him all the good in the world, but that especially which he most wanteth, the good of his soule, convicti­on of sinne, reformation, &c. 2. Pitying and com­passionating him, and that the more for being mine enemy, because that implies a sinne in him, which is of all things the most proper matter of compassion. 3. Being cordially affected toward him.

What is meant by Blessing him?

The word in Greeke, and the opposition to cursing, (i. e. evill or bitter speaking) noteth kindnesse and [...]. freindlinesse of language; giving them all freind­ly and courteous words, who have nothing but railing and evill speaking for us; commending in them whatever is capable of it, though they doe nothing but defame and backbite us.

What is meant by Doing good to them?

All outward reall effects and actions of charity. Such are almes if they be in want; feeding, giving to drinke, clo­thing them, when they are hungry, thirsty, naked; comfort if in any distresses; Counsell if in any [Page 232] difficulty; rescuing their goods, &c. if we see them in danger; admonishing them in a freindly manner, and such as may be most likely to pre­vaile with them when we see them falling into any sinne, reproving and correcting fatherly, when we see them fallen: In a word, contribu­ting our utmost to the good of their bodies, e­states, families, reputations, but especially their soules; and all this without any tincture of our revenge, or rage mixing with it.

What is meant by Praying for them?

Desiring of God for them whatsoever they want. 1. Pardon of sinne with an expression of my free pardoning them. 2. Grace for amendment of life. 3. All other blessings temporall and spirituall which they stand in need of.

This is a duty of some difficulty, what helpe can you direct me to, to facilitate the performance of it?

Many considerations there are which will tend to that end. Three there are here na­med.

What be they?

The first is the example of God, who sheweth mercy to sinners, who are his enemies; and in the outward dis­spensation of temporall blessings, giveth as libe­rall a portion many times to the wicked, un­thankfull provokers, as to his good servants; and for the common advantages of life, Sunne and Raine, dispenseth them generally in an equality to all. And then for us to doe the like, is a God-like [Page 233] thing; the greatest dignity that our nature is ca­pable of.

What is the second helpe?

The consideration of the reward which God hath de­creed for such who doe this, and that proportio­ned to their actions; retribution of good to e­vill, of mercy and happinesse, though we are sin­ners and enemies. Whosoever doth but thinke of that, how much the joies of Heaven for eter­nity are beyond the pleasure of a little revenge for the present, will never thinke fit to make such an unequall exchange, to lose so rich a reward for so poore a pleasure.

What is the third helpe?

The consideration of what is done by all others the vilest and wickedest men in the world. For such were the Publicanes accounted, and yet they could thinke themselves obliged to love their freinds, and satisfy that obligation; they could use civilities, and courteous compella­tions and salutations to their neighbours, &c. And if we who are bound to exceed the Scribes and Pharisees, the strictest sect among the Jewes, shall be but in the same ranke with Publicanes, (who are otherwhere put with heathens, and harlots, and sinners) the vilest and most abominable of all men; this will sure be a great reproach to us Christians.

What other motives can you adde in this matter, why I should love my enemies?

1. That by this meanes I shall conquer my selfe, my unruly passions, with a most glorious heroicall [Page 234] peice of victory. 2. That by this I shall preserve my selfe in a great calmenesse and quiet of minde; which thoughts of revenge wholly deprive me of. 3. That this is of all others the most probable way of overcoming my enemies; Revenge being a meanes of exasperating and enflaming him, cha­rity of melting him. Which if I doe, I first get a freind for an enemy, and secondly, have the ho­nour and claime to the reward due to them, that convert sinners from the errour of their wayes. 4. That this is a way of excelling all other men in the world; none but Christians thinking them­selves obliged to doe this. 5. That this is the spe­ciall way of Christian perfection, and is so called in the close of this Chapter, Be ye perfect, as your Father which is in Heaven is perfect. In stead of which, Saint Luke reads, 6. 36. Be ye mercifull, &c. nothing this mercy, or almes, or benignity to enemies to be the highest degree of Christian perfection.

I beseech God by his renewing quickning spirit to mortify the contrary sinne, and worke this truly Christian 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.

You judge aright, yet doe I conceive that [Page 235] 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.

§ 1 WHat is the first generall aime or designe of this next part of the Sermon begin­ning, c. 6?

The regulating of three great Christian duties, Almes-giving, Prayer, and Fast­ing. Three so necessary considerable offices of a Aqui­nas 2. 2. qu. 85. art. 3. ad 2. 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; [Page 236] 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.

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?

I shall reduce it summarily to these two heads, 1. A duty supposed, 2. A caution interposed for the regulation of this duty.

What meane you by the duty spposed?

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.

The duty being so necessary, and yet onely touch [...] on or named here, you may please a little to explaine to me.

I will, by telling you, 1. That it is the same duty, (exprest by the same word) that mer­cifullnesse [Page 237] 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.

What do you thinke fit to tell mee of that?

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.

What for the substance of the duty?

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.

What directions have you for the most convenient manner of per­forming it?

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, [Page 238] 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.

How will this be best done?

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.

But I pray what proportion yeerely should I thus designe.

The exact ptoportion or quo­tum, I cannot prescribe you, the Scripture hav­ing [Page 239] 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 'tis 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 be exemplary to us. I shall only for your better direction give you the best light I can, which will be by these gra­dations. 1. That the Jewes, the People of God were bound by law to set apart a tenth of all their encrease every third yeare for the use of the poore; Every yeare you know the tith was paid to the Preist, but that being done, every third [Page 240] yeare they were to tith againe, for the poore; which was in effect a thirtieth part yearely of their encrease; for that (you know) a tenth part e­very third yeare, being distributed into three parts, and each of those three assigned to each yeare, will amount to. But then 2. other com­mands there were given to those Jewes, con­cerning the poore, as of permitting them to lease in the field, lending them without use, restoring the pledge before night, and other the like, and all this a Jew was bound to; he sinned against the law, if he did it not. This was his Righteous­nesse, [...] Deut 24. 13. i. e. that degree of mercy which the law required of him, instead of which the Greeke translatours use a word signifying Almes or Pity, the same which is in this place [...] of Christ's Sermon, (and it is farther observable, that in this place some very ancient Copies in­stead of this word which signifies Almes, have a­nother word signifying Righteousnesse) all which signifies some degrees of almes-giving to be re­quired [...] by the law, without performance of which a Jew cannot be accounted righteous: and such were those three yeares tithings, and the rest forementioned. But then thirdly, beside this Righteousnesse of the Jew, or that proportion re­quired to his being arighteous Jew, there was a­nother [...] higher degree among them, called Mercy, or goodnesse, or bounty, or charity, which, say [...] [Page 241] their Interpreters, is more then righteousnesse, ex­cesse or abundance of righteousnesse. Thus shall [...] you see those two words many times put toge­ther, not as equivalent, but one a higher degree then the other. Dan. 4. 27. Breake off thy sinnes [...] by Righteousnesse, and thine iniquities by shewing Mercy to the poore; the mercy set last, as being highest. so Mic. 6. 8. What doth the Lord re­quire of thee, but to do Justice and love Mercy? [...]. So when the comparison is made by the Apostle betweene a Righteous man and a Good man, Rom. 5. 7. the Good man, is this mercifull mind­ed man, which farre exceedeth the other. By which you see that he that will be a Good, a pi­ous, a mercifull Jew, he must exceed those termes, which by the law, the lew was bound to, i. e. must allow to pious uses much more then the thirtieth part of his encrease every yeare; and this law, and direction being by God himselfe given to his owne people the Jewes, may deserve so farre to be considered by us, as it is an evidence of Gods judgement then to that people. But then 4^thly though this be not a law now binding us, as not given to us, yet being a law of charity and mercy to my poore neighbour, which for the substance of it, is an eternall law of Nature, there will be small reason for a Christian to thinke him­selfe disengaged from that quotum or proporti­on, which even the Iewes, who were considered [Page 242] as in a state of imperfection, were obliged to; save only that this is now left to their owne freedome which was before commanded; and 'twere shame that a Christian thus left to his owne freedome should come short of what a Iew was brought to by constraint. But 5^ly. on the contrary side, the more perfect law of Christ, and the more grace, and the more light brought into the world by him, requiring higher perfection now, then be­fore by law was required, (so that except our righteousnesse exceed theirs, we shall not enter the Kingdome of Heaven) may very justly be deem­ed to require a greater proportion of us now in workes of mercy, then of them was then expect­ed. From whence it will be consequent, 6^ly. That as our Righteousnesse must exceed their righ­teousnesse, [...] so our Mercy their mercy: i. e. that to be a righteous Christian, (i. e. such an one, as per­formes what the law of Christ requires of him for almes-giving) 'tis necessary to set a part much more then a yearely thirtieth of his revenue, or encrease; and to be a mercifull or benigne or pi­ous Christian, much more againe then that, is necessary. But then seventhly, the Christian (as also the Iewish) law in this matter, doth not so consist in an indivisible point, as that any set pro­portion can be defined, lower then which would be the sinne of parsimony, and higher then which the sinne of prodigality; but is allowed its lati­tude, [Page 243] within which it may move higher or low­er without sinne; yet so that it may on one side be so low, that it will be unchristian love of mo­ney; and on the otherside so high (if it be to the neglecting, and exposing his owne children, and family) that it may be wretchlesse prodigality: which two extremes being by the helpe of the former directions avoyded the rule will be, That the more liberall we are to them that want, or the more liberall in setting a part for them to pro­vide them a plentifull patrimony, the more ac­ceptable it will be in the sight of God; and the more liberally rewarded: according to that of the Apostle, 2 Cor. 9. 6. He that soweth bountifully, shall reape bountifully, by which I conceive is meant not only Gods aboundant retributions of Glory in another world, but even his payments of temporall plenty here, to those who have beene willing to make that Christian use of that earthly talent commited to their Stewarding.

Doe you beleive, that liberality to the poore is likely to receive any such reward in this life? The reason of my question is, because if there were any ground for the affirmative, I should conceive it a most convincing motive to all, even the worldly­minded men, to cast their bread thus upon the waters; if it should returne to them againe in this life with encrease. Liberality being a thing plea­sant and delightfull even to flesh and bloud, to the [Page 244] most covetous minded man; and nothing imagina­ble to deterre any from the practice of so lovely a duty, were it not the feare of diminishing our store or bringing our selves to want by that meanes. I shall therefore in great earnest desire to heare your opinion in that point?

