A PRACTICAL CATECHISM.  
Theologia est Scientia affectiva, non speculativa.  Gerson. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Clemens. in Poedagog. 
OXFORD, Printed in the year M. DC. XLV.   

The Table.  

OF Divinity. p. 1.  
Of Practical points. p. 2.  
Of the First Covenant. p. 3.  
Of the Second Covenant. p. 6.  
Of the names of Christ. p. 15. 

1. Of Jesus. p. 16.    
Of the name Christ, and his three offices. p. 21. 

Of Christ's Kingly office. p. 22.  
Of Christ's Priestly office. p. 27.  
Of Christ's Prophetic office. p. 38.    
Of Faith. p. 40.  
Of Hope. p. 61.  
Of Charity. p. 74.  
Of Repentance. p. 84.  
Of Selfe-deniall. p. 104.  
Of taking up the Cross. p. 109.  
Of Justification. p. 112.  
Of Sanctification. p. 113.  
God's method in saving a sinner. p. 119.  
Of Christ's Sermon in the Mount. p. 120.  
Of the Beatitudes. p. 122.  
Of Poverty of Spirit. p. 122.  
Of Mourning. p. 124.  
Of Meekness. p. 126.  
Of Hungering & thirsting after righteousness. 135.  
Of mercifulness. p. 138.  
Of Purity of heart. p. 140.  
Of Peacemaking. p. 144.  
Of Persecution for righteousness sake. p. 148.  
Of the order of the Beatitudes. p. 152.  
Of the exemplary lives of Christians. p. 154.  
Christianity is not destructive of the laws to which mankind had been formerly obliged. p. 156.  
Christ perfected the law. p. 157.  
Of Killing. p. 164.  
Of the power of the sword. p. 165.  
Of Self-murder. p. 166.  
Of Duels. p. 168.  
Of War. p. 172.  
Of Anger causeless or immoderate 

in the breast. p. 173.  
in the tongue. p. 177.    
Of contumelious speaking. p. 180.  
Of Reconciliation. p. 183.  
Of the time of calling ourselves to account for trespasses. p. 184.  
Of Adultery. p. 186.  
Of looking on a woman to lust. p. 188.  
Of the eye and hand offending. p. 191.  
Of Divorce. p. 192.  
Of Swearing. p. 203.  
Of Revenge or retaliating evil. p. 208.  
Of Wars. p. 213.  
Of loving enemies. p. 225.  
Of Almes-giving. p. 236.  
Of Vainglory. p. 252.  
Of Prayer. p. 259.  
Of Vain repetitions. p. 271.  
Of the Lord's Prayer. p. 273.  
Of Fasting. p. 288. & 296.  
Of Sobriety. p. 290.  
Of Feasting. p. 295.  
Of the desire and love of wealth. p. 306.  
Of Worldly Care. p. 315.  
Of judging others. p. 338.  
Of the power of Prayer. p. 346.  
Of doing as we would be done to. p. 346.  
Of Wariness and prudence. p. 348.  
Marks of False-teachers. p. 349.  
Of Profession of Christianity without action. p. 352.    

ERRATA.  
PAg. 4. lin. 8. After Covenant add a Comma. p. 14. lin. 13. after Covenant, add, in the notion wherein now we take it. l. 16. after Covenant, add, and that especially, and therefore is so called, Heb. 8. p. 15 l. 3. for falsible r. feasible. p. 16. l. 19 for words, word. l. 20. for things thing. p. 32. l. 16 for follow. Wherein, r. follow, wherein. p. 36. l. 23. deal it clear. l. 24 after person add, so as he shall be thought perfectly to have obeyed, l. 25. after were add thus. p. 40. l. 12. r. proposed. p. 54. l. 17. r: particular is. p. 77. l. 24. t. that is in. p. 107. l. 5. r. those must be equally renounced. p. 121. l. 9 for lights r. heights. p. 133. l. 14. for foolish jewish. p. 137. l. 3. for your r. that. p. 151, l. 15. r. when it is 〈◊〉. p. 163. l. 14. r. first he reh● p. 169. l. 11. for this r. these. p. 183. l. 18. r. unretracted. p. 189. l. 23. r. creature. p. 198. l. 22. r. that this is. l. 23. r. adultery] you. p. 199. in marg: r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 205. l. 18. r. those. p. 206. l. 8. r. on the. l. 23. r. may. p. 233. l. ult. for with r. which is. p. 255. l. 9 after or, add at least as from. p. 256. l. 1. for come to. r. cannot. p. 257. l. 20 r. blowing. p. 266. l. 22. for non, r. no. p. 271. l. ●. after duty, add and. p. 280 in marg: r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 284. l. 13. r. is it. p. 307. l. 25. r. bend on. p. 341. l. 28. for theirs, r. yours.   

A PRACTICAL CATECHISM.  Scholar. 
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 myself with those rudiments, but that I find myself, 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 useful for me to ask, and you to instruct me in, that I may not please myself, or trouble you with less profitable speculations?  Catechist. 
I will most readily serve you in this demand, and make no scruple to tell you that that kind of knowledge is most useful, 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 form of the young man's question, Mark. 10. 17. Good Master, what shall I do, that I may inherit eternal life? and our books tell us, that the oracle (that is the Devil himself) was informed to proclaim Socrates to be the wisest man in the world, because he applied his studies, and knowledge to the moral part, the squaring and ordering of men's lives; and Gerson a very learned and pious man, hath defined Divinity of all others, to be an affective, not only 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.  S. 
I shall most willingly intrust myself to your directions, and though the vanity of my heart, and the unruliness of my youthful affections may perhaps make me an improper auditor of such doctrines, yet I hope the doctrines themselves and the assistance of God's grace, obtaineable by our prayers, may be a means 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.  C. 
I conceive especially these five, first, the Doctrine of the first and second Covenant, together with the difference of them: secondly, the Names, and (in one of them intimated) the Offices of Christ: thirdly, the Nature of the Three Theological Graces, Faith, Hope, and Charity, together with Self denial, and Repentance, or Regeneration: fourthly, the Difference and dependence betwixt Justification and Sanctification: and lastly, the thorough understanding of our Saviour's Sermon on the Mount, set down in the fifth, sixth, and seaventh Chapters of Saint Matthews Gospel. But you will be frighted with the length of this task, and discouraged from setting out on so tedious a journey.  S. 
I shall think it unreasonable for me, to be tired with receiving the largest favours, that you have the patience, and the charity to bestow upon me, and to show you that I have an appetite to the journey, I shall not give you the least excuse of delay, but put you in mind where it was that you promised to set out, or begin your first stage, and beseech you to god before me, my guide and instructor, first in the doctrine of the two Covenants; to which purpose my ignorance makes it necessary for me to request your first help, to tell me what a Covenant is.  C. 
§ 1 A Covenant is a mutual 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 man's part required by God.  S. 
It will then be necessary for me to demand first what you mean by the First Covenant.  C. 
I mean that which is supposed to be made with Adam, assoon as he was created, before his first sin, and with all mankind in him.  S. 
What then was the mercy an Gods part made over to him in that Covenant?  C. 
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.  S. 
What is that which was absolutely given?  C. 
1. A law written in his heart teaching him the whole duty of man, 2. A positive law, of not eating the fruit 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 perform all that was required of him, and by that a possibility to have lived for ever without ever sinning.  S. 
What is that which was promised on condition?  C. 
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 crown of such performance, assumption to eternal felicity.  S. 
What was the condition upon which the former of these was promised?  C. 
Walking in that light, making use of that strength, (and therefore upon defailance in those two, upon the first sin, that light was dimmed, and that strength, (like sampson's when his locks were lost,) extremely weakened)  S. 
What was the condition, upon which the Eternal felicity was promised?  C, 
Exact, unsinning, perfect obedience, proportioned to the measure of that strength; and consequently upon the commission of the first sin, this crown was forfeited, Adam cast out of Paradise, and condemned to death, and so deprived both of eternity and felicity, and from that hour to this, there hath been no man living (Christ only 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.  S. 
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. Only if you please, tell me, what condition Adam and consequently mankind were concluded under, upon the defailance, or breach of the condition required in that first covenant, for I perceive Adam sinned, and so broke that condition.  C. 
I have intimated that to you already, and yet shall farther enlarge on it. Upon the fall of Adam, he and all mankind forfeited that perfect light and perfect strength, and became very defective and weak both in knowledge and ability of performing their duty to their Creator, 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.  S. 
But why should God inflict that punishment upon all mankind, for (or upon occasion of) the sin of that one man? though he used his talon so very ill, others of his posterity might have used it better, and why should they all be so prejudged, upon one man's miscarriage?  C. 
Many reasons may be rendered for this act of Gods, and if they could not, yet ought not his wisdom to be arraigned at our tribunal, or judged by us. Now this is an act of his wisdom, more than of distributive justice, it being free for him to do what he will with his own, and such is his Grace and his Crown. But the most full satisfactory reason may be this, because God intending to take the forfeiture of that first Covenant, intended withal to make a second Covenant, which should tend as much or more to the main end, the eternal felicity of mankind, as, or then the first could have done. And that you will acknowledge, when you hear what this second covenant is.  S. 
I beseech you then what is the second Covenant: and first with whom was it made?  C. 
It 
Of the second Covenan:  was made with the same Adam now after his fall, in these words, The seed of the woman shall break the Serpent's head. Gen. 3. 15. and afterwards repeated more plainly to Abraham. Gen. 22. 17. 18.  S. 
But who is that Seed of the Woman?  C. 
The same that in the words spoken to Abraham is meant by Thy seed, which the Apostle (Gal. 3. 16.) tells us is Christ.  S. 
What then is the first thing promised in that second Covenant?  C. 
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 perform perfect unsinning obedience, and so to be just, according to the condition of the first Covenant, and yet being faultless, to undergo a shameful death voluntarily upon the Cross, to satisfy for the sin of Adam, and for all the sins of all mankind, to taste 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 blood (as it was the custom of the Eastern Nations to seal all Covenants with blood) 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.  S. 
Well then. What are the promises or mercies made over unto us in Christ by this second Covenant?  C. 
First a revelation of his will, called the law of faith, according to which we Christians ought to live, and this is set down as a part of that Covenant. Heb. 8. 10, 11. Secondly a promise of pardon or mercy to our unrighteousness, and our sins 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 perform what is necessary now under this second Covenant, in which respect it is said by S. Paul. Rome 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 commandment which I command thee this day, it is not hidden from thee, (the Hebrew word there is by the Greek translators best expressed, 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 add, and in thy hand) that thou mayest do it, and therefore Saint John saith, His commandments are not grievous, the word signifies heavy and unsupportable, and Christ himself, that His yoke is easy and his burden light, and Saint Paul again that He can do all things thorough Christ that strengthens him, able to do nothing of himself, in order to the attaining of bliss, (we are not sufficient of ourselves, sayeth he in another place, to do any thing) but yet thorough Christ that strengthens me I can do all things that are now required of me, (our sufficiency is of God.)  S. 
I beseech you where is this part of the promises of the second Covenant set down in Scripture?  C. 
'Tis intimated in these and many other places, but is distinctly set down in the song of Zachary, Luk. 1. 74. he there speaks of the oath which God swore to our father Abraham, v. 72. which he styles God's holy Covenant, v. 71. and he specifies two parts of it. 1 Deliverance or safety from the power of our enemies, Sin and Satan, in the words That we being delivered without fear or danger (for so the pointing of the Greek 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 rendered Rev. 11. 3. give power) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that we might serve him (or to serve him) in holiness and righteousness before him all the days of our life,]  S. 
This place is, I acknowledge, a clear one to the purpose, and I have nothing to object against it; only pardon my curiosity if having been told by you that this second Covenant was repeated to Abraham Gen. 22. 16. and finding it here called the oath sworn to Abraham, and yet by reading of that oath in Gen. not finding any such form of words there expressed, I beseech you to satisfy this scruple of mine, and reconcile those two places which both you and the margins of our Bible's acknowledge to be parallel 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.  C. 
I am of your opinion and therefore shall readily do it, and it will cost me no more pains then this, 1. to tell you that there is one part of the oath mentioned in Gen. which belonged peculiarly to the temporal prosperity of the people of the Jews, which were to spring from that Abraham, [I will multiply thy seed &c:] and indeed that whole verse 17. may literally and primarily be referred to that; but then besides that, (which Zachary respecteth not) there are three things more promised, spiritual blessing, spiritual 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 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 fear from the hands of our enemies; and the blessing there, is explained here to be giving us power to serve him in holiness and righteousness before him all our days, 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 bless us, expresseth the thing, wherein that blessing consists, to wit in turning away every one from his iniquities.  S. 