I make no doubt of this truth, that mercifulnesse and Christian libe­rality is the surest way to plenty and content­ment in this life; so farre from ever being a meanes of impoverishing any, that it is most constantly (when exercised as it ought) a meanes of enrich­ing. And that you may not thinke this a phansy or speculation, or groundlesse confidence in me, I shall tell you that I conceive there is not any one thing (temporall) for which there are so ma­ny cleare evident promises in the Scripture as this. For the giving you ground of faith in this, I will name you some. And a foundation I shall lay, Deut. 26. 11. where there is by God prescri­bed a forme of prayer to be used by him that hath made an end of tithing all the tith of his encrease the third yeare, i. e. that hath paid the poore their patrimony, (as appeares by the rest of the verse, and which till it be done, the third yeares tithing is not made an end of.) And the forme prescri­bed gives the man that hath so done liberty and priviledge of claime and challenge to all kind of earthly blessings. v. 13. Then thou shalt say be­fore the Lord thy God I have given to the stranger, [Page 245] to the fatherlesse, &c. And thereupon, v. 15. Looke downe from heaven and blesse thy people Israel, and the land which thou hast given us, a land flowing with milke and honey. The mention of the milke and honey, and affluence, is an interpretation what that blessing is which is there prayed for so confidently; to wit, temporall plenty here; and Gods prescribing this forme of prayer is argu­ment enough that God will grant it to him, that having performed this condition, doth humbly in prayer require the performance of such pro­mise. Onely by the way, these two things must goe together inseparably, performance of the con­dition, and then prayer to God. According to that of the blind man in the Gospell, that he that is a worshipper of God and doth his will, him he heareth. Other places fit to be superstructed on this you have in the Psalmes of David, Psal. 41. 1. Bles­sed is he that considereth the poore and needy. And what kind of blessing this is, appeares by the con­text, The Lord will deliver him, preserve him, keep him alive, blesse him on the earth, &c. And besides others one remarkeable place that booke affords, Psal. 37. 25. I have beene young, and now am old, yet saw I never the righteous forsaken, nor his seed begging bread. What is meant by the righteous there, will be evident, if you advise with v. 21. The Righteous sheweth mercy and giveth. and v. 26. The righteous is ever (or all the day) merci­full [Page 246] and lendeth. His liberality such and so con­tinuall (all the day mercifull) that one would thinke it able to exhaust his patrimony; to bring him, at least his posterity, to want and beggery; and yet in all Davids observation, he had found (so farre as to make an Aphorisme of it) that none were ever brought to want by that meanes; but, as it followes for confirmation of this truth, v. 26. His seed is blessed; his posterity as prosperous as if their father had digged through the mine into hell (where the Poets thought riches dwelt) to fetch [...]. Pluto. out treasure for them. Where although the rule doe not necessarily hold so farre, that no other meanes can make a mercifull man poore, (for perhaps negligence, suretyship, some other sinne lived in and bringing a curse upon him, may; and mercifulnesse not prove antidote sufficient to se­cure him against all other poison.) Yet thus farre it doth in Davids observation hold, 1. That it never brings any man to want; whatever else may, that will not; 2. That it is an ordinary meanes to helpe to more wealth; to enrich the posteri­ty; to bestow temporall blessings on them; a be­nigne favourable influence this hath upon all that belongs to him. And this which David mentions as an Aphorisme of his owne observation, I be­leive I might extend to all times, and challenge any Historian of past, or observator of present times, to give one instance out of his knowledge [Page 247] to the contrary; of any Christian Almes-giver that brought himselfe or his posterity to want (nay that did not thrive and prosper the better) by that meanes. Some notable examples I have knowne in my time for the confirming what I now say, but could never yet heare of any to the contrary. To these I shall adde a few places of testimony also out of the Proverbs of Solomon, 11. 24. There is that scattereth and yet encreaseth, i. e. One sort of scatterers there is that encreaseth by scattering; and no cause of doubt but that the mercifull is this kind of scatterer; which farther appeares by the opposition in the rest of the verse, There is that with holdeth more then is meete, and it tendeth to poverty. Astrange thing that scat­tering should be a meanes of encreasing; giving, of having; and withholding, of poverty; keep­ing, of not having; but when 'tis considered how all temporall plenty is of Gods disposing, how by his blessing and opening his hand, all things are filled with plenteousnesse; and by his with­drawing his auspicious influence, all things are improsperous, moulter and crumble into nothing, there will be small difficulty in beleiving Gods promise for such kind of difficulties, as these. Be­sides, the following verses make it cleare, that it belongs to this matter, v. 25. The liberall soule shall be made fat, and he that watereth shall be wa­tered also himselfe. And selling of corne being an [Page 248] act of liberality, v. 26. in opposition to him that withholdeth it, it followes, Blessing shall be upon his head. and v. 28. The Righteous, i. e. the liberall againe, (as opposite to him that trusteth in riches) shall flourish as a branch. i. e. be very prosperous. And though it follow in the last verse, that the righteous shall be recompenced on the earth; i. e. meete with afflictions and punishments here; set is that common state of good men reconcileable with temporall blessings here, as may appeare, Mark. 10. 30. So againe, Prov. 13. 22. A good man leaveth his inheritance to his childrens chil­dren. Where if the good man be the same that is meant by that phrase, Rom. 5. 7. it will be di­stinctly pertinent to this matter, (and so the con­text would inforce, and the wealth of the sinner is laid up for the just.) But if it be a more generall word, yet then also this of the mercifull will be conteined under it. So againe, Prov. 14. 21. He that hath mercy on the poore happy is he. So 19. 17. He that hath pity on the poore lendeth unto the Lord: the Vulgar read it [lendeth unto the Lord upon use] and that which he hath given will he pay him againe, and (it being lent upon use,) pay him with use, and interest also. On occasion of which place I remember an ancient story in Cedrenus (how true I know not) of a Jew, as ancient, saith he, as King Hezechiahs time, that having read this place and weighed it, resolved to try [Page 249] whether God would be as good as his word. Gave all that he had but two peices of silver, to the poore, and then waited and expected to see it come againe; but being not presently answe­red in that expectation, grew angry, and went up to Jerusalem to expostulate with God for cheating him by this unperformed promise. The story goes on, that he being on his way, found two men a striving, engaged in an unreconcilea­ble quarrell; about a stone, that both, walking to­gether, had found in the way, and 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 [Page 250] 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 [Page 251] 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 Ʋn-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.

I cannot but ac­knowledge the truth of your premises, and reasona­blenesse [Page 252] 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?

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.

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?

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, [Page 253] 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 [Page 254] 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 off to so long a date, as the reversion in another world; and consequently these two are most di­versely rewarded; the first with a great degree of glory, for the glory we have brought to God's name; the second so odious in the sight of God, that even our almes giving, or best actions, are eaten thorow and smitten as the gourd with the worme, and come to nothing, find no reward in another world; the little reputation gotten here and affected by us, must serve our turnes, the only reward we are to hope for; which shewes the unhappynesse and folly of this sinne of vaine-glory, it robbes us of all the reward that our most esteemeable, acceptable, free-will-offerings, our workes of mercy, can hope for from God.

Is this desire to be seene, and have glory of men a sinne, or no?

A sinne surely it is, as a deflexion to the creature; and if it be the principall motive of our actions, then a wasting sinne; unreconcilea­ble with charity, or the favour of God, (for it seemes the praise ef men rules in us, and not the love of God, and then how can you beleeve? Jo. 5. 44.) but if the love of God be the principle or prime mover of our actions, and this other of the desire to be seene of men, do only steale in, as a secondary carnall interest of our owne; then, [Page 255] though it be a sinne still, and such an one, as will deprive us of all future reward of that good worke, to which it is adherent, yet through God's mercy in Christ and his equitable interpretation of our infirmities, it will not pre­vaile so farre as to seperate betweene God and us eternally, or to cast us out of his favour; this I conceive may be concluded by analogy from that hard place of Saint Paul 1 Cor. 3. 12. or an example whereby that (being of a larger extent, and belonging first to matters of doctrine, then to many other things) may be illustrated. The foundation being once layed, i e. Jesus Christ, (he being set the principle of all our actions, the faith in, & love of him being depeest grounded in our hearts) superstructures on this, are either of pure substantiall metall, which will beare the test, or tryall, or judgement of God (for that is meant by [the day] which word in all languages almost signifyes judgement) when done without this mixture of drosse or hypocrisie; or else of a baser allay which will not hold out the tryall, but will perish in the fire, when they are brought to it for tryall, such are these almes-givings, &c: of ours, which have this desire of vaine-glory mixed with them. The former of these workes, as gold, &c. not consumable by the fire, abide the tryall, and are rewarded, v. 14. the latter like wood, &c. combustible matter, perish in the fire, or tryall, [Page 256] are burnt v. 15. come to be acounted to him for reward; and so all those good deeds of his are lost; come to nothing (eaten through with that can­kar of vaine-glory) this mulct or punishment lies upon him for this fault, but yet the foundation re­maining still firme, the faith and love of God in [...]. his heart, he himselfe shall be saved, or escape; shall not himselfe be burnt, though his workes are; yet so, as by fire, or through, or out of fire. As [...]. one that being in the midst of a fire, hath his ve­ry clothes burnt from his backe, and scapes one­ly with his life; these tainted workes of his are lost, but himselfe escapes, naked and bare, to be one of the Nethinim, as it were, or doore-keepers in the Kingdome of God; meane while this fa­vour which he finds, that is thus guilty of this blasting sinne, will give him but little encourage­ment, or comfort to indulge to it, when he knowes, that when 'tis cheife in his heart, the principle of his actions, or superiour to the love of God in him, 'tis then an act of arrant infideli­ty, and little mercy to be expected then; and e­ven when it comes in, but as a secondary, appen­dant to his good deeds, 'tis yet then a meanes to deprive him of all the reward or benefit of his best actions, his Almes-giving, prayer, and fa­sting; and brings him low, to a very sad estate here, and comparatively meane one hereafter; all which he that will adventure for a little paul­try [Page 257] praise, that meere blast and wind, and breath of sinfull men, is sure very ill advised.

This being so unhappy a sinne, and yet so hard­ly gotten out of us, what meanes can you direct me to, to prevent it?

1. A consideration of the price it costs us [Ye have no reward of your Father which is in Heaven] or [they have their reward] here, and so none behind in another world. 2. A resolution before hand never to make my good deed more publicke then the circumstances necessarily attending the present occasion, extort from me. If I doe every good deed in the sea­son and place that God represents the object to me, let him alone to provide for his owne glory, that is, to rise from it; and therefore I shall not need in that respect to use any artifice to publish it, under pretence of making my light shine be­fore men. Therefore I say the second meanes will be a resolution not to make my good action more publicke then it needs, as by browing a trumpet, or using any meanes proportionable to that, though in a lower degree, to call mens eyes to­wards me; or to doe what I doe (on purpose and by choice) in the market place or street, or pla­ces of publicke meeting and concourse. (for so [...]. the word rendred Synagogues, signifies) But 3, rather on the other side, if I find that humour of vanity getting in upon me, to labour for the greatest secrecy imaginable, (for that is meant by [Page 258] that impossible phrase of [not letting the left hand know what the right hand doth]) which by the way gives also a very usefull advertisement for our direction in our dispensing of almes. Not to doe them so much to the beggar in the street, (who 1. Is here, by accident, literally forbidden, v. 2. [not in the streetes] And 2. For the most part is a disorderly walker, and not the fittest ob­ject of such charity (releife of his wants without his labour being the nourishing his idlenesse) And withall 3. Is the most proper food for our vaine glory) as to the poore labourer in secret, the house-keeper that comes not abroad, and yet needes aide and releife more truly, to support the burthen of a numerous hungry family, and withall cannot be any temptation to our vaine­glorious humour; at least so probably is not, as the other. 4. The contemplation of the reward that attends my contempt of the praise of men, a thousand times more, even in kinde, then that which the vaine man attaines to; to wit, being praised of God openly before Men and Angells (whereas a few spectators of sinfull men is all that can here be compassed) in a full quire, all looking upon us; not onely to be praised but rewarded al­so.

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 [Page 259] compleate and universall. I shall call upon you now to the second, beginning at the fifth, and extended to the 16^th verse. In all which I expect what you will observe unto me.

§ 2 Of Prayer.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.

I shall desire your directi­on in divers particulars concerning this duty. And 1. How many sorts of prayer are there?

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 [Page 260] 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.

Having mentioned the sorts, you will please [Page 261] also to mention the parts of prayer?

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.

My next inquiry must be, how often this duty must be performed?

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 [Page 263] 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, as Peter and John Act. 3. 1. which is there called an houre of prayer, it seemes com­monly observed; and by going up to the Temple it is likely that publicke prayers were used at that time, and this superadded to the former is a fourth time. And there is little doubt, but that the third houre, i. e. nine in the morning, was an houre of prayer also, though there falls not out to be any [Page 264] mention of it in the new Testament, and then that is a fifth time: And the evening prayer being answerable to the morning, and so used at six in the evening, as the other at six in the morning, the custome of Godly men hath beene to shut up the evening with a Compline or prayer at nine of the Night, and so that is a sixth time. To which David seemes to adde a seaventh: Psal. 119. 164. seven times a day do I prayse thee; where praysing being the fourth part of prayer, may be a deno­tation of the whole duty, although the truth is, the phrase seven times may possibly be taken not strictly to signifie that number, but as a phrase or forme of speech to denote frequency. These directions put together, and pondered and com­pared with the leasure that every man hath from the duties of his calling, and with the great un­valuable benefits of prayer, and with the power of importunity i. e. frequent comming to God in prayer, acknowledged by Christ, and with the con [...]rnance of those things which we may aske and obtaine by prayer, above most other things which we spend great part of our time on, and with the reasonablenesse of giving God a liberall portion out of our time as well as our e­states, who hath allowed us so much besides to our owne uses, will be very helpfull to you that you may judge discreetly what is to be done in this businesse, and then still resolving that what [Page 265] is well done and well weighed for circumstan­ces, being for the substance a duty commanded, the more of it is performed, it will be the more acceptable to God.

From these Scruples satisfyed give me leave to proceed to another what kind of formes my pray­ers may, or must be presented in?

In this there are two questions couch ed; 1. whether any set forme of prayer be lawfull to be used? 2. If it be, whether any other may be used? And then what directins may be had for that? To the first I answer positively, that set formes of prayer are lawfull, both as the word [set] signifies premeditate limited formes as opposed to extemporary, and as it signifies prescribed, and for some occasions and uses commanded. That it is lawfull to use a set determinate forme of words either written or fastened in our memory, is ap­parent both by the example of Christ, (who in Saint Luke bids us when we pray, say, Our Fa­ther, &c: not only pray after this patern (as the words in Saint Matthew may be interpreted) but use these very words, When you pray say, Our Fa­ther, &c. Luk. 11. 2.) and of John Baptist who taught his Disoiples to pray in some forme, though we know not what it is, Luk. 11. 1. As also of the Preists that used set formes of blessing the peo­ple, Numb. 6. 24. and of our Saviour himselfe, who used a part (if not the whole) of the 22 [Page 266] Psalme upon the crosse; My God, my God, why hast thou forsaken me? &c. And of the Church of the Jewes, and Christian Churches through all times, who have had their Liturgies as wayes and formes of serving of God publickely, and as meanes to preserve the true Religion from all corruptions in doctrine. And to these arguments may be added one more of common observation even when the Minister (or who ever is the mouth of the rest) prayeth, though in a forme of his owne present extemporary effusion, yet at that time all others present are limited to his con­ceptions, and pray in as stinted a forme, as if what the Minister prayes were read out of a booke, or dictated by his memory. That it is also lawfull to use a set (as that signifies a prescribed) forme of prayer is apparent also, 1. By Christs pre­scribing; which he would not sure have done if it had not beene lawfull to have used it being prescribed. And so also, 2. By the other exam­ples mentioned, which are most of them pre­scriptions. 3. By the non-objection against the use of them; for sure if it be lawfull to use them 'tis lawfull to prescribe them at some time, and for some uses, (for that a thing in it selfe acknow­ledged and proved to be lawfull, should by being commanded by lawfull authority become un­lawfull, is very unreasonable, unlesse lawfull Ma­gistrates be the onely unlawfull things,) and at [Page 267] other times to use other liberty is not forbidden, and so no tyranny used upon our Christian liberty. 4. By the great benefit that accrues to the Con­gregation in having discreet well-formed pray­ers, and so not subject to the temerity and imper­tinences of the suddaine effusions; and the same still in constant use, and so not strange or new to them, but such as they may with understanding goe along with the Minister, and by the helpe of their memory the most ignorant may carry them away for his private use; and generally those that want such helpes are by this meanes affor­ded them. And lastly, that by meanes of prescri­bed Liturgies the unity of faith and charity is much preserved.

Well then, supposing these set-formes to be lawfull in themselves, and lawfull to be prescribed, another question you taught me, whether any other may be used but such?

Yes doubtlesse, For the Church being obeyed in the observance of the prescribed Liturgy in publike, gives liberty for other; sometimes in the publicke Congregation, so it be done prudently and pi­ously, and reverently, and to edification; and so also in the family, or in visitation of the sicke, if the particular condition of one or other doe re­quire it. And in private in the closet, 'tis not sup­posed by our Church but that every one may aske his owne wants in what forme of words he shall thinke fit; which that he may doe fitly and [Page 268] reverently, 'twill not be amisse for him to ac­quaint himselfe with the severall sorts of addres­ses to God, that the Booke of Psalmes, and o­ther parts of Holy Writ, and all other helpes of devotion will afford him, either to use as he finds them fit for the present purpose, or by those pat­ternes to direct and prepare himselfe to doe the like.

What qualifications be required in our pray­ers to make them acceptable to God, or prevalent with him?

Three sorts of qualifications: One in the person that prayeth; and that is, that he lift up cleane hands without wrath or doubting, 1. That he be purified from all wilfull sinne, bring not any unmortified wickednesse with him for God to patronize. 2. That he have charity to his brethren, and humility; the two contraries to wrath. 3. That he come with confidence to Gods Throne, assuredly beleiving that if he aske what he ought, and what God hath not decreed a­gainst, God will grant it him either in kinde, or by giving him that which is better for him. For this a Christian is bound to beleive, that God is the hearer of prayers; that they which aske shall have; onely this with these limitations, unlesse God by his all-seeing eye judge somewhat else better for us; or by some particular decree hath determined the contrary; as when the destructi­on of a nation is determined, then though Noah, [Page 269] Daniel, and Job intercede for it, they shall onely save themselves, but not the nation.

What o­ther sort of qualifications is there?

In the pray­er it selfe. As 1. That the matter of it be justifia­ble; such things as God hath promised to give his Children; Or when that is doubtfull whether it be such or no, then with submission to his wis­dome, as well as his will; if he seeth it best for us, and not otherwise. 2. That the things that belong to our soules, and wherein God may most be honoured, and our neighbour benefited, be most and primarily desired. 3. Zeale or ferven­cie. 4. Attention, as it is contrary to wandring idle thoughts; which (though they are very apt still to interpose, and no hope ever to be wholly without them) yet must be laboured against, and by the use of all meanes probable repelled, and pardon for them asked solemnely of God. 5. Constancy, and perseverance in asking, com­mended to us by the parable of the importunate widow. 6. The use of such bodily reverence, such gestures and postures as may both helpe to inflame our zeale, and be a fit companion of our spirituall worship. And 7. sometimes adding to Gen. 28. 20. our prayers vowes of voluntary oblations, after the example of Jacob If God. &c.

What is the third sort of qualifications?

Those that are to follow our prayers. 1. Observation of Gods returnes to our prayers; and in that of [Page 270] God's gracious providence in denying what would have beene lesse fit, and granting that that is more; 2. Returning him the thankes and the glory of all his grants, and denialls. 3. Con­sidering and setting a value on this great unparal­lell'd dignity and prerogative of a Christian, in talking, and conversing, and prevailing with God; no difficulty of accesse, no doubt of accep­tation. 4. Raysing from his mercies a stocke and treasure of confidence for the future, together with a love of him; and by his denyalls learning to make fitter addresses the next time. 5. Ex­pressing our gratitude for his mercies by our acts of charity and bounty to our brethren that aske of us, or need our ayd, and in case of precedent vow, paying that which we have vowed.

If there be nothing else, which you will adde concerning the duty supposed, be pleased to proceed to the Cautions interposed in it?

The first of them is common with that in the matter of almes-giving, that the desire to be seene, or prais­ed of men for our piety, do not interpose in our devotions; to that purpose, that it be not done in [...] common assemblies (meaning thereby not the Church, or publicke assemblings to that purpose in the house of God, as the word Synagogues might seeme to import, but any place of pub­licke view where men use to be spectatours) nor in the corners of streets i. e. places chosen on pur­pose [Page 271] as most conspicuous (for he that is in the corner of streets is seene by all in either street) but that our private prayers (which pe­culiarly are here spoken of) be as private as may be; in the closet, and the doore shut: as neare as we can, no eye, but that of heaven, admitted to behold us. For if, in a duty, wherein God is so nearely concerned by way of honour, and our selves both in duty, for the obtaining our needes, we can take in so poore an accession, as the con­sideration and desire of the praise of men, 'tis most just that that should be our reward, and no other expected from God for us.

But what is the second Caution?

That we use not vaine repetitions.

What is meant by that phrase?

The word in Greeke is a proverbiall word, [...]. referring to a person whose name was Battus, and a fault that he was observed to be guilty of; which, seeing 'tis now uncertaine what it was, we shall best guesse of, by the context here, particularly by the reasons that are here annexed to the cautions. 1. Because by this we shall be like the heathens, who thinke to be heard by their much speaking; 2. Because we shall be like them in thinking that our many words helpe God to un­derstand our meaning, which he knowes before we begin to pray. By which it is, 1. plaine, that all repetition in prayer is not forbidden, because all such is not against either of those reasons; and [Page 272] withall, because both David in his Psalmes (particularly Psal. 136.) and Christ in his agony used the same words in prayer many times. Se­condly that the thing here forbidden is some­what that the heathens were guilty of; as before the Hypocrites of the vaineglory. 3. That the thing most probably to be fixt on, is this, the Tumbling out of a many unsignificant words, as the heathen Tragedies expresse their manner, or the same words over and over againe, not out of fervency of minde, but to lengthen out the prayer as long as they can, counting this length of words a good quality, or that that makes it ei­ther more powerfull or more acceptable with God, which indeed was the peculiar fault of the Gentiles, the Jewes rather using concisenesse and brevity in their prayers. From all which it fol­lowes, that the bare length of prayers, any farther then either the necessity of our severall wants, or the fervency of our Zeale requires, or may tend to the inflameing of our Zeale, is not acceptable to God or like to prevaile with him; but rather to do the contrary, if it be affected by us, which is farther evidenced by the manner of that prayer which is here by Christ commended to us, as a patterne and forme of ours to be ruled and dire­cted by. Our Father &c. a very concise and short prayer. Of the Lords Prayer.

Being by our Saviours Speech and our pro­gresse [Page 273] in attendance thereon fallen upon the Lords prayer, though I have formerly in the explication of our Church-Catechisme learnt somewhat of the understanding of it, yet it being a prayer of such speciall weight & difficulty, I shall againe desire your particular directions for the understanding of eve­ry part and branch of it distinctly. And 1. Is there anything that from the generall fabricke of the words you would observe to me?

Yes, this one thing, that our first and cheife care ought to be the glory of God, advancement of his kingdome, and obedience to his will; i. e. the setting up God in that excellence that belongs to him; which is the summe of the three first petitions: And then after that, the care of our selves and those things wherein we are most concerned; the summe of the three latter. To which if we an­nex the Doxology [for thine is the Kingdome &c.] which is the reflecting on God's gloryagain the observation will be enlarged, that the glory of God &c: ought to be our first and last care; and all that is good to our selves taken in only as it may best consist with that, on each side limited with it; Just as we read of the Liturgy used by the Jewes, that of the eighteen prayers used in it, the three first and three last concerned God; and the rest, betweene themselves and their owne wants. But the truth is, the ancientest Greeke copies have not those words of Doxology, and [Page 274] there is reason to thinke that they came in out of the Liturgies of the Greeke Church; where (as now in many places) the custome was, when the Lords prayer had beene recited by the Pres­byter, for the people to answer by way of Dox­ology (as after the reading of every Psalme a Glo­ry be to the Father, &c.) For thine is the King­dome, the power, and the glory, for ever and ever Amen.

Please you then to enter on the particular survey of this prayer? Where first occurres the title which we bestow on God in it, which I already conceive as a meanes to raise up our hearts to him, and a ground of confidence that he can and will heare our prayers. But what is the particular im­portance of it?

1. That we looke on God as children on a father, with all reverence, and love, and gratitude; as on him who is 1. Our creatour and father of our being. 2. More peculiarly set out to us in that relation, then to any other sort of creatures; as Plato said, God was a [...]. maker of o­ther things, but a [...]. father of men. 3. That all the acts of a father on earth are by him performed to us, but in a farre higher and more excellent de­gree; as farre as heaven is above earth. Such are, 1. His begetting us a new to a lively hope; i. e. his giving us his spirit, the principle of spirituall and celestiall life: 2. His continuance of assisting grace to preserve what he hath begotten: 3^dly. [Page 275] His 1 preventing 2 exciting & 3 illuminating grace, as a kinde of education to our suoles: fourthly, His providing an inheritance for us in another world, not by the death of the father, but by the purchase of the sonne, to be enstated on us, at our death; which is the comming out of our nonage, as it were, And besides all this, wherein he is a Father to our soules and spirits, many, nay all kind of paternall acts to our very bodies, which we owe more to him, then to our earthly parents who begat them; as also the feeding, pre­serving, maintaining, adorning, and at last crowning of them. 2. By this title, and in it that particle [Our] we 1. signifie our beleife of Gods free bounty, and fatherly respect to all our kind, and labour not to ingrosse, or inclose it to our selves. 2. We extend our prayers to them, as well as to our selves. 3. We expresse our faith, and rely­ance, and totall plenary dependance on him, as Ours, and without whom we can hope nothing. 3. By the adjunct of this title [which art in hea­ven] we celebrate his infinity, immensity, all suf­ficiency, and all the rest of his attributes, where­by he differs from our fathers on earth, i. e. from men, and the honourablest of creatures.

From the title you may please to descend to the petitions; and first to those which concerne God; of which all together, if you would teach me any thing, I shall be ready to receive it.

I shall [Page 276] onely trouble you with this from thence; That the forme of wish rather then prayer, retained in all those three, different from the stile of the three latter, doth conteine under it a silent pray­er to God, to take the meanes or way of perfor­ming this into his owne hands; and by his grace or providence, or however he shall see fit, to take care that by us and all mankind, His name may be hallowed, His Kingdome may come, His will be done, &c.