I have troubled you too far by this extravagance, I shall make no delay to recall myself into the road again, and having been taught by you these several particulars of God's promise in the second Covenant, I shall desire you to proceed to tell me what is the condition required of us in this Covenant, unless perhaps there be some farther particulars promised on God's part, which you have not yet mentioned.  C. 
The truth is, there be two more promises of God, the first, of giving more grace, the second, of crowning with glory; but both those conditional 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 sum of which is, that unto every one that hath (that is, hath made good use of the talon of grace entrusted 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.  S. 
What then is the condition of this second Covenant, without which there is yet no salvation to be had?  C. 
I shall answer you first negatively, then positively. negatively, it is not 1. perfect, exact, unsinning obedience, never to offend at all in any kind of sin, (this is the condition of the first Covenant) nor 2 is it never to have committed any deliberate sin in the former life, nor 3 never to have gone on or continued in any habitual or customary sin for the time past, but it is positively the new creature, or renewed sincere honest faithful obedience to the whole Gospel, giving up the whole heart unto Christ, the performing of that which God enables us to perform, and bewailing our infirmities, and frailties, and sins, both of the past & present life, and beseeching Gods pardon in Christ for all such; and sincerely labouring to mortify every sin, and perform uniform 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 weakness and imperfection, and perhaps with many sins, so they be not wilfully and impenitently lived and died in, for in that case nothing but perdition is to be expected.  S. 
What part of the promises is this condition required to make us capable of?  C. 
Of pardon of sins, and salvation: by which you see that no man shall be pardoned or saved, but he that observes this condition.  S. 
What condition is then required to make capable of that other part of the conditional promise, to wit, of more grace, or continuance of that we have already?  C. 
A careful industrious husbanding of it, and daily prayer for daily increase, and attending diligently to the means of grace.  S. 
Methinks I now understand somewhat of the nature and difference of these two Covenants, and shall not need to ask you which of them it is that we Christians are now concerned in, for I take it for granted, that it is the second. Only be pleased to tell me which of these two it was by which the Jews were to expect salvation?  C. 
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.  S. 
How then were the Jews obliged to the observation of the law? is not the law the first Covenant.  C. 
The Judaical law was not the first Covenant, but the law of unsinning perfect obedience made with Adam in innocence. The truth is, the Judaical 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 burdensome ordinances, which the law gave no power to any to perform. The second in the sacrifices, and many other rites, which served as emblems to show us Christ, and in him the second Covenant.  S. 
I shall not interpose any more difficulties, which my ignorance might suggest, but only put you in mind, that you told me that this doctrine had a most present influence on our lives, be pleased to show me how.  C. 
It hath so, many ways. I will mention a few. First, By prescribing the condition, it sets us a work to the performance of it, and that is living well. Secondly, By showing us how possible or falsible that condition is by the Grace and help of Christ, it first obliges us to a deligent performance of that duty of prayer for that Grace, and then stirs us up to endeavour and industry in doing what we are enabled to do, that we receive not the grace of God in vain. Thirdly, By showing us the necessity, indispensible necessity of sincere obedience, it shuts the door against all temptations to carnal security, sloth, presumption, hypocrisy, partial obedience, or habitual going on in sin. And Fourthly, By showing the true grounds of hope, fortifies us against desperation. And Lastly, if we need any encouragements in our Christian walk, his promise to enable first, and then to accept, will most abundantly contribute to that purpose.  S. 
I acknowledge the usefulness 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 help to he mindful of your admonitions.  
I shall desire you to proceed to the second kind of doctrine, which at first you mentioned, the names and in one of them the offices of Christ. I beseech you what names do you mean?  C. 
Those two most eminent and vulgarly known, so often repeated, but so little weighed, Jesus and Christ.  S. 
I pray you what is the importance of 
Of the name JESUS.  the word Jesu●?  C. 
It is an Hebrew word which signifies Saviour or salvation. I shall not need to prove it when an Angel hath asserted it, Mat. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sins.  S. 
The place you cite I have considered, and find a very puzzling difficulty in it, by giving myself 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 bear a Son, 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?  C. 
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 Jews; 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] is in signification no more than 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 sins, 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 design 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.  S. 
By the answering of my impertinent scruple I have gained thus much, that the whole end of Christ's birth, of all he did and suffered for us, was that he might save us. I pray you then what is meant by saving.  C. 
To save is to redeem from sin, as you will acknowledge, if you observe but these two plain places; first, that which even now I cited. Mat. 1. 21. [he shall save his people from their sins,] (which is the only reason there rendered why he is called a Saviour) then Tit. 2. 14. Christ gave himself to be crucified for us, that he might redeem us from all iniquity.]  S. 
Wherein doth this saving or redeeming from sin consist?  C. 
In 3 things, first, In obtaining pardon for sin or reconciling us to God; and consequently to that, in delivering us from the eternal torments which from God as judge, and from Satan as accuser first, and then as executioner, are in strict justice, or by the first Covenant due to sin. Secondly, In a calling to repentance, by weakening the reigning power of sin, and the tempting power of Satan, by mortifying the old man, (that is, the sinful desires of the natural, and sinful habits of the carnal man,) by implanting a new principle of holiness in the heart. And thirdly, In perfecting and accomplishing all these so happy beginnings, at the end of this life in heaven.  S. 
How can it be said that Christ came thus to save, to do all this, when so many, so long after his coming, are so far from being thus saved in all or any of the three senses?  C. 
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 sense is contained 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 spiritual enemies, sin and Satan▪ and if you doubt whether sin be there meant, or the pardon of sin, by that saving, the next verse will clear the difficulty, where it follows, to perform the mercy, or mercifully to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  deal with our fathers, and to remember his holy Covenant, of which Covenant you know this is one special part, Heb. 8. 12. I will be merciful to their sins, (which explains the merciful dealing there) and their iniquities will I remember no more. And then for the second sense, that saving signifies calling to repentance, may appear not only 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 useful for the explaining of that word. v. 38. 'tis reported that Saint Peter said unto them, repent, etc. 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 clear, that being saved, etc. 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 sins. 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 proof 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 own wilful neglect, and even despising of so great salvation. Light came into the world, and men loved darkness more than light, and having made a Covenant with death and damnation, are most worthy to have their portions therein.  S. 
What then is the short or sum of Christ's being Jesus?  C. 
'Tis this, that he came into the world to fetch back sinners to heaven, that whosoever of mankind shall truly repent and fly to him, shall thorough him obtain pardon of sin, and salvation, a mercy vouchsafed to men, but denied to Angels, 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 clearly set down by the Apostle, Heb: 2. 15. though in our English reading of it, it be somewhat obscured; The words rightly rendered run thus, He doth not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  take hold of Angels, 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 back or recover again. This Christ did for men by being borne, and suffering in our flesh, but for Angels he did it not.  S. 
What special influence will this whole doctrine have upon our lives?  C. 
I will show you, 1. It is proper to stir up our most affectionate love and gratitude to this Saviour, who hath descended so low even to the death of the cross to satisfy for our sins, to obtain pardon for us. this love of Christ constraineth us, saith the Apostle. 2. 'Tis proper to beget in us a just hatred of sin 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 itself shall not keep us from perishing. 2. That that was an end of Christ's death to redeem us from all iniquity and purify to himself a peculiar people zealous of good works, aswell as to satisfy for us. 4. It is proper to teach us fear of offending, and keep us from security, when 1, we find what an exemplary punishment God saw fit, if not necessary, to inflict on sin in the person of his son, and 2, remember how much more guilty we now shall prove, if we will still damn ourselves in despite of all these means of saving us. 
Of the name CHRIST and his three Offices.   S. 
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 mean by Offices?  C. 
I mean by that word, places of charge and dignity, to which God thought fit to design 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.  S. 
What then is meant by the word Christ?  C. 
Anointed, and that intimates the three Offices to which men were wont to be inaugurated by the ceremony of anointing.  S. 
What are those three Offices?  C. 
Of King, and of Priest, and of Prophet.  S 
What belonged 
Of Christ's Kingly office.  to Christ to do as King?  C. 
To set up his throne in our hearts, or to reign in the souls of men, and to give evidence of his power thorough the whole world.  S. 
What was required of him to that purpose?  C. 
1. To weaken and shorten the power of Satan, which Christ really did at his suffering, Heb. 2. 14. by death destroying the Devil, and again I saw Lucifer fall'n down 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 sin, to bring them down in obedience to his Kingdom, 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 reign till he had brought all his enemies under his feet, 
Homer calls the Eagle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homero. Tullio aetas, trigenta annorum 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.  S. 
What, and how many be those enemies?  C. 
He hath many enemies, some temporal, but most spiritual.  S. 
What mean you by his temporal enemies?  C. 
I mean the Jewish nation, that rejected and crucified him, which, within the compass 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 ensign was the Eagle) which found them out (as such vultures do the carcase Job. 39 30.) wheresoever they dispersed themselves. For that that prophecy of Christ's, 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 pass 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 sense, as the word is used, Mat. 1. Where the time or space of 14 men's lives in a line succeeding one another, is called 14 generations, not that generation signifies the whole space of a man's life (for that is oft 60, 80, or an 100 years) but rather the 3 part of that; for of any man's age, part he lives in his father's life time, and part after his son's birth, and thereupon 'tis wont to be said, that three generations make one saecle or hundred years, as you shall find ordinarily it doth. So that the plain meaning of that speech of Christ's [this generation shall not pass, &c] is this, that all this should come to pass 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 taste of death till they see the son of man coming in his Kingdom. Which, though some by the next Chapter following, are persuaded to interpret of the transfiguration, (as if that were Christ's coming in his Kingdom) may yet more properly be interpreted of this matter, so immediately consequent to his being killed by the Jews, and rising again, v. 21. which was the ground of this speech of his) Christ's illustrious coming to destroy those Jews; to which also that other place belongs, (which will clear 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 die, v. 23. but only that he should tarry till this coming of Christ: which, of all the Disciples, peculiarly (and I think only) John lived to see, and after that wrote his Revelation in the 14th year of Domitian, about the 65t of Christ: This destroying or subduing his enemies and crucifiers (being so terrible, that when it is foretold, Mat. 24. it is generally mistaken for the day of final judgement) is many times in the New Testament, styled the Kingdom of God, and the coming of Christ, the end of all things, and the end of the world, because Christ's powerful presence was so very discernible in destroying of that nation, and that effect of his Kingdom, in bringing his enemies under his feet.  S. 
What other enemies did you mean?  C. 
First, Sin, the great enemy of souls, 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 dispossess him of his hold in the poor 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 withal hoping it was not yet the time for that execution, and in the mean 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 souls of men.  S. 
Are there no other enemies that this King must destroy?  C. 
Yes, two more; First, All wicked and ungodly men, that after all his methods of recalling them to amendment, do still persevere in impenitent rebellions, to whom eternal perdition belongs by the sentence of this King. Those that will not let him reign over them must be brought forth and slain before their King. Secondly, Death itself, according to that of the Apostle, 1 Cor. 15. The last enemy that shall be destroyed is death: he shall despoil the grave, and make it restore all its captives, and then death shall be no more, shall be swallowed up in victory.  S. 
What is required of us in answer and return to this Office of his?  C. 
Principally and by indispensible necessity that we render ourselves obedient, faithful, constant Subjects to this King, hold not out any disloyal fort, any rebel lust or sin against him, but as to a King, vow and perform entire allegiance unto him. But then consequently that we intrust him with our protection, address all our petitions to him, have no war or peace but with those who are his and our common enemies or friends, fight his battles against sin and Satan, pay him our tribute of honour, reverence, obedience, yea and of our goods also, when they may be useful to any poor member of his.  S. 
I shall detain you no longer with less necessary Queries about this Office of his, as, When Christ was inaugurated to it? because I have had the chance to observe by comparingtwo known places ofScripture together (Psal. 110. 1. and 1 Cor. 15. 25.) that [Christ's reigning] and [his sitting at God's Right hand] are all one, from whence I collect that the time of his solemn inauguration to his Regal Office, was at his Ascension.  C. 
You have guessed aright, and therefore I shall not farther explain that unto you, nor put you in mind of any other niceties, but instead of such, rather remember you of the practical conclusion, that this Office of Christ's may suggest unto you, that you are no farther a Christian, than you are an obedient subject of Christ's, that his Gospel consists of commands aswell as promises, the one the object of the Christian faith, aswell as the other.  S. 
O Lord increase this faith in me.  
Please you now to proceed to the second Office of Christ's that of his priesthood.  C. 
I shall, and 
Of Christ's Priestly 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 clear ground to assert.  S. 
What doth the Scripture tell us of priesthood?  C. 
It mentions two orders of priesthood, one after the order of Aaron, the other after the order of Melchizedek.  S. 
What was the office of the aaronical Priest?  C. 