What is meant by the first petition, [hallowed be thy name?] And 1. what by Gods name?

By his name is meant himselfe; God in his essence, and attributes, and all things that have peculiar relation to him: It being an ordi­nary Hebraisme that thing and word, doing and [...] & [...] & [...] speaking, being called and being, name and essence, (as his name shall be called Wonderfull, i. e. he shall be a wonderfull one) should be taken promiscu­ously, the one for the other.

What is meant by hallowing?

The Hebrew word, or Syri­acke dialect in which Christ delivered it, signifies to seperate from vulgar common use, to use in a seperate manner, with that reverence and respect that is not allowed to any thing else; in that no­tion that holy is opposed to common or profane. Thus is God hallowed, when he is used with a re­verence peculiar to him above all other things; when such power, majesty, dominion, goodnesse, &c. are attributed to him, that are compatible [Page 277] to nothing else. Thus is his Name hallowed, when it is reverently handled; His word or Scripture, when weighed with humility, received with faith, as the infallible fountaine of all saving truth applied to our soules, and the soules of our hea­rers, as the instrument designed to our endlesse good, the power of God unto salvation. Thus is his House consecrated to his service; his Preists de­signed to wait on him and officiate; the Reve­nues of the Church instated on God for the main­tenance of his lot or Clergy; the first day of the weeke among us (as among the Jewes, the last) set a part for the worshipping of God publickely and solemnely. And every of thes [...] is hallowed when it is thus according to the designe, used se­parately; when none of these mounds to fence each, are broken downe, but all preserved from the inrode of sacrilegious profaners.

Having explained the single termes, what is now the mea­ning of the complex, or petition?

I pray to God that he will be pleased, by his grace, pou­red into my heart and the hearts of all men, and by the dispensation of his gracious providence to worke in all our hearts such a reverence, and aw, and separate respect unto him, his Majesty, his at­tributes, his workes of grace, his name, his word, his day, his Ministers, his consecrated gifts the pa­trimony of the Church, divolved from him up­on them, that the sinnes of sacriledge and pro­fanenesse, [Page 278] and idolatry, and irreverence, and in devotion, &c. may be turned out of the world; and the contrary virtues of Christian piety set up and flourish among us.

O blessed Father, Thus be thy name hallowed by me and all man­kind.

Please you now to proceed to the second. [Thy Kingdome come] And 1. What is meant by Gods Kingdome?

The exercise of Christs spiritu­all Regall power in the hearts of all his servants, and Subjects, or Disciples, that give up their names unto him, 1. Here in this imperfect King­dome of grace, where the mortifying of every unruly affection is erecting of a Throne for Christ; 2. At the famous much expected calling of the Jewes, (those greatest enemies of Christ) so often prophecyed of, when Christs Kingdome in the hearts of men shall be much more illustri­ous then now it is; more holinesse, more obedi­ence, more sincere perfect subjection, and lesse re­sistance of enemies, whether Satan, or wicked men, in what manner we doe not yet know; 3. In the great finall doome of all enemies, and crownning of all Saints, which shall be atten­ded with a Kingdome which shall have none end, Christ giving up the Kingdome to his Father, and all his Saints taken in to reigne with him for e­ver.

What doe you meane by praying that this Kingdome of God may come?

I pray that [Page 279] God by his grace inspired into my heart, and the hearts of all men, and by his other blessed dispo­sall of all things below, will so begin to set up his Kingdome in our hearts immediately, so weaken the power of the adversary, and the malice of op­posers, that it may by degrees of flourishing daily encrease; his ancient people the Jewes be effe­ctually called; and all other things which are in his purpose, orderly completed; till at last this mortall compounded Kingdome, which hath so much mixture of infirmity, and sinne and rebelli­on in it, be turned into a Kingdome of perfect ho­linesse, and immortality.

O come Lord Jesus quickely into thy Kingdome of Grace here for the illuminating and preventing, for the purging and cleansing, for the regenerating and sanctifying of our soules! for the bestowing on us that precious blessed grace of perseverance; and in the Kingdom of thy glory for the perfecting and accomplishing of us hereafter!

Proceed we to the third petition. [Thy will be done in earth as it is in heaven] What is meant by Gods will?

His commands whatsoever they are, but especially those which are delivered to us in the Gospell by Christ.

How is his will done in Heaven?

It is performed by the An­gels who are his Ministring spirits, doing those things in the governing of the world below, and of every of us, which he appointeth them to do. [Page 280] And this which they are thus appointed, they do willingly, chearefully, speedily, and without ne­glecting any part of it.

What doe you meane by the doing it on earth?

The obedience of all men here below.

What then is the full im­portance of the whole petition?

We pray to God, that he will so inspire his grace into all our hearts, and so direct by his providence, and assist to performance, that we may obey him in all his commands here on earth, willingly, readily, cheerfully, speedily, impartially, or (sincerely, with­out indulgeing our selves to any kind of sinne in the omission of any part of our duty to him) as his Angels dayly obey his commands in Heaven.

Blessed Lord, give us this grace to will, and as­sist us to performe!

From the petitions that respect God, we may non proceed to those that respect our selves more parti­cularly; though by your explication I perceive that in those which respect God, weare neerely concern­ed also.

It is true in some kind, but not im­mediately and particularly, as in the latter three; of which one thing you may observe in generall, which yet I cannot conveniently declare to you till I have explained to you the particulars.

Be pleased then to do that. & first in the former of then [Give us this day our dayly bread] to tell me what is meant by Dayly Bread?

By bread, is [...]. meant all the necessaries of life. By dayly, some­what [Page 281] which the word in English doth not di­stinctly signifie, yet well enough expresseth the sence of. For thus it is. The word in Greeke comes from a word which signifies the day ap­proaching, or the morrow, or (in the scripture [...] sence of the Hebrew answerable to it) the re­mainder of our lives how long or short soever it [...] is; which because it is uncertaine, men ordinari­ly make this an excuse for their covetousnesse that they may lay up for their age, and so the ol­der they are, grow the more covet ous. From hence the word rendred [dayly] denotes so much as shall be sufficient or proportionable for the re­mainder of our lives; which in our prayers we beseech God to take into his care, and to distri­bute unto us this day, i. e. (as Saint Luke inter­prets it) or dayly day by day. So that the prime im­portance [...]. of this petition is, Lord give us day by day that which shall be sufficient for the remainder of our lives.

You said this was the prime impor­tance of it, which seemed to imply that there was another; What is that?

The most obvious sence I call the prime sense, because the words do first yeild it; that is (as I told you) to the bodily necessaries of this life, food and rayment; but a secondary sence there is, which though the word yeild but in the second place, yet is a more weigh­ty considerable sence; to wit, as bread imports in a spirituall acception the food of the soule; the [Page 282] grace of God; without which that can as little susteine it selfe as the body without food, and then the dayly bread is that measure of continu­all grace which will suffice for the remainder of our warfare here; which we beseech God day by day to bestow upon us, to assist and uphold us in all our wants, and referre the care thereof unto God, who, we are confident, careth for us.

I beseech God thus to care for us all, and give us day by day for the remainder of our lives, all things necessary for our soules and bodies!

You may now please to proceed to the next, i. e. the fifth petition. Forgive us our trespasses, as we forgive them that trespasse against us.]

There will be little difficulty found in that; to forgive, is to absolve, pardon, free from punishment; and the word, trespasses, signifies all manner of offen­ces against God, the word in Greeke is debts; [...]. which is a Syriack expression to signifie sinnes: Thus occasioned, every man is bound to perfect, exact, obedience to God by the condition of the first covenant, and that under an heavy penalty, if he faile, he then which hath so failed is thus God's debter to punishment; which if it be not forgiven him, will fetch out a writ against him, cast him into prison, and there leave him (till he hath payed the utter most. i. e. eternally.) We there­fore pray to God to remit these debts of ours, the payment of which would go so deepe with us, [Page 283] and whereas we adde [as we forgive them &c:] that is only a mention of a qualification in us, made necessary by Christ, to make us capable of that remission of God's; and as an argument to enforce that grant, by professing our selves free­ly to pardon all those, that by any injuries done to us are become our debtors, i. e. might justly in strict law be by us prosecuted to punishment.

Lord, grant us all this free pardon thorow the satis­faction of Jesus Christ, for all our sinnes, and give us grace thus to forgive all others, that have in­jured us, as freely as we hope for pardon from our good God!

I shall lead you to the last petition, which seemes to be made up of two members. Lead us not into temptation, but deliver us from evill. What is meant by temptation first? then by Gods leading into it?

By temptation is meant any allure­ment of pleasure or profit; or deterrement of danger or evill, which may bring me to fall into any sinne. To enter into such temptation] (as Mat. 26. 41. the phrase is used) signifies so to be in­volved with either of these, that I cannot get out. To make to enter, or to bring or leade into it, [...]. (which are all one) is to occasion our thus en­tring or being involved. Which God may doe by leaving us, or by withdrawing his grace. So that the meaning of this petition is not, that God would not permit us to be tempted, (which is [Page 284] the lot of all, especially the most Godly men, Ja. 1. 2, 3.) but that he will not so forsake, or leave us to our selves, so destitute, and withdraw his grace, so deliver us up (in time of temptation, ei­ther through prosperity or adversity, or Satans assault) that we be not able to extricate our selves; that he will not leave us to be overcome by temptation. For so [to be tempted,] Gal. 6. 1. signifies, being of a reall-passive signification, (of which nature there be many in the New Testa­ment) and noting the being overtaken also, en­snared to sinne, wrought on by temptation, for the possibility of that onely is it; the considera­tion of which will move us to restore such, as be already overtaken, which is the subject of that verse.

Lord doe not thou thus leave or for­sake us in time of temptation so farre as that we be overcome by it! But what is the importance of the other member of the petition?

The former was onely negative, for not bringing us to this great hazard by forsaking or destituting us; the latter is positive for deliverance from temptati­on, not againe from falling into it, but from be­ing overcome by it; which God may doe by ei­ther of these wayes. 1. By giving us a proportio­nate measure of strength, or grace to beare it, and move under it, how heavy soever the pressure be. Or 2. By tempering the temptation to our strength, and not permitting the assault to be o­ver [Page 285] heavy; and so, that God will doe this by which of these meanes he pleases, and deliver as from the power or hurt of temptation, (which then onely becomes evill when we are overcome by it) is the summe of that second part of the last petition, Deliver us from evill, or out of evill; whether by that, meaning the evill one, Satan, the artificer, and designer, and improver of temp­tation; Or the temptation it selfe of our owne lust; or the world and enemies of piety.

Lord, be thou thus seasonably pleased to rescue and de­liver us, when we should otherwise surely be o­vercome, by the power and assistance of thy mighty grace!

I now remember you told me one thing would be observeable from the generallveiw of these threepe­titions, which having now explained them, it will be seasonable to afford me.

It is this, The or­der wherein God is wont to dispense his spiritu­all gifts unto us, by the order wherein Christ di­recteth us to petition them. Thus, God first gives grace to sanctify; that manna from heaven, that bread of life, without which we are not able to live to God. 2. He pardons sinnes to them that are thus fitly qualified to receive his pardon. 3. He assisteth and upholds from falling into sinne, i. e. he 1. Sanctifieth, 2. Justifieth, 3. Gives grace to persevere, and in this order we must desire and pray for these severall degrees of grace.

What now have you to adde concerning the Doxology added to these petitions?

This, that whether it were delivered by Christ, or annexed out of the Liturgies of the antient Greeke Church, it is a very fit forme of acknowledgement to God to enforce the granting of the petitions; e­specially those three which respect God; thus, [Thy kingdome come] for [thine is the Kingdom.] [Thy will be done] for [thine is the power.] [Hal­lowed be thy name] for [thine is the glory] for e­ver and ever. The first of these is the acknow­ledgement of God's dominion due to him over the world; and is not (nor can be) said in ear­nest by any, but those that freely resigne up their soules for him alone to reigne in, The sole Prince and Monarch of their soules: He that retaines one rebell lust out of his obedience, doth mock him when he repeates those words. The second is the acknowledgement of Gods omnipotence, and all-sufficiency, the fountaine of all that grace and strength we beg for; and he that cannot rely on him for all that is necessary for this life and a­nother, doth reproach him when he faith Thine is the power. The third acknowledgeth the thanks, the honour, the glory, of all we are, or have, to be due to him from whom all is receiv­ed, and he that can impute any thing to himselfe, as his owne acquisition, can never be thought in carnest when he faith [Thine is the glory.] The [Page 287] Amen that concludes, is but a solemne stile of the Jewish first, and then Christian Church. Ei­ther noting the faith of him that prayes, and con­sides that what he here prayes for shall be granted; or only a recollection of all that is before pray­ed for, by the speaker; by which all that are pre­sent, use to make themselves partakers of the se­veralls, and to expresse their joyning in each with him. [So be it.] Answerable to what is at length in our Letany [We beseech the to heare us good Lord.]