To offer sacrifice, and to bless the people, but especially to sacrifice.  S. 
What of the Melchizedekian Priest?  C. 
It is not improbable that Melchizedek offered sacrifice also, but because the sacred story mentions nothing of him, as belonging to his priesthood, but only his blessing of Abraham, therefore it is resolved that the Melchizedekian priesthood consisted only in blessing. This you will best discern by looking into the story of Melchizedek meeting Abraham, Gen. 14. 18, 19  S. 
What is there said of him?  C. 
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 Priest 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.  S. 
Which of these kind of Priests was Christ to be?  C. 
Christ being considered in the whole purpose of God concerning him, was to undertake both these offices of priesthood, to be an aaronical Priest first, and then for ever after a Melchizedekian Priest, he was appointed first to offer up sacrifice for the sins of the world, which he performed once for all upon the cross, and therein exercised the office of an aaronical Priest, and withal completed and perfected that whole work of satisfaction for sin, to which all the old legal sacrifices referred; and that being done, he was to enter upon his other office of Melchizedekian priesthood, and exercise that continually from that time to the end of the world, and is therefore called a Priest for ever after the order 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 refer to, when it speaks of Christ, and is to be conceived to speak of that, whensoever it indefinitely mentions Christ's Preist-hood.  S. 
But what then? is not Christ a Priest ofter the order of Aaron?  C. 
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 repeat any act of that afterwards, and so now all the Preist-hood that belongs to him is the Melchizedekian. I will set this down more plainly. It is most truly said and resolved, that Christ's death was a voluntary offering and sacrifice of himself once for us, and that will serve to denominate him an aaronical Priest in his death, or rather to conclude that his death was the completion of all the rites & ceremonies (such as the sacrifices) of the aaronical priesthood. But this being but one act never to be repeated again, is not the thing that Christ's eternal priesthood (denoted especially by his unction or Chrism) refers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 aaronical sacrifice, pass for the rite and ceremony before his consecration, or at the consecrating him to be our eternal high priest. For such sacrifices we find mentioned Leu. 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 Christ's consecration to his great eternal preist-hood after the order of Melchizedek, whereupon 'tis said that it became God to consecrate 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Captain 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 Christ's preist-hood 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is said to be an eternal priesthood [thou art a priest for ever] and a priesthood 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 appertain to that one single finite unrepeated sacrifice of himself upon the Cross. 2, that Christ was not inaugurated to this his priesthood till after his Resurrection, as may appear by Heb. 5. 5. Christ glorified not himself to be made an high priest, but he that said unto him, thou art my son this day have I begotten thee. Which words denoting the time of Gods inaugurating him to his priesthood may by the sound seem to belong to his birth, but being compared with Act. 13. 33. and Ps. 110. 14. it plainly appears that they belong to the resurrection of Christ. and Act. 3. 26. 'tis clearly said, God having raised up his son Jesus sent him to bless you; which is a denotation of this priesthood, as I told you; and anon, if you remember me, I will more largely show you.  S. 
Will not this derogate something from the suffering of Christ, or satisfaction wrought by it?  C. 
No nothing at all, but rather demonstrate that this death of his was necessary in a double respect, 1, as an act of an aaronical Priest, and a completion of all those legal 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 eternal Priest, or to make us capable of the benefits of that Preist-hood of his.  S. 
Well then, I shall acknowledge those plain words of Scripture, that Christ is now to us and ever shall be a priest of Melchizedeks Order, and not strive to fancy him still an aaronical priest (that sacrifice being offered up once for all) because I have no ground now for such fancy. But then I beseech you wherein lies the parallel betwixt Melchizedecks' preist-hood, and Christ's? Is it in offering of bread and wine which we read of Melchizedeck, or in any thing answerable to that?  C. 
No, that is the Papists fancy 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 Priest, 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 seen in that story, sets it as an act of hospitality in Melchizedek, contrary to the crabbed niggardliness 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 entertain 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 Priestly acts of Melchizedek are those that follow. Wherein only Christ's Eternal or Melchizedek. priesthood consists.  S. 
What are they?  C. 
1. Blessing us. 2. Blessing God for us.  S. 
What is the meaning of Christ's blessing us?  C. 
You will see that by reviewing the place even now cited, Act. 3. 26. God having raised up his son Jesus sent him to bless us: which now you perceive is a denotation of his Priestly office, the Melchizedek-Preisthood being to bless.  S. 
I do so, but how doth that show me what that blessing is?  C. 
Yes, there are words that immediately follow which clearly describe wherein this blessing consists, in turning away every one of you from his iniquities.  S. 
Be pleased then to make use of that key for me, and show me clearly wherein that part of Christ's priesthood, his blessing of us consists?  C. 
In using all powerful means to convert or turn i e. to bring all mankind to repentance.  S. 
What be those means?  C. 
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 sin, and righteousness, and of judgement,) that is, appointing a succession of Ministers to the end of the world, to work in men's hearts a cordial subjection to that doctrine which at Christ's preaching on earth was not believed. Thirdly, the giving of grace, inspiring of that strength into all humble Christian hearts that may enable them to get victory over sin. Fourthly, his interceding with God for us, (which you know is the peculiar office of the Priest) as he promised he would for Saint Peter, that his faith fail 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 actual donation of that grace) and as a crown of this follows another kind of blessing, actual bestowing of heaven upon such blessed persevering children of his Father.  S. 
What is required of us in answer to this part of his Office?  C. 
First, to seek and pray for grace to descend towards us through this conduit of conveyance. Secondly, to receive it when it thus flows with humble grateful 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 wantonness, or contempt of our meaner brethren, but to the converting and reforming of our lives. And fifthly, to look for no final benefit, pardon of sins, or eternal salvation from that Priest either as suffering or satisfying for us, but upon the good use of his grace, which will engage us to walk painfully here, and to approach humbly to receive our reward, the crown not of our works, but God's graces hereafter.  S. 
What is the second part of Christ's Melchizedek-Preisthood?  C. 
Blessing or praising God for ever in heaven for his goodness, his mercy, his grace towards us poor sinful enemies of his, in giving us the victory over our so bitter adversaries, sin & Satan, & death & hell, by the blood of the Lamb, and the power of his Grace.  S. 
What is our part in this business?  C. 
To follow this precentor of ours in blessing & magnifying that God of all grace, and never yielding to those enemies which he hath died to purchase, and given us power to resist & overcome.  S. 
I do already discern the influence of this Office, thus explained, upon our lives, yet if you please▪ give me your direction, and opinion what is the main practical doctrine emergent from this Office of Christ, especially as it consists in blessing.  C. 
This is it, that from hence we learn, how far forth we may expect justification and salvation from the sufferings of Christ, no farther it appears, than we are wrought on by his renewing and sanctifying and assisting grace, this being the very end of his giving himself for us, not that absolutely or presently we might be acquitted and saved, but that he might redeem us from all iniquity, from the reigning power, aswell as guilt, and that impartially, of all iniquity, and purify unto himself a peculiar people zealous of good works, Tit. 2. 14. without which acquisition of purity, and zeal of good works in us as in a peculiar people, Christ fails of his aim and design 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 travail of his soul, v. 1. dividing his portion with the great, and the spoil with the strong, v. 12. that is, rescuing men out of the power of sin to amendment of life, and to holiness, which is the crown and reward of his pouring out his soul to death, and making intercession for the transgressors. And if he fail 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, than this?  S. 
I acknowledge the truth of what you say to be very convincing, and shall think myself bound in charity to my poor tottering soul no longer to flatter and fool myself with such vain hope, that Christ's active and passive obedience shall be imputed to me, unless I am by his blessing thus qualified to receive this benefit from his death. Yet now I think of it, if Christ's active obedience may be imputed to me, than what need have I of obeying myself? If the righteousness that was in him by never sinning, be reckoned to me, what need I any other initial imperfect inherent righteousness or holiness of my own? this is to me a scruple yet not answered by you.  C 
I confess it is, for I have had no occasion to mention that active obedience of Christ, it being no part of his Priestly Office. And now if you will have my opinion of it, I conceive it clear that Christ's active obedience is not imputed unto any other person. For first, if his active righteousness 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 sins, and so this would exclude all possibility of having Christ's passive obedience imputed to me. For what imaginable reason could be given, why I should suffer for sin, or any other surety for me, 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 clear that Christ's 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 been found in his mouth, or heart, had he ever sinned, he must have suffered for himself, and could no more have made satisfaction for us, than one of us sinners can now do for another. From both which reason 'tis clear that Christ's active obedience will not supply the place of ours, or make ours less necessary, and consequently that our renewed obedience and sanctification is still most indispensably required (though mixed with much of weakness, ignorance, frailties, recidivations,) to make us capable of pardon of sin 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 priesthood heretofore mentioned,) 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 again, who is even at the right hand of God, who also maketh intercession for us? which last words refer 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 again for our justification. The Death of Christ not justifying any who hath not his part in his Resurrection.  S. 
I perceive this theme of Christ's 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 myself 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.  C. 
I shall, and 
Of the Prophericke office of Christ.  promise you not to exercise your patience so largely in that, as in the former.  S. 
Wherein doth his Prophetic Office consist? In foretelling what things should happen to his Church?  C. 
No, that is not the notion we have now of a Prophet (although that he hath also done in some measure, as far as is useful for us.)  S. 
What other notion have you of a Prophet?  C. 
The same that the Apostle hath of prophesying, 1 Cor. 11. 4. & 14. 6.  S. 
What is that?  C. 
Interpreting or making known the will of God to us.  S. 
Wherein did Christ do that?  C. 
In his Sermons, but especially that on the Mount, telling us on what terms blessedness is now to be had under the Gospel, 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 Prophetic Office was exercised in ordaining ceremonies and discipline for his Church, the use of the Sacraments, and the power of the keys, that is, the Censures of the Church.  S. 
What else belongs to his Prophetic Office?  C. 
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 auditors, either in parables, or plain enuntiations.  S. 
What are we to return to this Office of his?  C. 
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 carnal proud reason to the obedience of faith.  S. 
You have gone before me through the names and offices of Christ severally; Is there any influence on practice that all of them jointly may be thought to have, over and above what from the severals you have showed me?  C. 
I shall commend only one consideration to you for this purpose, that Christ being an union of these three Offices, is a jesus or Saviour finally to none but those who receive him under all his three Offices, uniformly into their hearts.  S. 
§ 3 The Lord grant that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I may do so, that I may be not a little way, or a partial, unsincere, but a true Christian.  
What hinders but that you now proceed, according to your method prpoosed, to the particulars of the third rank, the Theological graces and Christian virtues?  C. 
I shall, if your patience and appetite continue to you.  S. 
To begin then with the first, what is Faith?  C. 
There is not any one 
Of Faith.  word in nature which hath more significations than this hath in the Word of God, especially in the New Testament. It sometimes signifies the acknowledgement of the true God, in opposition to Heathenism, sometimes the Christian Religion, in opposition to Indaisme; sometimes the believing the power of Christ to heal diseases; sometimes the believing that he is the promised Messias; sometimes fidelity or faithfulness; sometimes a resolution of conscience concerning the lawfulness of any thing; sometimes a reliance, affiance, or dependence on Christ, either for temporal or spiritual matters; sometimes believing the truth of all divine revelations; sometimes obedience to God's commands, in the Evangelicall not legal sense; sometime the doctrine of the Gospel, 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 senses of it also there are, distinguishable by the contexture, and the matter treated of where the word is used.  S. 
I shall not be so importunate, as to expect you should travail with me through every of these severals, but shall confine your trouble to that which seems most necessary for me to know more particularly. As first, which of all these is the notion of that Faith, which is the Theological Grace, distinct from Hope and Charity, 1 Cor. 13. 13?  C. 
It is there the assenting to, or believing the whole word of God, particularly the Gospel, and in that the commands and threats, and promises of that word: especially the promises. This you will acknowledge if you look 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 believed by adherence, or dark enigmatical knowledge, but hereafter are seen 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 do not see. The foundation on which all hope is built, (for I must first believe 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 only the word and promise of God, and yet upon that an inclination to believe them as assuredly, as if I had the greatest evidence in the world.  S. 
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 seems to be meant as the pattern by which our Faith should be cut out, and upon which both he was, and we may expect to be justified?  C. 
I cannot but commend the seasonableness of the question before I answer it, for certainly you have pitched upon that which is the only sure foundation & groundwork of all true knowledge and resolution in this matter, Abraham being the Father of the Faithful, 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 ourselves to, (or to be justified by) God.  S. 
But what then was the Faith of Abraham?  C. 
Many acts of Abraham's Faith there are mentioned in the New Testament, which were several exercises of that grace in him, but especially two there are, by which in two trials of his Faith he approved himself to God, so far as that God imputed them to him for righteousness, 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 friend of God.  S. 
What was the first of those acts?  C. 
That which Saint Paul refers to Rom. 4. and Gal. 3. his believing the promise of God made unto him, Gen. 15.  S. 
What was that promise?  C. 
It consisted of two parts. First, that God would shield and defend, or take him into his protection, and withal reward him abundantly for all the service that he should ever perform unto him. This promise is set down, v. 1. in these words, fear not Abraham, I am thy shield and exceeding great reward. The sum of which is, that God will protect all those that depend and trust on him, and reward all his faithful servants in a manner and measure inexpressibly abundant, and particularly that he would then deal so with Abraham, a true faithful servant of his, and consequently that he should not fear. This promise it is not said in the text expressly that Abraham believed; but yet it is so far implied that there is no doubt of it, for Abraham's question, v. 2. [What wilt thou give me, seeing I go childless?] is in effect a bowing and yielding consent to the truth of this promise, and firmly depending upon it: and thereupon proceeding to a special 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 only heir apparent) all the wealth in the world would not be valuable to him, and thereupon as a reward of that his former faith, on the former promise God proceeds to make him that second more particular promise, which I called the second part of it.  S. 
What was that?  C. 
The promise that he should have an heir 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 believed that he should be the father of many nations, accordingly as had been said to him by God.] So (i e. as the stars of heaven) shall thy seed be. This second part of the promise being a particular contained before under the general of rewarding him exceedingly, but not till now explicitly 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 trial whether his former belief 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 believing; and than it follows that in this trial he was found faithful, he believed, v. 6. (or as Saint Paul heightens it, beside or beyond hope he believed, Rom. 4. 18.) and God counted it to him for righteousness, i. e. took this for such an expression of his faithfulness and sincerity and true piety that he accepted him as a righteous person, upon this performance, though no doubt he had many infirmities and sins which he was or had been guilty of in his life, unreconcilable with perfect righteousness.  S. 
What was the second of those acts of Abraham's faith?  C. 
That which Saint james mentions c. 2. 21. and Saint Paul, Heb. 11. 17. offering up his son Isaak upon the Altar. For God having made trial before of his faith, in one particular, that of believing his promise; makes now a new trial of it in another, that of obedience to his commands: for when God gives commands aswell as promises, the one is as perfect a season and means of trial 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 me to the trial, 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 liveless habit of faith, without any vital acts flowing from it: which yet are the things that God commandeth, and without yielding of which in time of trial (or when occasion is offered) the habit will not be accepted.  
And this I conceive the clearest way of reconciling Saint james and Saint Paul, Abraham was justified by faith, saith Saint Paul, Rome, 4. and not by works, i. e. by believing and depending on God for the performance of his promise, and resigning himself up wholly to him to obey his precepts; or more clearly by that Faith which howsoever it was tried, whether by promises of strange incredible things, or commands of very hard duties, (killing his only son) did constantly approve itself to be a true saith, and so was accepted by God, without performance of absolute unsinning obedience, much more without performance of the Mosaical law, (Abraham then being uncircumcised) which two things, one or both, are generally by Saint Paul meant by works. But than saith Saint James, Abraham was justified by works, i. e. his Faith did approve its self by faithful actions, particularly by offering up his son, an act of the greatest fidelity, and sincerity, and obedience in the world, and if in time of trial he had not done so, he had never passed for the faithful Abraham, had never been 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 separating faithful actions or acts of Faith, from Faith, or the condition of justification, but absolutely requiring them as the only things by which the man is justified, only Saint Paul mentions the works of the law, and excludes them from having any thing to do toward justification, leaving the whole work to Faith; and Saint James, dealing not with the Jews, but with another kind of adversaries, hath no occasion to add that exclusive part, but rather to prevent or cure another disease which he saw the minds of men through mistake and abuse of Saint Paul's doctrine possess't with, or subject to (thinking that a dead habit of Faith would serve the turn, and mistaking every slight motion or formal profession (such as bidding the poor go, and be rich, and giving them nothing, v. 16.) for that habit of faith) and in opposition to that, resolving that the Faith which in time of trial, when occasion is offered, doth not bring forth acts, is such a dead carcase 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.  S. 
I thank you for this very plain delineation of Abraham's Faith: be only now pleased, to prevent any mistake of mine, to change the scene, and bring home the whole matter to mine own heart, and tell me what is that Faith which is required of me, and which alone will suffice to denominate me a child of Faithful Abraham, and which will be sure to be accounted to me for righteousness by God; and this you may please to do only with reflection, and in proportion to what you have already told me of Abraham.  C. 
I will obey you. The faith which is now required of you, and which God will thus accept to your justification, is a cordial sincere giving up yourself unto God, particularly to Christ, firmly to rely on all his promises, and faithfully to obey all his commands delivered in the Gospel: which will never be accounted that sincere cordial faith, unless you do (whensoever any trial is made of you) act and perform accordingly, believe what Christ hath promised in the Gospel, against all spiritual or worldly temptations to the contrary, and practice what Christ commands against all the invitations of pleasure or profit, or vain glory to the contrary; to which purpose it is, that Christ saith, that they cannot believe, which receive the praise of men: by that one carnal motive, as an example or instance of the rest, illustrating this truth, that he that the World, or Flesh, or Devil, can carry away from the profession of, and obedience to Christ, is no son of the faithful Abraham, no believing Disciple of his. For if it be said that Abraham was faithful before these acts of his Faith, at least before that second of them, that of obedience, being justified upon the believing the promise before, Gen. 15. and so that you may have true faith, before you produce those effects of it, at least by believing the promises of Christ you are so justified, without respect unto (or abstracted from) this obedience to his commands, I shall soon satisfy that scruple, by confessing the truth of it as far as concerned Abraham, on this ground, because Abraham was by God (who saw his heart) discerned to be faithful 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 only with a promise, he gave full credit to that, and still gave evidence of his fidelity, as fast as occasions were offered, which God, that saw no maim 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 uniform 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 only with the promise, as (be it but this) that Christ will give rest to all that being weary come to him, or for temporal things, that he will never fail 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 Abraham's, the whole Gospel being already revealed and proposed to thee as a summary of what thou art bound to believe 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 all the Commands, yea and Threats of the Gospel; and all these are to be received uniformly with a cordial faith proportioned to each of them, assent to all his affirmations, dependence on all his promises, resolution of obedience to all his commands, (even those hardest sayings of his, most unacceptable to flesh and blood) and fear 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 trial shall be particularly made of thee, in which kind soever it happens to be first, thou must express 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 righteousness; 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 sin, all blemish, all imperfection, but without all falseness, faithlessness, hypocrisy) honestly, sincerely through such trials. For though God may approve and justify thy faith and thee, before or without any trial, any performance, (beholding all in the heart which men do in the actions) yet when those trials are made, and the performance not met with, 'tis then apparent even to men and thy own soul, 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 heartless liveless Faith. But when upon such trials God meets with his desired expected returns, he than justifies the fidelity or Faith of that man, and consequently that man himself, who hath showed himself so faithful; and so (by the purport of the New Covenant, through the sufferings and satisfaction of Christ) he imputes not to that man the sins of his former, nor frailties & infirmities of his present life.  S. 
You have given me a large account of my demand, and I can find nothing wanting to my present satisfaction but the more distinct descending to the several parts, and branches of faith, that I may more nearly look into the severals of my duty in this matter, wherein I am so mightily concerned.  C. 
I shall give you that without detaining you long, or adding much to what hath been already said, only by giving you the object of true faith, which is of two sorts, Either God himself, Or the Word of God; God who is believed in, and the Word of God as the rule of that Faith, or matter to be believed, 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 comprised in the Books of Canonical Scripture) these special parts which do divide the whole Scripture between them. 1. The Affirmations of Scripture, whether by way of Historical Narration, or by way of Doctrine. 2. The Promises of God, both in the Old and New Testament, but especially the promises of the Gospel, both such as belong to this life, and specially those that belong to another. 3. The Commands of God, whether the Natural Law of all mankind written in our hearts by the finger of God, made up in the frame of the humane soul, and more clearly 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 Gospel, those terrors of the Lord, set on purpose to drive and hazen us to amendment of our sinful lives. All these put together, are the adequate object of our Faith, which is then cordial 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, fiducial reliance on the promises, obediential submission to the Commands, and humble fear and awe to the Threats.  S. 
I have heard much of a General, and a Particular Faith, and that the General is little worth without the Particular. Tell me whether that be appliable to the Faith you now speak of?  C. 
Being rightly understood it is.  S. 
What then is the General and Particular Faith as it refers to the Affirmations of Scripture?  C. 
The General, is a belief of God's 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, assoon as ever I am so convinced, or have means sufficient offered me so to convince me, and yet more particularly the acknowledging of those truths which have special marks set upon them in Scripture to signify them to be of more weight than 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 eternal, Jo. 17. 3. The Doctrine of the Trinity, into which all are commanded to be baptised, and those other fundamentals of faith which all men were instructed in anciently before they were 
Vid: Cyrilli H●●ros: catech.  permitted to be baptised, contrived briefly into the compasle of the Apostles Creed, a summary of Christian faith or doctrine necessary to be believed.  S. 
What is the General and Particular Faith, as it refers to the Commands of the Gospel?  C. 
The General is an assent to the truth and goodness of those Commands in general, as they concern all men, that is, believing 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 myself, as the necessary and proper rule of my life, the resolving faithful obedience to them.  S. 
What is it as it reforres to the Threats?  C. 
The General is to believe that those Threats will be (and that it is most just they should be) executed upon all against whom they are denounced: The Threats under oath absolutely, non-admission into God's rest to all disobedient provokers, Heb. 3. 11. the conditional Threats conditionally, i. e. unless we repent, and use the means to avert them. The Particular is to resolve, that except I get out of that number, I shall certainly find my part in them.  S. 
What, as it refers to the Promises?  C. 
The General is the believing the truth, infallible truth of the Promises, which Promises (the object of that Faith) being generally conditional, 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 General faith is to believe undoubtedly, that this rest shall be given to all that perform this condition, to all humble faithful penitentiaries; and to believe that it belongs either absolutely to all, or to any but those who are so qualified, is to believe a lie; No piece of Faith, but fancy or vain conceit, which sure will never advantage, but betray any that depends upon it.  S. 
What then is the Particular Faith terminated in this conditional Promise?  C. 
Not the believing that the Promise belongs absolutely to me, (for it doth not, any longer than I am so qualified) nor the believing 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 piece of God's word) but it is made up of these three things, 1. the confident persuasion that if I fail not in my part, Christ will never fail in his; if I do 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 myself to perform the condition on which the promise is made; as when rest being promised upon condition of coming, I come upon that invitation, than this coming of mine may be called particular application; as when a picture is so designed and set, as to look on every one that comes in at the door, & on none else, the way to be particularly looked on, i. e. to apply the eye of the picture particularly to me, is to come in at that door. And 3. the comparing the conditional Promise to my particular present estate by way of selfe-examination, and thence concluding upon sight of the condition in myself, 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 real and sincere, gives me a certainty of the object, seals the Promise to me in heaven, which will remain firm, though 
Certitudinem obiecti.  I never know of it. The third, if it be on right judgement of myself, may give me the other certainty, i. e. ascertain me that I am in the number of God's children; but there being so 
Certitudinem subiecti.  much uncertainty whether I judge aright of myself or no, and there being no particular affirmation in God's 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 life, having finished his course and; persevered, Saint Paul could say without doubting, henceforth there is laid up for me a crown of righteousness. 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 God's promises, but only from an humble conceit of his own 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 rendered [in you] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signify very frequently in the Scripture, and peculiarly in a place parallel to this, Exod. 17. 7. among you, or in your congregation. And so the sense 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 Greek, and the meaning appears by the context to be) Know ye not, discern you not, yourselves, that the power of the Gospel is come among you, by my Apostleship? and then by way of answer [Except you be reprobates] you are obdurate insensate creatures undoubtedly unless you do.  S. 
You have showed me the difference betwixt General and Particular Faith, and I shall not follow that matter any farther, but I pray help me in one difficulty. We are said in Scripture to be justified by faith, and we hear much talk of a justifying faith; I pray, tell me what Faith this is, to which Justification is attributed?  C. 
First let me tell you that Faith, in whatever acception, is no proper efficient cause of justification, for such is only God through the satisfaction of Christ, accepting our persons and our weak performances, and not imputing our sins: in which act nothing in us can possibly have any, so much as inferior instrumental, efficiency; the most that can be said is, that 'tis a condition without which God, that justifies the penitent beleiver, will never justify the impenitent infidel, 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.  S. 
But than what Faith is this which is the condition of our justification?  C. 