I perceive after the recitation of this prayer, one appendage there is which cometh in as it were in a parenthesis, before our Saviour pro­ceedes to the next matter [For if ye forgive men their trespasses &c. v. 14. 15. what is the meaning of that?

It is a returning by way of reveiw, or giving a reason of one passage in the former prayer (and but one, as if that were the most hugely important of any) to wit why those words [as we forgive them that trespasse against us] were interposed. Namely because in God's forgiving of us, he hath a peculiar respect to our free par­don & forgiving of other men; as appeares by the parable. Mat. 18. 35. where he that had his debt forgiven him by the King, yet going out and challenging his fellow servant and exacting pay­ment from him, hath the former forgiven debt most sadly brought upon him againe and this applyed there v. 35. particularly by Christ, to [Page 288] every of us who from 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. 'Twill 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.

§ 3 Of Fasting.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?

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.

Well then I shall presume you will continue the same method of handling this, [Page 289] 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?

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 [Page 290] 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.

I acknowledge the reasonablenesse of the propo­sall. Of Sobri­ety. What then doe you meane by Sobriety?

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. 'tis said of drunkards, that they shall [Page 291] not inherit the Kingdome of God: where the word is not to be restrained to those who drinke to be­stiality, [...] from [...], strong or sweete wine: all one with Vinosi or Vinolenti. 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.

How many sorts of excesse in eating and drinking be there to which sobriety is opposed?

The excesse [Page 292] 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.

Are both these kindes of excesse condem­ned, and sobrieties commanded us Christians?

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. 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 [Page 293] commanded also, and the contrary habit to it a finne.

What be those two considerations?

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 2^d 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 2^d sort consists not in any one point indivi­sible, [Page 294] 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 'tis a vile and Ʋn-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 [Page 295] 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.

But may not feasting be lawfull now among Of Fea­sting. us Christians, and so delicious fare?

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 [Page 296] 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.

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.

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 'tis 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 [Page 297] 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) 'tis 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 is thought by Saint Paul a sufficient occasion for a temporary part­ing of man and wife, 2 Cor. 7. 5. which other­wise he would not advise; which signifies this to be an imployment of weight among Christians, 8. Because it is mentioned by Saint Luke as a part of the worship of God, joyned with prayer, in Anna. Luk. 2. 37. of whom 'tis said, that she de­parted not from the Temple serving, or worshiping God in prayers and fastings, night and day; of [...]. [Page 298] which I conceive this is the importance; That she constantly frequented the Temple at the houres of prayer, (not that she dwelt or conti­nued all wayes there; for v. 38. there is mention of her comming thither) and used constant obser­vations of fasting; and in so doing, worshipt God. 9. Because Cornelius his vision, which brought him to Christianity, is mentioned to have beene at a time of his fasting and praying. 10. Because of the many good ends and uses, to which fasting is proper; and in respect of which, it lookes more like a Christian virtue, then, considered as a bare abstinence from a meale, it doth.

What be those ends or uses?

1. As an act of selfe denyall, which it is, when otherwise I would eate, but choose rather to absteine to performe this act of that, which in generall Christ requireth of his Disciples. 2. As an act of revenge; which [...]. you finde among the effects of Godly sorrow, and parts of repentance. 2 Cor. 7. 11. and such may fa­sting be, if on consideration of, and by way of punishment on my former plenitude and luxury I now thinke fit thus to punish my selfe. 3. As a meanes of expressing my humiliation for sinne, in time of Gods wrath lying upon a nation or any particular person, and for the averting of God's wrath: To which fasting hath beene allwayes counted very agreeable, and found to be very successefull, both in the old Testament, and in all [Page 299] stories of the Church. 4. As a meanes to fit any man the better for the performing the duty of prayer as it ought. To which purpose he that doth not acknowledge its propriety of usefull­nesse, is certainely a man of a strange making; much distant from the best sort of Christians, whose experience will sure commend it to him. 5. As a meanes to enable to the performing of workes of mercy, by giving that to the poore, which is spared from my selfe, which therefore should be allwayes observed in either publicke or private fasts which we keep religiously, that we may never be the richer for what is thus spared, lest we seem (or be tempted) to fast for coveteous­nesse, as others do for strife. Is. 58. to which purpose it is that you see here almes, & prayer, and fasting, joyned together by Christ, not to be divided by us. If the meale we fast from bring any thing to our purses, it will not be accepted. For Is. 58. the fast which God hath chosen, or that which is aceptable to him, is said to be that, when we break the bread to the hungry &c. 6. As a means to abate the desires & luxuriances of the flesh, and make the body more tractable, and tame, and patient of receiving the dictates of reason; and to subdue in it inclinations toward uncleanenesse, when those are likely to prove too strong for us. To which purpose that fasting should be usefull, 'twill not be hard for any man to guesse, that considereth the cause of car­nall [Page 300] desires in the body, and that old saying, that without Ceres and Bacchus, the belly-deities, Ve­nus, or incontinent desires grow cold.

Is all kind of fasting then acceptable to God?

No cer­tainely, To fast out of sorrow or mourning for the death of a freind, is not so, (though not sin­full neither.) To fast to save the charges of eating; to be the better able, or more at leasure to tran­sact businesse of the world, is not so, (though againe not sinfull) and by these you will guesse of some other kinds also. Yet you may marke still, that one thing there is in all fasting, to wit selfe deniall, which though it is not by every one that fasteth proposed as an end, yet if it be so proposed, by so doing that fast shall be acceptable to God.

I have yet one objection against all which you have said in this matter, and it is this, that all this while you have not mentioned any command or pre­cept of fasting in the new Testament, and therefore do I not beleive there is any such; and for the old Testament, though there be a command for the obser­vation of the great day of expiation every yeare, yet 1. That was onely obligatory to the Jewes. 2. It was a publicke fast, and not pertinent to this place, which speakes of private fasts, 3. If it should be thought to concerne us, yet being but once in the yeare, it would not be considerable; from all which it being supposed that there is no precept now par­ticularly obligeing us Christian's to fast, it may [Page 301] seeme to follow, that fasting is not now acceptable to God.

To your whole objection I answer, 1. That there is no necessity of a precept of fasting, to assure us that it will be acceptable to God; there was no precept for voluntary oblations un­der the law (save only a direction when they were offer'd, that they should not be offered maim­ed &c. as here there is, that we should not ble­mish our fasting with desire of praise of men,) and yet they were accepted; and many other eviden­ces have beene produced to prove the use of fast­ing to be acceptable to God, though not com­manded. 2. Though there be no explicite com­mand of fasting in the new Testament, yet from the nature and constitution of the Gospell, it may be collected, that there are in some cases some ta­cite commands of it. As when all degrees of un­cleannesse, all satisfying the desires of the flesh, are forbidden, save onely in lawfull matrimonie, and no allowance of polygamy or concubines, to him that findes himselfe unable thus to live in conju­gall chastity, the using of meanes, which may helpe to it, are tacitely commanded by God; and consequently fasting, if that be the onely meanes left him; and then, as to the Disciples, that could not cast out that Devill, which would not goe out but by prayer and fasting, it is accounted infideli­ty by Christ, not to use that meanes, Mar. 9. 19. So will it be the like unchristian sinne in him, that [Page 302] uses not this meanes so necessary to so necessary an end. The same may be said, in case the Magi­strate under whom we live prescribes the observa­tion of it, or when ever any man seeth it necessary, or very probable, that he shall be hindred from the performing of some duty (which he owes to the glory of God or edification of his brethren) un­lesse he fast that day. Lastly, the case may be so set, that a man may discerne himselfe able, with­out any detriment to his health, or danger of short­ning his life, &c. to use 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 [Page 303] drinking, so farre as to preservation of life and health, and to their duty to themselves may be a­greeable.

How often then should a Christian fast?

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. 'Tis 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 [Page 304] 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.

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?

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 [Page 305] 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.

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.

There are two things to which all the ensu­ing sixteene verses belong, and the second of them Of the de­sire and love of wealth. 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.

Why doe you referre these words, Lay not up, &c. to the mortifying of desire and love of wealth?

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 [...]. [Page 307] signify) whether of men, or (the ordinary atten­dants of granaries) vermin, bringeth to nought, (or if you will retaine the word in our translation, [rust] it will then referre to our money, and all o­ther goods of that nature which are eaten with rust) and our any other kind of treasure, never so closely and safely locktup, theeves can, and ordi­narily doe breake thorow and steale from us. And 2. The infatuating power of riches, when we come once to love them, to resolve to have them, (which Saint Paul, 1 Tim. 6. 8. calls they that will be rich) and to that purpose to serve or waite up­on [...]. them, which way soever they leade us; Our hearts are then so wholly set upon them that we cannot serve God, or endeavour to approve our selves to him. This our Saviour proves by contra­riety of the commands of these two Masters, God and Mammon; for if their commands might be subordinate one to the other, they might both have their answerable obedience: God in the first place, and Mammon, or wordly wealth, in the subordination. But Gods commands being con­trary to Mammons, i e. to those courses which are necessary to the getting of riches, he that will grow rich, that is bent in that designe, must give over all hope of being, or passing for, Gods ser­vant.

What be the commands of God that are so unreconcileable with the service of Mammon, or vehement desire of wealth?

1. His command [Page 308] of doing justice, exact justice; as that excludes all violence, fraud, oppression, &c. 2. That com­mand of justice of the tongue in performing of promises, though to the greatest hinderance and dammage; in not slaundering any for the wealth of the whole world. 3. His command of absolute contentment in what state soever I am set by him. 4. That command of selling and giving to the poore, i. e. if otherwise thou canst not releive thy indi­gent brother in distresse, but by selling somewhat of thy owne; then to doe that, though it be most unlike prospering, or thriving in the world. 5. That command of freedome and ingenuity of spi­rit; unconcernednesse in these worldly, inferiour, transitory things; selfe-resignation; dependance on Gods providence for our daily bread; instead of all carking infidelity of the worldling. And 6. That of earnest desire and contending for peace. 7. That of meekenesse, patience, praying for e­nemies.

How are all those so unreconcileable with Mam­mons commands?