That Faith which we showed you was Abraham's Faith: or infewer words, the receiving the whole Christ in all his offices; as my King, my Priest, my Prophet, whereby I believe the Commands as well as the Promises of the Gospel; or take the Promises as they are, i. e. as conditional Promises. And this a cordial practical belief, a firm resolution of uniform obedience and Discipleship, faith made perfect by works, Ja. 2. 22. Intimating, that without the addition of such works, such obedience Evangelicall, it would be imperfect, unsufficient to this end, that is, to our Justification. The same is called in a parallel phrase, faith consummate by love, Gal. 5. 6. (which indeed we render working by love, but the Greek and Syriack signifies consummate 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by love) that is, by acts of Christian Charity, and therefore in two parallel places is thus varied, in one we read instead of it the new Creature, Gal. 6. 15. in another, the keeping the Commandments of God, 1 Cor. 7. 19  S. 
But how then is it so often said that we are not justified by works, Gal. 1. 16. and Rom. 3. 28. that we are justified by faith without the deeds of the law?  C. 
I have in effect already told you, and shall in a word again tell you. The word works] and deeds of the law, in those places signifies perfect legal obedience, or circumcision, and the like Judaical out-dated Ceremonies; and Faith] the Evangelicall Grace of giving up the whole heart to Christ, without any such perfect obedience, or Judaical observances; and so 'tis truly said, we are justified by Faith without them: i. e. without such works, such perfect obedience; yet not excluding, but including that Evangelicall obedience, for without that Faith is dead, saith Saint James, 2. 17. and then sure not able to justify any. And therefore you may observe in that Apostles discourse, Ja. 2. he affirms that Abraham was justified by works, v. 21. and makes that a parallel phrase to that of the Old Testament Abraham believed God, and it was imputed to him for righteousness, v. 23. where, as [justification] and [imputed to him for righteousness] are phrases of the same importance, so are [works] and [believing] also.  S. 
The reason of it, I conceive, is because Faith always brings forth good works, or if it do not, it is no true Faith.  C. 
I am not altogether of your opinion, for I conceive it very possible for me to believe, 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 sense, but yet it may be a true Faith, for so much as it is; I may truly, without all doubting, believe the promise of mercy and salvation to the true penitent, and none else, which belief is very fit and proper to set me a reforming and amending, and yet 'tis possible for temptations of carnal objects to persuade me to defer this duty, nay never to think fit to set myself to the performance of it, the present pleasures of sin may outweigh in my debauched choice those future. spiritual joys; nay I may see and like them, and yet for the present embrace the contrary, the will of man being a middle free faculty, not absolutely obliged to do 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 reign there, if the will chooseth what Faith recommendeth, than it bringeth forth all manner of good works; and so then 'tis the consummation of Faith by Charity and Good works that God accepteth in Christ to justification, and not the bare aptness of faith to bring forth works, if those works by the fault of a rebellious infidel will be not brought forth.  S. 
But is there no one peculiar act of Faith to which justification is particularly imputable?  C. 
That to which justification is promised, is certainly the giving up of the whole soul entirely unto Christ, accepting his promises on his conditions, undertaking Discipleship upon Christ's terms; But yet 'tis possible that some one act of faith may be more excellent and acceptable in the sight of God than others; as that humble act of the faithful servant, that when he hath done all, acknowledges himself unprofitable, and so excludes all glorying, (which the Apostle makes very necessary to justification, Rom. 4.) expects all good from God's free mercy in Christ, with-without any reflection on any of his own performances; or again that of full trust, affiance, reliance, rolling ones self 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 means prescribed by Christ, or else reliance may prove presumption after all. And however it is, we must add to our faith, virtue, etc. or else our faith may still be dead, liveless, being alone, that is, unable to stand us in any stead to the desired end.  S. 
I could hear you and propose scruples to you for ever on this argument, but I desire to carry away only so much of this subject of faith as may tend to the increase 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 only vary, not end your trouble, and advance to the next Theological Grace, that of Hope, and desire your directions in that particular.  C. 
This Grace is subject to 
Of Hope.  some mistaking, and therefore I shall desire you to mark carefully what I conceive of it.  S. 
What is Hope?  C. 
It is a patient comfortable expectation of the performance of God's promises, belonging to this life, or a better.  S. 
What is the ground of Hope?  C. 
Some sure word of promise assented unto by faith.  S. 
What is the object of Hope?  C. 
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 help us to see any thing into, but being believed by faith, becomes the object of Hope. And 'tis observable, that seven times in the Acts of the Apostles, the word Hope refers 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 inferior degree, and as they refer to that, and in order to that great treasure of our rejoicing. 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.  S. 
What is that Secular Hope  C. 
A reliance on God that he will send me whatsoever is good for me.  S. 
What is the object of that Hope?  C. 
Good successes, good things.  S. 
Am I bound to hope that all things that are good for me shall befall me?  C. 
I must answer you with some caution: First, Those promises are conditional, All things shall tend to good to them that love God. If we be lovers of God, than that promise belongs to us, not else. And consequently then we are to hope it, not else; Ye that fear the Lord, hope in the Lord, saith the Psalmist.  S. 
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?  C. 
There is another condition required in him first before that promise belongs to him, and consequently before he is bound to that hope.  S. 
What is that?  C. 
To pray for them, for the having and finding, is promised to none but to them which ask and seek; yea and to use the means ordinary and lawful, which are in order to that end, as labour, and the like. (among which mercifulness and liberality is one, to which the promise of secular wealth is most frequently made, and the contrary threatened with want.)  S. 
Well then, must the servant of God having prayed, and used those means, hope and be assured that that which he thus prays for, shall be granted him?  C. 
Yes: either formally, or by way of aequivalence; either that, or something that is better; or again either now or when God fees fitter for him: for this must be allowed God to be able to choose for us better than we can for ourselves, both for the thing itself, and the time of conferring it. For many times, that which we ask, would, if it should be granted, be worst for us, and perhaps tend to our destruction; and than God by denying the particular matter of our prayers, doth grant the general matter of them, which always is that which is best for us. Sometimes again he defers 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.  S. 
Are we bound then thus to expect and hope, in every thing that we pray for?  C. 
Yes, we are, and the want of that is the sin of wavering or doubting, noted by Christ and his Apostles.  S. 
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?  C. 
The person that is to make good this promise to me, which is God himself. And therefore we are so often exhorted to hope in the Lord, etc. For as in the other affections, we are not only angry at the injury, or the provoking thing done to us, but at him that did it, and we do not only fear pain and punishment, but him also that can inflict it on us; so we do not only hope for Heaven, or for any other good thing, but for God as the fountain of our bliss, and through whose mercy it is, that it befalls us. This is called hope in him, or (as it should rather be rendered) Hope on him, 1 Joh. 3. 3. And this is a special act of Christian hope, to be thus unbottomed of ourselves, and fastened upon God with a full reliance, and trust, and dependence on his mercy.  S. 
I thank you for this direction. Give me leave to proceed. What be the seasons and opportanities of this Hope?  C. 
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 trial, and the sense runs thus. Tribulation is a season and a means to work patience, and that patience to produce approbation, as of one that is tried in the fire, and hath past the test. And this a means to work an Hope or expectation of reward, and that Hope will keep from being ashamed of those sufferings, and make us rather rejoice in them, as in benign auspicious signs that in another world there is a reward for the righteous, because in this life the contrary rather. So Rom. 12. 12. Rejoicing 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 bitterness to deter from the ways of God, than the Hope of future joys to be exchanged for that bitterness, and to outvie and preponderate that pleasure, comes in seasonably. 3. The Time of mourning for the dead, which the assured Hope of a Resurrection will moderate and alleviate.  S. 
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?  C. 
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 natural 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 spiritual matter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is, if it be not grounded on some promise, but presumption.  S. 
There is no promise in Scripture for every particular man's eternal salvation, yet sure every man is bound to hope he shall be saved.  C. 
This is the misprision I desired to anticipate and forestall in you, and now I must be fain to cure, seeing I could not prevent it. To which purpose you must again remember, that God's promises being the grounds of Hope, and those promises being but seldom 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 justly hope for that, though to the ungodly it be matter rather of fear, than Hope; but for a happy or joyful Resurrection to life, a blessed future state there is no absolute unlimited, but conditional limited promise, to the true penitent believer, and none else; for to all others God hath sworn, 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 do 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 carnal impenitent, his Hope shall perish also; sure never be able to keep him from perishing.  S. 
What then is the Christian Hope in this particular?  C. 
It is an assurance, 1. That though my sins be never so great, they may be pardoned me, if the condition to obtain that pardon be not neglected. 2. To hope cheerfully and confidently upon the observation of those means. 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 cheerfully for God's performance. In brief, the Hypocrite or unreformed sinner may have some room for Hope suppositively if he do 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 only Christian Hope. For by this you shall know a Christian Hope from all other, that he that hath it purifies himself. The Hypocrite or carnal man hopes, and is the wickeder for hoping, he fears nothing, and so discerns not the necessity of mending; The best way to reform such a man, is, to rob him of his Hope, to bring him to a sense 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 conditional promises, (and that condition being purity, holiness, 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? conditional promises, c. 6. 17.) let us purify ourselves, etc.  S. 
But is not Despair a sin? and doth not that consist in not hoping for Heaven?  C. 
The want of the Christian Hope is a sinful despair, but not the want of all kind of Hope, the thinking it impossible his sins should be forgiven though he should be never so truly penitent, is a sin, but that rather of infidelity, than despair, it being the dis-beleeving an eternal 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 believes himself 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 sin; but for him that lives an impenitent sinner, not to hope for mercy as long as he doth so, is sure no sin superadded to his impenitence; his impenitence is a sin, but that being supposed, his not hoping is but duty and justice; the contrary would be a greater sin and a more desperate sign. So that not every not hoping for Heaven is the sin of Despair, but rather the peremptory contempt of the condition, which is the ground of Hope. The going on (not only in terrors and amazement of conscience, but also) boldly, hopingly, confidently, in wilful habits of sin, which therefore is called desperateness also, and the more bold thus, the more desperate.  S. 
But what if a godly penitent man should either doubt of his salvation, or not at all hope for it?  C. 
If that doubting or not hoping be only grounded in a false judgement of his own repentance and sincerity, in conceiting too meanly of himself, in thinking himself no true penitent, when he is; this will not be the sin of Despair; no nor infidelity neither: because if he could believe his penitence sincere, (the want of which belief is not the dis-beleeving of any part of God's word, because that saith nothing of him particularly) he would assuredly hope; and now that only his humility makes him so comfortless, there is certainly no sin in that.  S. 
But what if a sinner be so overwhelmed with sorrow, as not to lay hold on the promises at all, is not this the sin of Despair?  C. 
The trial of him will be by examining whether he purify or no, that is, whether his sorrow bring forth fruits of amendment; if so, this is not the sin 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 himself. But if this trouble of mind set him a sinning farther, like Judas, who had sorrow but then hanged himself, this is Despair indeed.  S. 
I shall solicit you no farther in this point, but for your prayers that God will keep me from all premature persuasion of my being in Christ, that he will give me that Hope that may set me a purifying, and not suffer me to go on presumptuously or desperately in any course. Only upon occasion of this Grace of Hope, give me leave to ask you whether he that now lives in sin, 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.  C. 
By no means. Because God hath made no such promise that he shall repent, nor without Repentance, that any man shall have Heaven. This is a groundwork of carnal security, and no degree of the Grace of Hope.  S. 
Once more: may he that hath gone on in a continued course of sin, and at last is overtaken with God's judgements, (and seeing Hell gates open upon him, doth grieve for his former wicked life, and upon that hopes for mercy,) be conceived to be saved by that Hope?  C. 
I list not to pass sentence on any particular, because I cannot throughly discern his state; only I can say in general, I know no promise of pardon in Scripture, to a bare deathbed 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 seldom true, when it is late, nor can well be known to be true, but by persevering fruits which require time. And though a serious purpose of amendment 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 judgement, 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 groundless Hope, or a bare Hope without the other conditions, to which the promises belong, will never be able to save any.  S. 
Shall we now proceed to the third Grace, that of Love or Charity?  C. 
Most willingly: it is a precious Grace, and that which Saint Paul prefers before Hope and Faith.  S. 
But is any Grace to be preferred before that of Faith? (I thought that had been the most necessary Gospell-grace.)  C. 
It is most certain 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 only 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 always the most necessary, and consequently the great necessity of Faith is no argument of its dignity in comparison of this other Grace. For 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 firmly built but when grounded in Faith, and when 'tis so, 'tis far more excellent than its foundation. Besides, Charity is a Grace not out-dated in Heaven, as Faith and Hope are.  S. 
But what is Charity?  C. 
The sincere love of God, and of our neighbour for his sake.  S. 
Wherein doth the love of God consist?  C. 
As love in its latitude is of two sorts, of Friendship, and of Desire; the first betwixt friends; the second, betwixt lovers, the first a rational, the second a sensitive love; so our love of God consists of two parts. 1. Esteeming, prising, valuing of God. 2. Desiring of him.  S. 
How shall I know whether I do Esteem God as I ought to do?  C. 
If you would be content to do any thing or suffer any thing, rather than lose his favour, rather than displease him. If you love me, (saith he) keep my Commandments. And therefore loving him and obeying him, love and works, (to wit, Evangelicall works) are taken for the same thing in Scripture.  S. 
How must this love be qualified?  C. 
The special qualification, or rather indeed essential property of Charity, is the sincerity of it, as that is opposite to hypocrisy or a double heart, or divided love, or joining any rival or competitor in our hearts with him. The loving God above all, and all other for his sake, this is set down both by Moses and Christ in these words; Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, & with all thy strength. The Heart, as I conceive, signifying the Affections; The Soul the Will, or elective faculty; The Mind the Understanding or rational faculty; And the Strength the powers of the body for action; and all four together, making up the whole man, and the word All, affixed to each, not to exclude all other things from any inferior part in my love, but only from an equal or superior, to exclude a partial or a half love.  S. 
What are the motives that may stir up this love in my heart?  C. 
1. The consideration of God's 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.  S. 
What is that other part of love which you call the Desiring of him?  C. 
The actual appetition or fastening our affections on him, desiring to enjoy him. 1. His Grace, or sanctifying Spirit here. And 2. The perpetual vision of him hereafter. The former part of this is called, hungering and thirsting after righteousness. A hatred and impatience of sin, a desiring to be out of that polluted condition, and to be made like unto God in holiness 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 means, 1. of resisting sin, and 2. of receiving, and 3. of improving of Grace; that one principal desire of david's, That he might dwell in the house of the Lord all the days of his life, t● behold the fair beauty of the Lord, and to visit his Temple.) The latter part of this is called by the same David, the longing of the soul after God; by Saint Paul, desiring to be dissolved, and to be with Christ.  S. 
What are the motives to this kind of love?  C. 
1. God's loving us first, and dying for us, an expression of that love able to constrain and extort a reciprocation or return of love. 2. The true superlative delight even to flesh and blood, that is, in sanctity, and the practice of Christian virtues beyond all that any sensual pleasure affords, so great that when they are expressed by the Apostle in these words, [Neither eye hath seen, nor care heard, neither hath it entered into the heart of man toconceive what things God hath prepared for them that love him.] They are ordinarily mistaken for the description of Heaven. 3. Those joys in the vision of God in another life, thus described by the Psalmist, In thy presence are fullness of joys, and at thy right hand pleasures for evermore.  S. 
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?  C. 
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 inferior 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 God's sake, and in that order that he prescribes them.  S. 
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?  C. 
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 sin either in respect of the object, or the excess, yet through the nature of man's sense may express its self more sensitively toward that inferior object, then toward God himself; and this is a piece 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 soul; 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 actual competition betwixt God and that any thing else that could not be held without sinning against God, what then I would really do. This may best be understood by that other passion of sorrow. I may weep more for the loss of a friend, then for my sins, 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 firmly rooted, though not so passionately expressed, as through the infirmity of our flesh, and nearness of other objects to it, our love to them is wont to be.  S. 
Shall we proceed to the other branch of Charity, that of our Neighbour, and first, what do you mean by the word Neighbour?  C. 
Every man in the world, for so Christ hath extended the word, Luk. 10. 36, 37. Not only to signify 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 appears by the parable in that place.  S. 
What is the love of my Neighbour?  C. 
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.  S. 
In what degree must this be done?  C. 
As I desire it should be done to myself.  S. 
How is that?  C. 
Why, in all things to deal with other men as (if I might be my own chooser,) I would wish that other men, nay God himself, should do to me. This will certainly retain me within the strictest bounds of justice to all men I have to deal with, (because it is natural to desire that all men should deal 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 merciful to me.  S. 
But will not my love of God be sufficient (without this other love of my neighbour) to denominate me Charitable?  C. 
It will not. 1. Because this loving my neighbour is one, nay many of the Commandments which he that loveth God must keep, 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 ourselves, and prove liars, had we not this evidence to testify 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 seen, how can he love God whom he hath not seen? 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 himself) not so as to divest himself of it, but to accumulate it on this image here below, communicating all his claims to it, to which claims of God, our relation to our brethren superadding one more, that of acquaintance, and affinity of our humane nature, expressed by those words, [his brother whom he hath seen] it follows in all necessity, that he that loves not his brother, that behaves not himself to all men, superiors, equals, inferiors, strangers, friends, enemies, Turks, jews, Heathens, Heretics, sinners, according as the rules of Christian charity, of justice and mercy oblige him, is not a lover of God.  S. 
Is there any more that I need know concerning this grace?  C. 
No more at this time? The particulars farther considerable will come in out road hereafter.  S. 
Your proposed method than leads me to Repentance 
Of Repentance  next; what is Repentance?  C. 
A change of mind, or a conversion from sin to God. Not some one act of change, but a lasting durable state of new life, which I told you was called also Regeneration.  S. 
But is not Regeneration an Act of new birth?  C. 
No, it is the state of new life, (called the New Creature) living a godly life, or like sons or children of God, for the Scripture phrase, to be regenerate or borne again 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 returns him the obedience of a son-like gracious heart, lives like a son in his family, and never goes from him with the prodigal into the far Country.  S. 
Of what parts doth Repentance consist?  C. 
Not properly of any, it being nothing else but a change of mind 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.  S. 
What are those preparatives then?  C. 
1. Sense of sin. 2. Sorrow or contrition for sin. 3. Confession of sin. 4. Disclaiming, forsaking, resolving against sin.  S. 
Wherein doth the Sense of sin consist?  C. 
In discerning, 1. The Odiousness. 2. The Danger of it.  S. 
What Odiousness?  C. 
1. How it displeaseth God, and makes us odious in his sight. 2. How it defiles and defames us, turns 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.  S. 
Wherein doth the Danger consist?  C. 
In bringing 1. the curses of this life upon us. 2. temporal death. 3. eternal plagues and torments in another world.  S. 
What then is a Sense of these?  C. 
1. A conviction of the truth of these. 2. A serious consideration and pondering of this important truth as it concerns our endless weal and woe. 3. A being affected with it, so as to humble our souls in that sense, which leads to sorrow and contrition.  S. 
What is sorrow and contrition for sin?  C. 
A being grieved with the conscience of sin, not only that we have thereby incurred such danger, but also that we have so unkindly grieved and provoked so good a God, so compassionate a father, so gracious a redeemer, so blessed a sanctifier.  S. 
Is it not sufficient to grieve in respect of the danger and damnation which sin betrays me to, and is not such grief contrition?  C. 
No, it is but attrition, which any man living would have, when he saw such danger near; he would be pricked at heart, and be ill pleased to 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 seldom or never follows 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 keys, i. e. by the absolution of the Priest, is turned into contrition, is a most ridiculous deceit of souls; for there being no promise of Scripture that such attrition alone, or flying from the wrath to come, Mat. 4. shall be sufficient to obtain pardon without bringing forth fruit worthy of repentance; the Priest that absolves any on no better grounds than those, goes beyond his commission, and by telling a lie, can never make that lie become truth, by absolving an uncontrite sinner, cannot sure make him contrite, either in reality or in God's 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.  S. 
What think you then of that sorrow and compunction, that the approach of death and terrors of the Gospel bring men to?  C. 
If it be a bare sorrow and compunction, only respecting those present terrors, and advancing no higher, then certainly it hath no promise of mercy belonging to it. But if that which begins thus, by God's mercy allowing of time, and by his Grace using these terrors for the softening of the heart, improve farther into sorrow for displeasing of God, and from thence into a real sincere resolution to amend and forsake sin, than these superstructions have a promise of mercy belonging to them, though that foundation had not. The only 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 himself, but by the fruits of it, after wards in time of temptation. For 1. the man himself may through self-love take that for Godly sorrow and resolution of amendment, which is only sorrow for his own danger, and willingness to avoid that, and again, when foreign temptations are out of the way, and by disease, etc. inner flames quenched in him, he may resolve against those sins which before he had lived in; or, by way of natural revenge, he may vow never to return to those sins which he hath had such experience of, for the emptiness and damningnesse of them, and so think himself a complete penitent. And 2. the sensitive expressions being oft as great for the one as the other, nay greater for danger then for sin, and from weakness of body, then change of mind, the confesfor 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 return again, and perhaps some new that were not before in his road, then if the sorrow continue as great, and the resolution as earnest, and persevere to hold out in despite of temptations to the contrary, and take not up any new sins 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 means of trial being allowed, the matter prove otherwise, if the penitent return to his former jollity, and luxury, or instead of those nauseated sins, make some other choice of a new path to hell, entertain covetousness instead of prodigality, spiritual pride instead of carnal 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 been 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 trial hath been made, either to evidence the sincerity or unsincerity, then that which remains for us is, not to judge, but to leave him to God's inspection, who can see without those ways of trial, and discern what it was in its self, attrition or contrition, sincere or not sincere, whether it would have continued (or no,) a through change of mind; and consequently will accept the will for the deed, if it be a firm and ratified will, and not else. And so in brief, 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 turn, is the most reckless presumption in the world; and that which I am sure hath no promise of mercy annexed to it.  S. 
I shall satisfy myself 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 thief on the cross which is so common ground of security, and presumption to carnal livers; because I already discern reason to think his state the state of true contrition and conversion, and not only of attrition, because in those minutes he lived on the cross, he gave such evidence of this in confessing and praying to Christ, when his own 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 detain you no longer with questions of this nature, but proceed to inquire more particularly of Contrition.  
What sins must be taken in by it, or for what must this Godly sorrow be conceived?  C. 
For all kinds and sorts of sin. 1. For the weaknesses, frailties, and pollutions of our nature, our proneness and inclinations to sin; for though these being unconsented to, are no actual sins, yet are they matters of true sorrow, and grief, and humiliation to a true Christian, as infelicities, if not as sins; that he is such a polluted uncle●●● creature, and so apt to fall into all sin, if he be not restrained and prevented by God's Grace. 2. For the sinful 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.  S. 
How can Contrition, which you called a preparative to repentance, and so to regeneration, include sorrow for the sins of the regenerate life?  C. 
I told you these preparatives to repentance do also accompany it wheresoever it is; and in that respect it will be clear, that Contrition is not one initial act of sorrow for sin past, but also a current permanent state of sorrow and humiliation for sin present, and through the whole life never outdated.  S. 
What now is Confession of sin?  C. 
It is of a sorts. 1 to God, 2 to men, especially the Presbyters.  S. 
What is Confession to God?  C. 
An humble, sorrowful, acknowledgement of sin 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 sin, of which I know myself guilty. 3 By aggravating these sins upon myself, by the circumstances and heightening accidents of them. 4. By comprising all my unknown unconfest sins under some such penitentiary form, as that of david's, who can tell how oft he offendeth, cleanse thou me from my secret faults.  S. 
How doth the necessity of this appear?  C. 
Beside the practice of David and other holy men in scripture, by these express texts: If we confess our sins, God is faithful and just to forgive us our sins; and he that confesseth and forsaketh shall have mercy.  S. 
But why then should we confess to men, and particularly to Presbyters?  C. 
1. Because we are commanded by Saint James, 5. 16. to confess our faults one to another, that we may be capable of one another's prayers. 2. Because the context there seems very probably to mean the Presbyters when he saith [one to another] for speaking of the sick man, he bids 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 confess to, but to them. 3. Because there being 2 parts in sin, the guilt and the corruption, the one to be pardoned, the other cured; the first being confessed to God, to obtain his pardon ought also, if it have been 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 deter from sin, whom it had invited to it: And for the cure, it will sure be very profitable to advise with others, especially the Physicians of the soul, how and by what means this cure may be wrought, how a raging sin may be subdued, occasions to it avoided, to which end alone the disclosing of the particular state is more than profitable; and this being supposed, it will be acknowledged necessary for a Christian not to despise such proper useful means to a necessary end, unless without that help he can direct himself, which ignorant men and habituate sinners in any kind will hardly be able to do. 4ly, Because this may much tend to my comfort, when another upon a strict survey and shrift of my former life, and present testification of my repentance, may upon good grounds give me absolution, and pass judgement on me, better than I can do on myself.  S. 
What is the fourth preparative to repentance?  C. 
A firm resolution, and vow of new life. 1. An abjuring of all my former evil ways, i. e. both of the sins themselves, and the occasions which were wont to bring me to those sins; secondly a resigning myself 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 perform.  S. 
What now is the penitent state?  C. 