You will discerne it in the particulars. 1. Mammon prescribeth violence to every man, oppressing the poore righteous man, any that stands in our way to our espoused gaine. 2. Mammon commands false accusing, blasting, defaming of any which are likely to keepe or get any preferment or possession that we have a mind to; as in the example of Jezabell toward Naboth [Page 309] it appeares, when her husband had a longing after his vineyard; 3. Mammon commands a perpetu­all unsatisfiednesse, a kind of dropsie-thirst, infused still at the bestowing of our plenty; Mammon will not be thy freind, but on condition thou shall be more importunate in getting wealth, more passio­nate in making court to Mammon after this then thou wert before; and so generally you may ob­serve it, the more possessions, still the more cove­tise. 4. Mammon commands tenacity, a most strict keeping of our owne; nay a perpetuall desire of being a purchasing, of making some new bar­gaines, enlarging the walke; and if Christ require to sell and give, you see the rich man, Mammons servant, presently leaves him, he goes away very sad, because he was very rich. 5. Mammon hath all manner of slavish tremblings; cowardly, uninge­nuous feares for his Subjects taske, (quite contra­ry to selfe-resignation) a dismall thoughtfullnesse at every apprehension of danger; a perpetuall car­king and hovering over his wealth, and a ventu­ring on any the most unlawfull [In-Christian pra­ctice, when ever that great law of selfe-preserva­tion, (as Mammon tels him) i. e. the law of Mam­mon, but of no other lawgive, (I am sure not of Christ) suggests it to him. 6. Mammon com­mands warre (for enlarging of dominion, of posse­ssions) that more glorious name of pyracy, which Saint James seemes to have considered, when he [Page 310] saith, warres come from our pleasures, Ja. 4. 1. which [...]. are surely those pleasures consequent to the de­light or lust of the eye; desiring to have, v. 2. It being most clear that coveteousnesse puts upon all the most furious warres, and contentions, and quarrells in the world. 7. Mammon sets men up­on the most malicious acts of revenge of any thing; the covetous man hath still so many enemies in his blacke booke, so many quarrels to answer, injuries to repay, trespasses to revenge, that his whole life is a kind of hell to him; not knowing how to be quit with every of them, he is faine to treasure up quarrels many yeares together, and study nothing but the payment of such debts. Other contrarie­ties might be mentioned betweene the commands of God and Mammon; God commands to keepe the heart, Mammon the wealth, with all diligence, or above all keeping; God commands sorrow for sin, Mammon sorrow for losses; God commands con­fession of Christ and all Christian truth, and never more then when 'tis most opposed, when like to bring most danger to the Confessor; Mammon commands prudence, warinesse, time-serving, ne­ver hazarding any thing for truths sake; the righ­teous is bold as a Lyon, when the Mammonist with his wealth, and heapes before him, dares not quatch without a licence from Mammon; an as­surance that it shall cost him nothing. These and an hundred more contrarieties evidence the truth [Page 311] of our Saviours generall speech, that [no man can serve two Masters] brought home to this conclu­sion, you cannot serve God and Mammon; and from thence inforce the prohibition of not laying up our treasures on earth, or setting our heart on worldly riches; which is the maine importance of those six verses. But beside this there is a positive exhortation in these verses to charity, and libera­lity, which is meant by laying up our treasure in Heaven, i. e. so laying out our wealth, as that it may bring us in those everlasting returnes, as Christ explaines the phrase by the like in another place; give to the poore and thou shalt have treasure in Heaven, & Make you friends of the unrighteous, or transitory, or unstable, Mammon, (contrary to the true durable riches) that when you faile they may receive you, i. e. (by an Hebraisme) you may be recei­ved (as this night they shall require thy soule, is all one with, thy soule shall be required) into everla­sting habitations. And besides other benefits of your liberality, this will be one, that when you thus lay up your wealth by giving it to God, and his poore children, your heart which duely followes that treasure, will have no temptation to fasten on the earth, but on heaven, where our treasure dwells, our hopes are laid up, our joy is to be ex­pected.

I shall not trouble you longer with this mat­ter, it being so obvious and plaine, onely methinks [Page 312] two verses there are in the midst of these which sound not to this matter and are somewhat obscure; I beseech your helpe to direct me to the meaning of them, they are v. 22. and 23.] The light of the bo­dy is the eye; if therefore the eye be single the whole body shall be full of light, But if thy eye be evill, the whole body shall be full of darknesse. If therefore the light that is in thee bedarkenesse, how great is that darkenesse.]

These words, as they are mostly interpreted concerning the goodnesse or illnesse of iutentions, are not indeed very pertinent to the businesse in hand of libera­lity and of love of money, you may therefore give me your patience while I give you the naturall genuine interpretation of them, and then you will discerne how pertinent they are to the present [...]. matter. To which purpose, I shall first tell you what is meant by a single, and an evill eye, 2. By light and darkenesse. 3. By the similitude here used. And then 4. how all belongs to the point in hand.

What is meant by the single, and e­vill eye?

The word single signifieth in the New Testament Liberall; the single eye, liberali­ty, bounty, distribution of our wealth to the poore. So Rom. 12. 8. He that giveth in single­nesse, or, as our margent readeth, liberally. 2 Cor. 8. 2. the riches of your singlenesse, we read, libe­rality. c. 9. 11. To all singlenesse, we read to all bountifullnesse, and v. 13. Singlenesse of distribu­tion, [Page 313] we read liberality of distribution, or liberall distribution. Ja: 1. 5. that giveth to all men sin­gly, [...]. we read liberally. Contrary to this the evill eye signifies envie, covetousnesse, unsatisfied­nesse, niggardlinesse, and all the contraries of li­berality. So Mat. 20. 15. is thy eye evill because [...]. I am good? i. e. Art thou unsatisfied therefore, because I have beene more liberall to another? thou hast thy due, why art thou discontent, or un­satisfied? So Mat. 7. 22. Out of the heart com­eth the evill eye, i. e. envie, covetousnesse, unsa­tisfiednesse. (For this is observable that envy is generally set as the opposite to all liberality, and God by the fathers called without envy, meaning most liberall and bountifull.) The word which [...] Da [...]s [...] Art­stoph. [...] is here rendred evill being aequivalent to an He­brew word which signifies the greatest degree of illiberality or uncharitablenesse; and the word eye being added proverbially, perhaps because that part hath most to do in covetousnesse, which is called the lust of the eye, 1 Ja. 2. 16.

What is meant by light and darkenesse?

By light, Christianity, or the state of the Gospell. We are of the light, and walke like children of light; and darkenesse, contrary to that, unchristian heat henish affections or actions.

What is meant by the si­militude here used?

That as in the body of a man the eye is the directer, shewes it what it should do, and if it be as it ought, directeth it the [Page 314] right way, but if not, leadeth into most dange­rous errours; so in the body the heart (mentioned immediately before) if it be liberally affected, having laid up its treasure in heaven, and fastened it selfe on it, it will direct the man to all manner of good Christian actions; but if it be covetous, unsatisfied, worldly, hard, it brings forth all man­ner of unchristian, heathenish actions. And then if the light that be in thee be darkenesse, if the heart in thee be unchristian, heathenish, how great is that darkenesse? what an unchristian condition is this?

I shall not now asks you how all this be­longs to the point in hand.

It is indeed plaine enough allready, that it belongs perfectly to the businesse. And this is the summe of all 1. That li­berality and charity in the heart is a speciall part of Christianity; hath a notable influence toward the production of all Christian virtues, and a main argument and evidence it is of a Christian to have this grace in him. 2. That uncharitablenesse, worldly-mindednesse, unsatisfiednesse, uncon­tentednesse, envie, covetousnesse, is a sinne of a very evill effect, and consequence; betrayes a man to all most unchristian sinnes; fills him full of ini­quity, (according to that of Saint Paul. 1 Tim. 6. 10. for the love of money is the root of all evill. &c.) and a sad symptome wherever we finde it of a great deale of ill besides. All which comes in very pertinently on occasion of those words, [Page 315] where the treasure is, there will the heart be also, & are a foundation for that appendant affirmation [You cannot serve God and Mammon.]

You have fully cleared this difficulty, and past thorow the first of the two things contained in the remainder of this chapter, that which pertaines to the mortifying all desire and love of wealth, God make it suc­cessefull in my heart, to worke all covetous war­thy affections out of it, and plant all contrary gra­ces of liberality, and mercifullnesse in their steed!

§ 5 Of world­ly care. You will please now to proceed to the other thing, the moderating of our worldly care, and provi­dence, in the following words. Take no thought for your life, &c. and that taking its rise from the former[ therefore, say unto you take no thought &c.].

I shall now proceed to this point. which takes up all the verses to the end of this chapter, and in it onely detaine you with two things, 1. The precept, or doctrine of worldly thoughtlessenesse, 2. The enforcements of it, shew­ing how reasonable it is to be observed, though it seeme a strange doctrine.

To begin with the first, what care and sollicitude is it, that is here for­bidden?

It is set downe in these three severall phrases, 1. Take no thought for your life, what you shall eate, or what ye shall drinke, nor yet for your body, what you shall put on. v. 25. 2. Take no [...] ▪ thought, saying what shall we eate &c. v. 31. and 3. Take no thought for the morrow. v. 34. From [Page 316] all which it appeares, that the thing here forbid­den is that, whatever it is, which is the full im­portance of the Greeke word rendered [taking thought] which being derived by Grammarians [...]. from a phrase which signifies in English to divide the minde) doth then signifie a dabiousnesse of minde, or anxiety; and that, a want or littlenesse, a defect of faith, v. 30. a not beleeving, as we ought, that God that gives us life and bodies, will allow us meanes to susteine one, and aray to ther Saint Luke calls it by a word which we render [...]. doubtfull minde, or carefull suspence, but signifies hanging betwixt two; a not knowing how to re­solve whether God will do this for us, or no. Now that I may give you the cleare evidence of the Christian doctrine in this matter. I will deli­ver it distinctly in these few propositions. 1. That this is a truth, (infallible truth) of Gods, that God will for the future provide for every servant of his, food and rayment, a competence of the necessaries of life; this truth may appeare by the promises to this purpose in the scripture; two there are of this nature, that the margents of our Bibles in this place referre to. Psal: 55. 22. Cast thy burthen on the Lord, and he shall susteine thee. 1 Pet. 5. 7. Casting all care on the Lord, for he careth for you. To which you may adde Christe promise, that if we aske we shall have, if we asks not amisse, saith Saint James; which sure we do [Page 317] not, if we aske but what he taught us to aske; this day our dayly bread, i. e. (as in the explication of the Lords prayer was shewed) day by day those things that are necessary for the remainder of our life. Many other promises you will observe to the same purpose, and particularly this in the place by way of expostulation. v. 30. shall he not much more cloth you, O ye of little faith? intimat­ing strongly a promise that he shall, and requiring faith or beleife of this promise at our hands. Se­condly, That want of faith or trust in this pro­mise, not beleeving this truth, is a peice of the damning sinne of infidelity, so charged here upon them that beleive it not, v. 30. Thirdly that any carking sollicitude for the future, is an argument of this distrust, this not daring to rely on God's providence, and God's promise; and so an unchri­stian sinne.

But is not every man commanded by the Apostle. 1 Tim. 5. 8. to provide for his owne, especially those of his owne house or kin­dred? and if he doth not, defined to have denyed the faith, and to be worse then an infidel? Sure then this want of thoughtfullnesse and secular pro­vidence will rather be infidelity.

To recon­cile this prohibition of Christs with this precept of Saint Pauls. It will be necessary to adde a 4^th proposition, That for present supplies, a Christi­an not only may, but must use those lawfull and proper meanes that are ordinarily in his power to [Page 318] use to the attaining that end; and this is so farre from distrusting of God, or not depending and be­leiving on him, that it is indeed a speciall act of this faith; the doing of what he requires us to doe, and without our doing of which he hath not pro­mised to supply us. His promises which are the object of our faith, are not absolute, but conditio­nall promises; require and suppose a condition to be performed on our part, and then give us a right to the thing promised, not before. Every man therefore must doe somewhat himselfe to provide for his owne (and not to doe so is infidelity in Saint Pauls stile; just as the Disciples are called faith­lesse for not casting out of the Devill, that would not be cast out but by prayer and fasting. i. e. For not using that meanes to cast him out, Mark. 9. 19.) to be instrumentall to Gods providence; not to fly to his extraordinary protection, when his or­dinary is afforded us. God doth not use to multi­ply miracles unprofitably, nor at all but for the be­getting or confirming of our Faith; which can, not be the case when we neglect those meanes of making good Gods truths, which are already by him afforded us; but onely when all lawfull meanes have beene tried improsperously, then 'twill be Gods season to shew forth his extraordinary po­wer. In the meane time it is sufficient that he offer us meanes to bring us to that end which he promiseth; and if we neglect those meanes, and [Page 319] so faile in the condition required of us, we there­by discharge him of all obligation to make good the promise to us; which was not absolute for him to doe without us, but conditionall for him to doe if we failed not in our parts.

But what are those meanes required on our parts, as subservient to Gods providence in feeding and clothing us?

I shall first name you some that are such meanes, and then others that are mi­staken for such, and are not. The true meanes you may know in generall by this marke, that all meanes perfectly lawfull, (i. e. all things that are proper to that end, and are no way prohibited by God) are such, and all unlawfull are not. But then particularly, 1. Labour and diligence in ones cal­ing [...]. is such a lawfull meanes. As in spirituall so in temporall things if we labour, or worke, God will cooperate. As in the warre with Amelek, when Israel fights, God will fight with them. Poverty is the Amelek, our honest labour fighting against it, (and therefore the idle person is called 2 Thes. 3. 6, 7, 11. a disorderly walker. The word being mi­litary, [...]. signifying one out of his ranke, one that is not in file to fight against this enemy) and when we are thus employed, God our Captaine hath sworne that he will have warre, will fight against that enemy with us for ever; and that as the 72 read in that place, with a secret hand, assisting him that is thus busied; prospering him insensibly that [Page 320] is thus employed; A sure blessing on the labori­ous, Prov. 10. 4. The hand of the diligent maketh rich. And on the other side, he that will not labour, saith the Apostle, let him not eate; which is there a peice of Apostolicall discipline to beseige idle­nesse, and starve it up. And that an image on earth of what is done in Heaven, (as in the other cen­sures of the Church) it being the rule of Gods or­dinary providence, that they that neglect the meanes shall not obtaine the end. This promise being conditionall as all others, not to the idle pro­fane jiduciary, but to the faithfull labourer; The absolute Stoicall depender on fate, may starve for want of industry, dye for want of physicke, and be damned for want of repentance; and all this not through too much, but too little Faith; the not ta­king the meanes along with him which were pre­destined by God to bring him to a better end.