The actual continued performance of these resolutions, both when occasions are offered, and when temptations to the contrary.  S. 
But what if those resolutions be not then performed?  C. 
Then is not that to be accounted a penitent or regenerate man.  S. 
But what? are no sins compatible with a regenerate estate?  C. 
Yes. 1. Sins of infirmity, secondly of ignorance; and (under that head of infirmity) thirdly sins of sudden surreption; and fourthly such as by daily incursion of temptations, though constantly resisted, yet through the length of the work, and our frailty, and Satan's vigilance sometimes are gained from us, all these (together with those, Fifthly, which through levity of the matter insensibly steal from us) are by general 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 sons, though they be never totally overcome in this life: sixthly some one wilful act of deliberate sin, 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 far, as not wholly to quench the spirit of God, to cause spiritual desertion, though it do grieve that spirit, wast the conscience, wound the soul, and provoke God's displeasure, (from which nothing but hearty repentance, can deliver us) and commonly bring some temporal judgement upon us.  S. 
What then are unreconcilable with a regenerate state?  C. 
Whatsoever are not compatible with an honest heart, a sincere endeavour: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non operatur peccatum.  particularly these two Hypocrisy and Custom of any sin. Whosoever is borne of God doth not commit sin 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 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 sin 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. walk in the spirit and you shall not fulfil the lusts of the flesh, i. e. these two are unreconcilable: when we say an honest man cannot do this, our meaning is not to affirm any natural impossibility, that he is not able, but that he cannot think 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.  S. 
This place in Saint John's Epistle hath sure great difficulty, I beseech you make it as intelligible to me, as you may.  C. 
I shall do it, and that most clearly by bringing down the sense of the whole chapter from the beginning to this place in this brief paraphrase; do you look upon the words in your Bible, whilst I do it. v. 1. God's 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 means, yet this we know, that when this shall be revealed to 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 sensual man desires, if he desire it for the present, is a mockeheaven; and if it be the true Heaven the state of purity, than he desires it not for the present, but hereafter when sensual pleasures have forsaken him. And 2 the condition of God's promises being our purification or sanctification, and the particular condition of this seeing God, being Holiness, 'tis madness 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 special 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 itself is that breach, upon which consequently follows the forfeiture of those promises contained in it, (v. 5.) and to that end, that we, for whom he died, should not thus sin, it was without doubt that he came amongst us, and sin or any such impenitent committer of sin, is not in him, (v. 6.) For every one that remaineth in him, as a member of his sinneth not wilful deliberate sins; if any man do so, pretend or profess, be what he will, he hath neither seen nor known Christ (v. 7.) I pray suffer not yourselves 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 righteousness, living a constant Christian life, (v. 8.) He that doth dot so, but goes on in a course of sin, is of the Devil, and by his actions expresses the stock he comes of. For 'tis the Devil that began his age with sin, and so continued it, and so sin is his trade, his work, & this was a special part of the end of Christ's coming, to destroy his trade, to dissolve that fabric he had wrought, i. e. to turn sin out of the world, (v. 9) and therefore sure no child of God's, none of that superior stock will go on in that accursed trade, because he hath God's seed in him, that original of cognation between God and him, God's grace, that principle of his new birth, which gives him continual dislikes to sin, such as (though they do not force or constrain him not to yield to Satan's temptations, yet) are sufficient to enable him to get out of those snares; and if he be a Child of God, of Christ's making, like him that begat him in purity, etc. he cannot, he will not thus go on in sin, (v. 10). So that hereby you may clearly distinguish a child of God, from a Child of the Devil, he 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 sense 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 sins; and if they do 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.  S. 
I heartily thank 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 war against the mind, and so keep us from doing the thing that we would, yea and captive us to the law of sin; and so will not this captivity, and thraldom to sin, so it be joined with a contrary striving and dislike, be reconcileable with a regenerate estate?  C. 
Your question cannot be answered with a single Yea, or Nay, because there be several parts in it, some to be affirmed, others to be denied; and therefore to satisfy you, I shall answer by degrees, 1. That there is a double strife in a man, the one called a war betwixt the law in the members and the law in the mind, the other the lusting betwixt the spirit and the flesh. The former betwixt the law in the members, and in the mind, is the persuasions of sin or carnal 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 weak, and not able of itself to help any man to do what it commands him, it must needs follow, that they that have no other strength, but the bare light of the law in the mind, no grace of Christ to sustain them in their combats, will by their carnal 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 knows 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 mind, when it is not obeyed, but despised, doth serve only to testify against us, that we knew our Master's will, and did it not, i. e. that what we did, was against thedictates of our own conscience, which sure will never help to excuse a sin (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 kind of composition of a man, when his mind or upper soul being instructed in its duty dislikes the sins 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 sin, much less any argument of his regeneracy or good estate; but on the other side his serving of, or captivity to the law of sin in his members, is all one with the reigning of sin in his body to fulfil 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 sin (a phrase referring to the Romans custom of selling of slaves under a spear) or to that which is said of Ahab. 1 King. 21. 25. that he was sold (the Greek reading) to do evil, 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 mind serves the law of God. i. e. approves of God's command, or consents to it, that it is good, and yet with the flesh, the members, serves the law of sin, not only commits some act of sin, but lives indulgently in it, and is thereby enslaved to it, is never to be counted of 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 perform it.  S. 
But what then is the other thing you told me of the lusting of the spirit and flesh one against the other?  C. 
Those words you will find 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 mind and upper soul elevated yet higher (above the condition it is in by nature, or by the bare light of the law) by that supernatural principle; and by the flesh is meant again the carnal 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.  S. 
What then is the meaning of that which follows this contrariety, Gal. 5. 17. in these words [so that you cannot do the things that ye would?]  C. 
The words in Greek are not [that you cannot do] but [that you do not] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the sense is, either 1. That this contrariety always 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 the flesh trashes you from doing the thing that the spirit would have done. And 2ly. 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 deal of resistance and opposition of the contrary faculty.  S. 
Well then, may this lucta, this resistance, be in a regenerate man?  C. 
Undoubtedly it may, and in some degrees will be, as long as we carry flesh about us, for the flesh will always 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 sin, even those works 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 fulfil the lusts thereof, it seems that man walks not in the spirit. v. 16. and consequently is not in a regenerate state.  S. 
But is every man unregenerate that doth any thing that the flesh would have?  C. 
I told you, frailties and imperfections, and also sins of sudden surreption, and those that by daily incursion, continual importunity, at some time or other gained in upon us, (so they were as suddenly taken and repent of) were reconcileable with a regenerate estate; and therefore if it proceed no farther, it is only mixture of the flesh in our best actions, or else slips and trips, or falls suddenly recovered again; 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 works of the flesh, or him that is guilty of them from being carnal. For it being too too possible and ordinary for the lustings of the spirit, i. e. spiritual motions to be resisted, it will be little advantage to any to have had these motions, unless he have obeyed them, i. e. unless he walk in the spirit, and be led by it: for to such only it is that there is no condemnation, Ro. 8. 1.  S. 
I shall not detain 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?  C. 
If you take that vow and that wish to be all one, you are mistaken; a wish is a far lower degree than a vow; and therefore I 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 discern, but by seeing it prove otherwise in time of temptation: only God that sees the heart, can judge of it before such trial, and if he find 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 mind 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 only a bare, airy, speculative act of the mind, and not a practical of the will, which alone is punishable or rewardable. 3. Because the actions being contrary to such wish are more accusable of deliberate sin, and sin against conscience; then if those motives which produced those wishes, had never been represented to the faculty.  S. 
But are not prayers for the grace of repentance, (which are but a kind of articulate wishes, put in form of the court, and addressed to God) accepted by God?  C. 
Not so far as to save them that go no farther. Accepted they shall be (if rightly qualified with humility, and ardency, and perseverance, or not fainting) so far as concerns the end immediate to them, i. e. God hath promised to hear them, in granting the grace prayed for, strength to convert from sin to God, (which is the clear Gospell-promise, How much more shall your Heavenly Father give the holy spirit to them that ask?) and then when this grace, or strength given, is thus made use of to actual reformation, than the promise of that other acceptance belongs to him also; and so prayer is a good means, 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 work be no more but this, if he be advanced no farther toward repentance, but only to wish, and to pray that he were penitent, this person remains 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 far enough from a conqueror; and if for the future he add not the sincerity of endeavour to the importunity of prayer, the Joshua's hand's held up to fight, as well as the Moseses to pray; the sword of Gideon as the sword of the Lord, little hope that such victories will be atcheived.  S. 
God grant me this grace, and an heart to make use of it. But we have skipped over one particular forementioned, The grace of selfe-deniall. And I do not remember that you mentioned taking up of the Cross, 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?  C. 
The abnegarion or renouncing of all his own holds and interests and trusts of all that man is most apt to depend upon, that he may the more expeditely follow Christ.  S. 
What are these severals that we are thus to renounce?  C. 
In general, whatsoever comes at any time in competition with Christ. In particular, the particulars whereof every man is made up, his soul, his body, his estate, his good name.  S. 
What under the first head, that of his Soul?  C. 
1. His reason, when the word of Christ is contradicted, or checked by it, as in the business of the resurrection, and the like. I must deny my reason, and believe Christ, bow down the head and worship, captivate my understanding to the obedience of faith.  S. 
But I have heard that God cannot do contradictions, or make two contradictions true at once, and in one respect. How then can I be bound to believe God, when that which he saith contradicts reason?  C. 
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 practical 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 do, as to lie, or sin; because it were not an excess, but defect of power, to be able to do 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 than 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 believe reason; or if it doth, it bids me disbeleive Christ, and so still I believe not contradictories, which soever of the contradictories I believe; all that reason hath to do in this case, is to judge which is likeliest to judge of, or affirm the truth; it's self, or God; wherein if it judge of its own side against God, it is very partial and very Atheistical: it being very reasonable, that God which cannot lie, should be believed, rather than my own reason, which is often deceived in judging of natural things, it's only proper object; but is quite blind in supernatural, till God be pleased to reveal those unto it. The short is, reason tells me, and in that it is impossible it should err, especially God having revealed nothing to the contrary, it is doubtless that it doth not err) 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 believe both; but it doth not tell me, that to affirm another life implies a contradiction, but only that it is above reason to discern how there can be a return from a total privation to a habit again, and some other things supposed in the Resurrection, which though nature cannot do, and consequently natural reason cannot tell how they are done, yet reason may acknowledge the God of nature can do, and will do, if he saith he will; and illuminated reason having revelation of this will of God's, must and doth believe they shall be done, or else makes God a liar.  S. 
What then is it to deny my reason?  C. 
Whensoever my reason objects any thing to what God affirms, to resolve that God shall be true in despite of all my appearances and objections to the contrary.  S. 
Is there any thing then else in the soul which I am to deny?  C. 
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.  S. 
What do you mean by that something which is overvalued?  C. 
Natural strength, which is now so weakened, that it is not at all able to bring us to our journey's end, without some addition of special grace of God, to prevent & assist in that work; & therefore all strength in myself, i. e. all sufficiency in myself, as of myself, I must renounce, & apply myself humbly in prayer for, and trust, and dependence on that special grace of Christ, to help me both to will and do whatsoever is good; and that is, to deny myself, that is, all opinion of my own abilities toward the attaining any supernatural end.  S. 
What is that other sort of things which you say is thought to be, but is not?  C. 
Any righteousness of my own, for as for perfect unsinning righteousness, he that should pretend to that, deceives himself, and the truth is not in him, saith the Apostle; and for imperfect righteousness, such as by the help 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 only the free mercy of God in Christ, not imputing of sin; and so I am to deny my own righteousness, renounce all trust in that for salvation.  S. 
What now doth self-denial, as it refers to the body, signify?  C. 
It signifies renouncing of all the unlawful, sinful desires of the flesh, and even lawful liberty, and life itself, 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, contemns them not in respect of Christ, will not part with any worldly hope or possession, rather than do 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 believe? he that is not resolved to part with reputation, and honour, when it comes in competition with Christ, can never go for a good Christian; and not only thus, when these things come in competition with Christ's service, but even absolutely taken, some kind of self-denial 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 always do what is lawful to do, but wean ourselves from, and deny ourselves the enjoying of many lawful pleasures of the world, that we may have the better command over ourselves, and that we may be the more vacant for God's service, thus fasting, etc. become our duty, yea and revenge, or contrary abstinence in case of former excess.  S. 
This grace, by the hints you have afforded me, I discern to be a most eminent Christian virtue, the God of heaven plant it in my heart. But what do you think needful to add to this; about taking up the cross?  C. 
That it is a precept peculiar to the Gospel, that nothing but Christianity could make fit to be commanded us.  S. 
What do you mean by the cross, and by taking it up?  C. 