What other meanes is there required of us by God to this end?

Prayer to him for our daily bread; the condition without which there is no one thing which we have promise to receive from him. Aske and ye shall have, &c. but not other­wise. So elsewhere the worshipping of God is joi­ned with the doing of his will, to make us capable of Gods hearing.

What other meanes?

Ho­nest thrift; the not spending upon our lusts, our vanities, those good things of this world, that our labour and prayers have by Gods blessing brought [Page 321] in to us. For the prodigall may starve as well as the sluggard; he that drinkes out his bread, as he that doth not earne it. God hath not undertaken for any sinne that it shall not ruine us. His prote­ction is like that of the law, for them onely that travaile in the day, and in the rode; not for the disorderly walkers in any kind, that have any by­path or night-worke to exhaust that treasure, that his providence hath or is ready to bestow. And the same that I say of luxury, may be said also of other harpies and vultures, that leave men oft times as bare as the high-way robbers; that sly sinne of close adultery, that eates out so many e­states. Yea and that other of strife and contenti­on; that pestilence as it were that walketh in darkenesse, and devoures the wealth as well as the soule, and no reparations to be expected from God for such losses. One meanes more there is to which Gods promise of temporall plenty being annexed we may well adde it to the former. Exercise of ju­stice and mercy. Bring you all the tithes, saith God by Malachy, into my storehouse, Mal. 3. 10. i. e. both the Preists and the poore mans tith, and prove me now herewith if I will not open the win­dowes of Heaven, and powre you out a blessing, &c. To which purpose the Jewes had a proverbiall Da Deci­mas in hoc utditescas. speech. Pay tithes on purpose that thou mayest be rich. And many places of Scripture to the same purpose, which before mentioned; and [Page 322] threatnings on the contrary, that they that with­hold more then is meete, it shall tend to want. To these may perhaps be added another meanes, ha­ving also the promises of long and prosperous life annexed to it, that of meekenesse and obedience; of which, saith the law, their daies shall be long in the land flowing with milke and honey; and the Gospell, that they shall possesse the earth. As also it is affirmed of Godlinesse in generall, that it hath the promises of this life, i. e. of so much of the pro­sperity of this world as shall be matter of content­ment to them. Now these being by God designed as fit and proper meanes to the qualifying us for the performance of his promise of secular suffici­ent wealth to us, and the condition required on our parts; 'twill be but the beleiving of a lye for any man to neglect these severall meanes on his part, and yet to claime or challenge the end on Gods part: In the same manner and degree as it is for the impenitent sinner to beleive and challenge the pardon of his sinnes and salvation.

I can­not but consent to this truth, and acknowledge the fitnesse of the meanes which you have mentioned as truly subservient to that end.

But you told me there were also some that were mistaken for such meanes, but are not. What are those?

1. Secular wisedome, pollicy, contri­vance, (for though this seeme sometimes to ob­taine that end, Yet 1. There is no promise made [Page 323] to it. 2. It many times faileth of the designe. Nay 3. It hath oft times a most remarkeable curse upon it) 2. Hoarding up all that comes; pinching the backe and belly to fill the bagge. 3. Going to law and contentiousnesse. 4. Tenacity; not gi­ving or lending to those that truly want; the gri­ping illiberall hand. Give and it shall be given un­to you, not else. 5. Immoderate care and sollici­tude; loving and courting of the world. 6. De­ceite and injustice; and especially Sacriledge and perjury. Each of these in the esteem of the world, the fairest way to wealth, yet in the event prove the straight rode to curse and poverty, (it is a snare to devoure that that is holy, saith Solomon, and after vowes to make enquiry, and that snare to the wealth, as well as the soule. See the flying roll, Zach. 5. 2. and the curse that it brought with it, v. 3. and that entring into the house of the theife and of him that sweareth falsely. v. 4. i. e. on his family also, and it shall remaine in the midst of his house, and never leave haunting it till it consume it with the timber and stones; that that a man thinkes would be best able to endure, the firmest part of an estate moulters and crumbles away betweene the fingers of the perjured person; noting this to be a consuming sinne, (and a consumption an he­reditary disease) an embleme of which is to be seene, Numb. 5. in the perjured woman, v. 27. The water that causeth the curse shall enter into her, and [Page 324] become bitter, and her belly shall swell, and her thigh rot, those two parts of the body that have relati­on to the posterity.) 7. Distrust of Gods pro­mise; for sure never any man got any thing of God by not trusting him; He that will not take his word must find out some other pay-master. 8. Oppression, violence, spoiling of others, (though that seem a sure present course to bring in wealth) for the threate of the Prophet, Isa. 33. 1. belongs to such. Woe unto thee that spoilest; when thou ceasest to spoile thou shalt be spoiled. Men are sel­dome suffered to tast any of the fruite of those sins, least they or others should fall in love with them.

You have now aboundantly discharged your pro­mise in setting downe the true and the pretending meanes.

Have you any more propositions now to adde to the foure already mentioned in this businesse?

Onely these two. 5^ly. that he that useth these true meanes appointed by God, and discardes the false ones suggested by the world, by Satan, or by his owne ravening stomacke, is more sure of not wan­ting for the future, is better provided for a com­fortable old age, and a thriving prosperous poste­rity, then all the worldlings arts can possibly pro­vide him. He that gives over all anxious thought for himselfe, enters into Gods tuition, and then shall surely be never the poorer for not caring. 6. That the using of unlawfull (though never so spe­cious [Page 325] or seemingly necessary) meanes to the get­ting or preserving of worldly wealth, or the ne­cessities of life, is the most direct peice of infide­lity, most clearely forbidden in the phrase of ta­king [...]. thought; this being the distrusting of God and his authorized meanes, and flying to the witch with Saul, or rather the Devill to helpe us to it; the dividing our minds, or hanging betwixt two; or rather indeed forsaking of one, and sleaving to the other; disclaiming God and his providence, and trusting to our selves and our owne artifices; The greatest anxiety of mind imaginable; which thus drives us out of our reason, our Christianity, to those courses which are most contrary to both.

I conceive the summe of your whole discourse on this matter is this, that for the good things of the world God having made promise to give them to his servants, and his promise being conditionall, re­quiring at our hands the use of meanes to obtains the thing promised, our duty is to use those meanes labour and prayer, &c. and then so fully to trust God for the performing his promise, as never to have anxious or dubious thought about it; never to fly to any unlawfull meanes, to provide for our selves. And by this way of stating, I acknowledge our Saviours speech here fully reconciled with Saint Pauls command of providence, with Christs praying for temporall blessings, &c.

I have onely one scruple wherein I shall desire your [Page 326] satisfaction, whether God doth not sometimes leave men destitute of food and rayment, and how then it can be infidelity to be anxious in that point? Or how can Gods promise of caring for us be said to be per­formed?

I answer, 1. That it is not ordinary for men to be left destitute of food and rayment; and though sometime it cannot be had 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. [Page 327] 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] [Page 328] 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 'tis 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.

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?

Praysing God for our present wealth, and trusting him for the future.

What do you meane by the former?

Praysing him foure wayes. 1. By acknowledging the receit. 2. Ʋsing 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.

What do you [Page 329] meane by the latter?

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.

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?

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 [Page 330] 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) Deus donan­do debet Cypr. 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 [Page 331] in it then any other. Naturalists have observ­ed of that creature, that it exposeth the young ones [...] as soone as they are hatcht, leaves them meatelesse and featherlesse to struggle with hunger, as soone as they are gotten into the world, and whether by dew from heaven, a kind of manna rained into their mouthes when they gape, and as the Psalmist saith call upon God, or whether by flies flying into their mouthes, or whether by wormes bred in their nests, as some thinke, or by what other meanes, God knowes, God feedeth them. Vallesi­us. And therefore perhaps it was, that that creature to make its returne of gratitude to God, flies pre­sently on its errand to feed the prophet elias in the wildernesse; in which this was surely very observable, that that creature which is so unnatu­rall as not to feed its owne young ones, did yet at God's command feed the prophet. As some­times those baggs of the miser are opened liberal­ly to Gods children, (at their death in building hospitalls &c.) which had beene shut to their owne all their life. This example our Saviour shuts up with an expostulation, [are not you much better then they?] Man a much more considera­ble creature then those birds, man the Monarch of all them, and the life of my Lord the King worth ten thousand of theirs, and therefore surely a farre greater part of God's providence, then they, though no thoughtfulnesse of his contribute to it. [Page 332] But then this must be taken with some caution along with it; not that we should neither sow, nor reape, because the foules do neither; but that we should take no anxious thought, as [...]. they neither sow nor reape; that it is as unreason­able for a Christian to distrust Gods providence, to bury his soule in an anxious care for earthly things, though the very necessaries of life, as for the raven to be set to husbandry. Had men ac­quired but as much religion, dependance, trust, reliance on God by all the preaching of the Gos­pell, by all the cultivation of so many hundred yeares, as nature teacheth the young ravens, as soone as they are hatcht, to gape toward heaven, and so in a plaine, downeright, naturall, inarticu­late way, to call on God, the Mammonists idoll would soone be driven out of the world; and in­stead of it, a cheerefull comfortable dependance on heaven (in despight of all our jealous traite­rous feares, that worldly hearts betray us to) an obedient submission to Gods direction in using those meanes that he directeth us; and then resign­ing all up into his hands to dispose of, with an [If I perish I perish] and [I will waite upon the Lord which hideth his face, and I will looke for him] and [though he kill me yet will I trust in him.] The other example concerning rayment from the lillies of the field lies thus. God in his forming of the world hath bestowed a strange proportion of [Page 333] naturall be auty and ornament upon the lillies that grow in every field or garden, though those are of a very short duration, and being inanimate do contribute nothing to their owne beauty, but most evidently the whole worke wrought by God only, and all the care and sollicitude and temporall advantages of gold and the like artifi­ciall bravery cannot equall or compare with that naturall beauty which God hath endued them with. Which consideration as it may well lessen our desire of the gallantry of clothes, and morti­fie our pride which they feed in us (the utmost that we can attaine to in this kinde being not comparable with that, which is in the meanest creatures) so may it give us a fiduciall relyance on God for all things of this nature; who sure can cloth us; as well as those, and will certainely pro­vide for us such rayment, as is convenient for us, by our use of ordinary meanes, without our anxi­ous care and sollicitude for the future.

What is the next inforcement of this duty?

An argu­ment taken from our owne experience in things of some what a like nature v. 27. For the stature of ones body, or the age of ones life, (for the same word signifies both, but seemes in this place ra­ther to denote the former only) every of us know [...] ▪ and confesse, that our care and sollicitude can do nothing to make any considerable addition to it. Now certainely the lengthening of the life for a [Page 334] few dayes or houres, is not so great a matter as life it selfe; nor the tallnesse or stature of the bo­dy, as the body it selfe (for what matters it how tall a man is) and therefore it being so confestly the worke of God only to dispose of these lesse things, our stature &c. how much more reasona­ble is it to beleive that the same God, without any anxious sollicitude of ours, can and will con­serve our life and body, by giving us those things, which are necessary to their conservation?

What is the next inforcement?

The contrary practice of the Gentiles, v. 32. The heathen indeed, who either acknowledge no God at all, or deny his providence over particular things, do use this kinde of sollicitude, seeking vehement­ly and importunately, for all these things, i. e. for [...]. food, and drinke, and cloathing for the remain­der of their lives, or for such a proportion of wealth as will be able thus to furnish them for their lives end, and this may be allowed or par­doned them, that have no better principles to build on; but would be a shame for Christians to have gotten no higher, by the acknowledgement of the true God, and his particular providence, and care over all creatures, but especially over us men, for whose use all other creatures were created; and by the doctrine of Christianity, which teacheth us faith or dependance on Christ for all, and desires to mortifie all love of the [Page 335] gaines and pleasures of this world in us, (by pro­mising us a richer inheritance then this earthy Ca­naan) and to worke in us an indifference and un­troublednesse of minde for all outward things, and many other graces in order to this, which no heathen could ever arrive to.

What is that fifth inforcement?

It is set downe in these words v. 32. [For your heavenly father knoweth that you have need of all these things] i. e. these things that are necessary for you (and others you need not seeke after) God knowes you have need of as well as you, and that God is your father, and cannot be so unkinde to you as not to be willing to bestow them on you; and that father an hea­venly father, and consequently is perfectly able to bestow them.

What is the sixth inforce­ment?

This, that there is a farre more easie, Christian, and compendious way to all these ne­cessaries of life, then your sollicitude or anxious care: To wit the setting our minds upon our higher interests, minding and intending of those joyes in another life, and that way of Christian obedience which will lead us to them; which if we do thus intend God hath promised to give us these necessaries of life, as an appendage or addi­tion over and above; Piety having the promise of this life as well as of another.

What is the se­venth inforcement?

Because the time to come, for which we desire to lay in before hand (and [Page 336] by that meanes lay a double burthen on that part of our life, which is present, to provide for it selfe, and that other also) will when it cometh, be able to take care and make provision for it selfe. The Manna, that came downe from heaven to the Israelites, fell every day, and therefore there was no need of laying up in store (and if it were done, it putrified) of reserving any part of the present portion; for, for the time to come they were sure to be as plentifully provided, as for the present they were; and so the providence of God that hath brought us in a present store, will be a­ble and ready to do the like for the remainder of our lives, when it comes; and therefore all that we shall acquire by this sollicitude before hand, is only to accumulate trouble, and disquiet upon our selves; besides that due labour, and industry, which we owe to God, as subservient to his pro­vidence, and to our selves for our present sub­sistence, so much more as will secure us for the future also; which, what is it but to multiply toyle upon our selves, above the proportion that God hath designed to us? Whereas the trouble that belongs to every day for the maintaining of it selfe (i. e. the labour and sweat that we eate our bread in) is sufficient for that day, without our artifices to increase it, and requires too much (ra­ther then takes up too little) time of divertise­ment from the duties of piety to these so vile in­feriour [Page 337] offices. The duty being thus largely enfor­ced, and our hearts by so many engines and pullies raised from this earth of ours, to that principall care of Celestiall joies, it may now be thought reasonable to hearken to Christ in a prohibition which was never given to men before, and so this hard saying be softened, this circumcision of the heart, amputation of all those superfluous bur­thensome cares of the worldling or Mammonist, be found supportable to the Christian. I shall need adde nothing to so plentifull a discourse of this subject, but my prayers, That we all be in this, the true Disciples of Christ, Schollers and practicers of this heavenly lesson!

I See there is yet, after all the trouble, that your charity to me hath cost you, another occasion and opportunity still behind, ready to tempt you far­ther to continue your favour to me, in leading me through the 7^th Chapter, wherein this Sermon on the Mount, is concluded. You may please therefore to enter upon that. And tell me what you finde espe­cially considerable in it.

One strict particular Christian precept I find in that Chapter which, be­fore I told you, will doe well to be added to those many that the former Chapters have afforded; [Page 338] and then foure generall ones; and then a conclu­sion of the whole Sermon.

What is the parti­cular precept you speake of?

It is set downe positively in the five first verses; and then a limi­tation, or explication, or caution added to it, v. 6. The precept is Negative, not to judge other men, v. 1.

What is meant by Judging?

1. All rash and temerarious. 2. All severe, unmercifull censures of other men.

What meane you by Rash censures?

Such as are not grounded in any manifest cleare evidence of the fact, but pro­ceed from my jealous and censorious humour; be­ing still forward to conclude and collect more e­vill of other men then doth appeare to me. As 1. When by some indifferent actions done by my fel­low Christian, and appearing to me; I surmise some other evill thing not farre distant from that, and which may possibly be signified by it, but is not so necessarily. Or 2. When an action of anothers is capable of two interpretations, the one faste­ning evill upon it, the other not; I take it on the evill side, and censure him for that action for which, perhaps God, the searcher of hearts, will never judge him; or in case God sees it to bee­vill, but I doe not, then however thus to judge, is in me temerarious judgement. Or 3. When any other man hath done any thing apparently e­vill, yet from thence to inferre a greater guilt in him then to that action necessarily belongs, as the [Page 339] action being perhaps capable of extenuation by circumstances, for me to deprive it of those exte­nuations, and passe the judgement, which would belong to it absolutely considered. Or 4. Upon the commission of one or more single actions, not sufficient to build up an habit, or argue a malignity in the agent, to censure him as guilty of that habit or that malignity, this is still temerarious judge­ment; which commonly proceedeth, wheresoever it is, from pride, ambition, vaine-glory, or from en­vy, malice, uncharitablenesse, and selfe love; from one or more of these; and falls under the judge­ment due to the suspicious, contumelious, whispe­rer, busy-body. Quite contrary to that charity that hopeth all things, beleiveth all things, thinketh none evill; to that humility that thinketh better of o­thers then our selves; that peaceablenesse which Christ commendeth to us; that kindnesse and pit­tifulnesse in bearing one anothers burthens; and so lessening them, and not making them heavier by our censures.

What meane you by unmercifull censures?

Those which have no mixture of mercy in them, Ja. 2. 13. The precept of forgiving those who have wronged me, is by Christ improved in some kind even to those offences which are done a­gainst God, so farre as that I be obliged by it to looke upon them in others in the most favourable manner, (as on the other side I should be most se­vere [Page 340] in the examining and judging my selfe) and alwaies remit of that rigour and severity which the matter is capable of, as knowing that my owne best actions must be lookt on favourably by God, and not strictly weighed by him, or o­therwise they will never be accepted by him.

To what purpose is all that which in this matter is added to this prohibition in the rest of this period?

'Tis first, A deterrement from this sinne. 2. A dire­ction how to avoide it. The deterrement this; to consider how fearefull a thing it were, if God should judge us without mercy; and how reaso­nable, that he should so doe, if we be so unmerci­full to other men. The direction, to reflect our eies and censures, every man upon his owne sinnes, and there to busy them in aggravating every mat­ter into the size that justly belongs to it; by this meanes to pull downe my owne plumes, to abate my proud censorious humours, and then those will appeare but motes in another man, which now doe passe for beames with me. He that is truly humbled with a sence of his owne sinnes, will be willing to winke at faults in another; at least not to improve and enlarge them; not to censure and triumph over them.

What is the limitation, or caution, or explica­tion of this precept added in the sixth verse?

The summe of it is this, that this precept of not judging, is not so unlimited that it should be unlawfull for [Page 341] me to censure or thinke evill of any man; as in case he be an open profane person, expressed by a dog or swine, the one a creature so accursed, that the price of him was not to be consecrated; the other so uncleane that, 'twas forbidden to be eaten by the Jewish law, and both of them emblems of an habituall impenitent sinner, 2 Pet. 2. 21. The first, againe, intimating such as barke and rave at all good exhortations; contradicting and blaspheming, Act. 13. 46. The second those, that though they blaspheme not, yet by the impurity of their lives shew the secret content of their heart. This sacred exhortation of not judging, or censuring such as they are not to expect any benefit from; this act of Christian charity is too holy, and sacred a thing to be cast away on such swine and dogges, who are first uncapable of it, then will make such ill use of it; and if in stead of judging the offender, you goe about to exhort with never so much mildnesse, (which is the wisest and most charitable Christian way in this matter) they will contemne your ex­hortations, and repay them with contumelies in stead of thankes.

But what, may I never passe judgement on another man unlesse it be such a noto­rious offender?

Yes! If that which you judge in him be (though neither habituall, nor incorrigi­ble) yet notorious, and evidence of fact make it subject to no mistake of theirs. 2. If you extend that censure no farther, then that fact; or no farther [Page 342] then what may from that fact be necessarily infer­red; 3. If you expresse your judgement or cen­sure in words, no farther then may agree with rules of charity; As 1. Charity to him either in telling it him your selfe, and seasonably reproving him, or telling it some body else, to that end that he may reprove him. Or 2. Charity to others, that they may be warned and armed, not to be decei­ved and ensnared by him; Or 3. Charity to the community, that he may not by concealement of some great faults get into such place of judicature &c. where that ravenous humour of his, entring in a disguise of sheeps clothing, may be armed with power to doe more mischiefe. In all which I must be very wary, that under this cloake of charity I doe not carry along a malicious, or proud, or wan­ton, petulant humour of my owne; or even an ha­bit of defaming; and flatter my selfe that charity is the onely mover in me all this while.

But can my judgement be forced? My assent or beleife fol­lowes, and is proportioned to the motives that induce it; As knowledge cannot choose but follow demon­strative premises, so beleife cannot choose but follow those that appeare most probable; and if I see that by a man by which my discourse leades me to con­clude him drunke, &c. can I offend in judging him?

If my conclusion be rightly inferred by due premises, and offend not against rules of discourse, I doe not offend in so concluding, or in so judg­ing, [Page 343] so that I keepe it within my owne breast, and do mixe mercy with judgement, i. e. take the more favourable part in judging; for no man is bound not to know what he sees, or not to beleive what seemes to him (judging in simplicity) strongly probable. Nay 2. If he expresse his judgement to him whom he thus judgeth, on purpose to be sa­tisfied of the truth of his judgement; or, in case it prove true, to admonish; it is still not onely law­full but commendable. Nay to tell it another to either of these purposes, it will be so also.

But what if I tell it another, not on either of these purpo­ses, and yet not on any defamatory malicious designe neither?

Though it be not out of any malici­ous designe, or flowing from any stitch or grudge which I have to that man, yet it may be a defama­tory designe; for I may have that generall habi­tuall humour of pride or vaine-glory, that for the illustrating and setting out my selfe in more gran­deur I may thinke fit to blast and defame every man I meet with; and then that will be sinne e­nough, though I have no particular malice to that person. But if it be not from any such designe nei­ther, yet some of this may mingle with it in the a­ction; Or if neither, then still some other evill may; as that of whispering, curiosity, medling with other mens matters, wantonnesse, vaine desire of [...]. tatling, telling newes, &c. and if any of these be it, then will it be so farre sinfull as the motive or [Page 344] cause of it is.

But if still it be seperated from all such sinfull motive, or adherent, and be onely pro­duced by somewhat neither good, nor evill, (as I con­ceive it possible that many words of my mouth, as well as thoughts of my heart, and motions of my body, may be neither morally, nor Christianly good, nor evill; and that it is not necessary for them to be designed to any particular Christian end, if onely this generall care be had that they be not against charity or edifi­cation.) What is to be said of such Judging?

Though some other words may perhaps be of this nature, as indifferent as motions, or turnes, or ge­stures of the body, (and therefore 'tis not without [...] reason thought, that by every idle word, Mat. 12. 36. Is meant onely every false word as hath beene said) yet perhaps this of judging another will not be of that nature; being subject to more defaults and taints, then most other things; and that which is here indefinitely forbidden; and if it breake forth into words 'tis yet more subject to evill. But if still it be mentioned onely as a relation entire and sim­ple, of what I saw, and leave the conclusion to o­thers judgements, and not interpose mine, or one­ly so farre interpose mine, as to relate truly what conclusion I did then make of it, and what moved me to that conclusion, absteining still most strictly from adding or concealing ought, or doing or say­ing any thing, that hath any tincture from my owne pride, censoriousnesse, &c. it may still be as [Page 355] harmelesse and blamelesse in mee, as writing of the honestest history. But because this is the most that can be lawfull, and still is no more then law­full, (or not sinfull) not arrived to any degree of morall goodnesse, and because it is very apt to fall into evill, and however, because of the scandall that others may take, who by seeing a godly man take this liberty, may mistake it, and goe farther and fall into sinne, 'twill therefore concerne him to use this sparingly, and deny himselfe that lawfull liberty, if it be but by way of revenge for the unlawfull, which he hath so often taken; and though this he should not be foward to judge a sinne in others, (lest 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.

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 [Page 346] of them?

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.

What is the next generall Precept?

It is that famous one, that the heathen Emperour is Severus 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.

What is the [Page 347] meaning of this Precept?

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 quod. hi fieri vis &c. 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 'tis 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 [Page 358] from it.

What is that Exhortation you meane?

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.

What now is the third Generall Precept?

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 [Page 359] 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 Ch [...]stian practice is not easily built upon any false [...]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 [Page 350] 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 digni [...]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 [Page 351] 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 'tis 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.

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?

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.

What now is the fourth or last generall Pre­cept?

The summe of it is, that it is not the outer [Page 352] 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.

But can, or doth God permit any wic­ked man to doe such miracles, &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

§ 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.

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 [Page 353] 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. 'Tis 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 [Page 354] 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.