By the cross I mean 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 righteousness sake, or not for unrighteousness.  S. 
What mean you by taking it up?  C. 
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 scandalised, or discouraged, or falling away in time of tribulation. 2. Bearing of it patiently, cheerfully, and comfortably. 3. Giving God thanks for it.  S. 
Is a man bound to be glad that he is afflicted?  C. 
He is. 1. Because he sees it is God's will, when 'tis actually upon him; and then he ought to be willing, and joyful, that God's will is done. 2. Because Christ commands him to rejoice, and be exceeding glad, Mat. 5. 12. Rejoice and leap for joy, Luk. 6. 23. To think it all joy. Ja. 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 sign of God's love, that every one that is not chastened, is by that character marked out for a bastard, and no son. Heb. 12. 8. Which though it be not set down, as a duty of ours, for which we are to account; or again as a mark by which men are given to discern, whether they are children of God, or no; yet is it as an aphorism of observation for God's ordinary acts of providence now under the Gospel, that he is wont to chastise those here, whom he best loves, which is sufficient motive of joy to him, who finds himself in that good number.  S. 
But is a man bound to give thanks for Afflictions?  C. 
Yes, he is, 1. Because that is the only spiritual Christian way of expressing to God his rejoicing. 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 God's special favour to suffer for Christ: and that grace designed. 1. To reform what is amiss, 2. To punish here, that there may be nothing of evil left for another world, 3. Because we are so commanded to glorify God in this behalf. 1 Pet. 4. 16. and in this respect to sanctify the Lord God in our hearts. 1. Pet. 3. 15. i e. to hollow, or praise him for it.  S. 
This is easily assented to, if it fall upon me for righteousness sake, as the Apostles went out of the Temple rejoicing, that they were thought worthy to suffer shame for Christ's name: but what if it be not so, but only that afflictions fall on me, I know not how?  C. 
They are then not only patiently and thankfully to be received, but to be rejoiced in also. 1. Because of all kind of chastening the Apostle pronounceth, that, though for the present it seemeth not joyous, but grievous; yet afterward it yieldeth the peaceable fruit of righteousness, unto them which be exercised thereby. Heb. 12. 11. 2. Because there is somewhat behind of the suffering of Christ, to be filled up in our flesh. Col. 1. 24. i e. some relics of that bitter passion-cup of his for us to drink. 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 sign that there is nothing left to be rewarded in another life.  S. 
What then is to be thought of them, who to get the cross off from their own shoulders, and to put it on other men's, will venture on things most contrary to peace, and shake the quiet, perhaps the foundations of a Kingdom?  C. 
I will say no more, (and I can scarcely say worse) then that they are enemies to the cross of Christ, a very ill 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.  S. 
You have now past through all Christian graces at the first designed for consideration. I shall put you in mind of the next thing whereof you have made yourself my debtor, the difference of, and dependence between Justification and Sanctification, wherein first you will please to give me the notion of the single terms, And, 1. what is Justification.  C. 
§ 4 
Of Justification.  It is Gods accepting our persons, and not imputing our sins, his covering, or pardoning our iniquities, his being so reconciled unto us sinners, that he determins not to punish us eternally.  S 
What is the cause of that?  C. 
God's free mercy unto us in Christ, revealed in the new Covenant.  S. 
What in us is the Instrumental cause of it?  C. 
As an Instrument is logically and properly taken, and signifies an inferior, less principal, efficient cause, so nothing in us can have any thing to do (i. e. any kind of physical efficiency) in this work; neither is it imaginable it should, it being a work of God's upon us, without us, concerning us, but not within us at all. And, if you mark, Justification being in plain terms but the accepting our persons and pardoning of sins, it would be very improper and harsh to affirm, that our works, our any thing, even our Faith itself should accept our persons, or pardon our sins, though in never so inferior a notion; which yet they must, if they were instrumental in our Justification. 'tis true indeed, those necessary qualifications, which the Gospel requires in us, are conditions or moral instruments, without which we shall not be justified; but those are not properly called instruments or causes.  S. 
What are those qualifications?  C. 
Faith, repentance, firm purpose of a new life, and the rest of those graces, upon which in the Gospel's pardon is promised the Christian; all comprizable in the new creature, conversion, regeneration. etc.  S. 
Are these required in us, so as without them, we cannot be justified? How then are we justified, by the free grace of God?  C. 
Yes, these two are very reconcileable, for there is no merit in our Faith or Repentance, or any poor weak grace of ours to deserve God's 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 poor conditions as these, and this free grace purchased, and sealed to us by the death of Christ.  S. 
What now is Sanctification?  C. 
The 
Of Sanctification.  word may note either a gift of God's, his giving of grace to prevent, and sanctify us; or a 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.  S. 
What is it as it signifies an Act?  C. 
The infusion of holiness in our hearts, or of some degrees of holiness, and parallel to that, the receiving and obeying the good motions of God's sanctifying spirit, and laying them up to fructify in an honest heart; the turning of a soul to God, or the first beginning of new life.  S. 
What is it as it signifies a State?  C. 
The living a new, a holy, a gracious life, in obedience to the good grace of God and daily improving and growing, and at last persevering and dying in it.  S. 
What now is the dependence between Justification and Sanctification?  C. 
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 than continues to enjoy this favour and Justification; but if he perform not his vow, proceed not in Christian holy life, but relapse into wasting acts or habits of sin, than God chargeth again all his former sins upon him, and those present iniquities of his, and in them, if he return not again, he shall die, as appears by Ez. 18. 24. If the righteous (i. e. the sanctified and justified person) depart from his righteousness, and committeth iniquity; in his sin, that he hath sinned, he shall die: 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 again unpardoned and cast into prison, delivered to the tormentors till he should pay all that was due unto him. v. 34. which parable Christ applies to our present business. v. 35. So likewise shall my heavenly father do also unto you.  S. 
But is not a man Justified before he is Sanctified; and if he be, how then can his Justification depend on his Sanctification?  C. 
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 evil way; and therefore, without all doubt this kind of Sanctification is precedent in order of nature to justification. i e. I must first believe, repent, and return, (all which together is that faith which is required as the condition of our being justified, a receiving of the whole Christ, a cordial assent to his commands, as well as promises, a giving up the heart to him, a resolution of obedience, a proneness or readiness to obey him, the thing without 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jobius ap: Phot: bibl:  which (saith an ancient writer) Christ can do none of his miracles upon our souls, any more than he could his mighty works 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 go together, at what time soever we repent, or convert sincerely, God will have mercy. i e. justify.) A further proof of this, if it be needful, you may take from the author to the Hebrews. c. 10. where having said v. 14. that Christ by his own suffering perfected for ever them that are sanctified, intimating that they must be sanctified before he perfect them, he addeth a proof by which these two things are cleared, First, that to perfect there, signifies to forgive sins or to justify. 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 means justifying or pardoning of sins, 'tis apparent by v. 17. their sins and iniquities will I remember no more; which must needs 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 of the proposition, as being an expression of sanctification) which may farther thus appear; to perfect, in this Author, signifies to consecrate to priesthood (c. 2. 10. 5. 9 & 7. 28.) that, being applied to us, is a phrase to note boldness or liberty to enter into the Holies v. 19 that again to pray confidently to God, which v. 18. is set to denote pardon of sin, and washing our hearts from an evil conscience, i. e. from guilt of sin v. 22. Which being premised, the second thing most necessaryly follows, 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 sins, nor their offences. Many other Scripture-evidences might be added to this matter, if it were needful. As for those that make Justification to be before Sanctification, I hope and conceive they mean by sanctification that sanctified state, the actual performance and practice of our vows 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 mean, that our sins 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 having pardoned our sins, 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 reform and amend, he that forsaketh, i. e. in hearty sincere resolution abandons the sins 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 sanctified estate.  S. 
But is not God first reconciled unto us, before he gives us any grace to sanctify us?  C. 
So far reconciled he is, as to give us grace, and so far as to make conditional promises of salvation, but not so as to give pardon or justify actually; for you know, whom God justifies those he glorifies, i. e. if they pass out of this life in a justified estate they are certainly glorified; but you cannot imagine, that God will glorify any who is not yet sanctified; for without holiness 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 die in that instant, it must follow, either that the unsanctified man is glorified, or the justified man not glorified. Any thing else God may do to the unsanctified man, but either save him, or do somewhat on which saving infallibly follows; 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.  S. 
I pray then from these premises set me down the order or method used by God in the saving of a sinner.  C. 
I will. It is this. 1. God gives his son to die for him, and satisfy for his sins; 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 faithful resolutions of new life; God then 4. Justifies, accepts his person, and pardon's his sins past: Then 5. gives him more grace, assists him to do, (as before he enabled to will,) to perform his good resolutions. Then 6. upon continuance in that state, in those performances till the hour of death, he gives to him as to a faithful servant, a crown of life.  S. 
The Good Lord he thus merciful to me a sinner. I bless God, and give you many thanks 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.   

LIB. II.  S. 
§ 1 THe benefit I reaped by your last discourse, 
Of Christ's 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 preached it, leave the multitude below, and go up to a Mount, accompanied with none but Disciples?  C. 
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 Sinai. And that he would have no auditors, 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 auditors 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 only to choice auditors. 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 progress, (at least have delivered themselves up to Christ's Lectures, entered into his School) i. e. to his Disciples.  S. 
What then? are none but Disciples the men to whom this Sermon belongs? and if so, will it not thence follow that the commands contained in it, shall oblige only the successors of those Disciples, the Ministers of the Gospel, and so all others be freed from that severity?  C. 
That it was given only to Disciples then, it may be acknowledged; but that will be of latitude enough to contain all Christians; for to be a Disciple of Christ, is no more than 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, etc. i. e. before he gave them the dignity of Apostles, of which as only the Ministers of the Gospel are their successors, so in Discipleship all Christian professors. And therefore you must resolve now once for all, that what is in this Sermon said to Disciples, all Christians are concerned in indifferently; it is command and obligatory to all that follow him.  S. 
You have engaged me then to think myself concerned so nearly 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 myself so 
Of the Beatitudes.  far, as to discern the 8 Beatitudes to be the first part. I pray how far am I concerned in them?  C. 
So far as that you may resolve yourself obliged to the belief. 1. That you are no farther a Christian, than you have in you every one of those graces, to which the blessedness is there affixed. 2. That every one of those graces hath matter of present blessedness 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 blessedness to all those that have attained to those several graces.  S. 
I shall remember these three directions, & call upon you to exemplify them in the particulars as they come to our hands: and therefore first I pray give me the first of these graces, what it is?  C. 
Poverty of spirit.  S. 
What is meant by that?  C. 
It may possibly signify a preparation of mind or spirit to part with all worldly wealth, a contentedness to live poor and bare in this world; but I rather conceive it signifies A lowly opinion of ones self, a thinking myself the meanest vilest creature, lest of Saints, and greatest of sinners, contrary to that spiritual pride of the Church of Laodicea, Rev. 3. 17. which said she was rich, & increased with goods, and had need of nothing; not knowing that she was wretched, & miserable, & poor, and blind, 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 littleness, Luk. 9 48. i e. being in our own conceit, (which I conceive is meant there, by the phrase [in spirit]) the least, and lowest, and meanest, and (as children,) most impotent unsufficient of all creatures.  S. 
What now is the present blessedness of such?  C. 
It consists in this. 1. That this is an amiable and lovely quality, a charm 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, friends, and all but flatterers. 2. In that this is a seed-plat of all virtue, especially Christian, which thrives best, when 'tis rooted deep, i. e. in the humble lowly heart. 3. Because it hath the promise of grace, [God giveth grace to the humble,] but on the contrary, resisteth the proud.  S. 
What assurance of future blessedness is there to those that have this grace?  C. 
It is expressed in these words, [for theirs, or of them is the Kingdom 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 poor are Evangelized, or wrought on by the preaching of the Gospel; and as Mat. 18. 4. He that shall humble himself as the child, the same shall be greatest in the Kingdom of Heaven, i. e. a prime Christian or Disciple of Christ; and c. 19 14. for of such (which is a like phrase parallel to [of them] here) is the Kingdom of Heaven, i. e. the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Church, into which he therefore commands them to be permitted to enter by baptism, and chides his Disciples for forbidding them. Thus is the Kingdom of Heaven, to be interpreted in Scripture in divers places of the New Testament, which you will be able to observe when you read with care.  S. 
But how doth this belong to future blessedness?  C. 
Thus, that this Kingdom 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 reign the life of a victorious Saint.  S. 
What is Mourning?  C. 
Contrition, or godly sorrow conceived upon the sense of our wants and sins.  S. 
What wants do you mean?  C. 
Spiritual wants, 1. Of original immaculate righteousness, and holiness, and purity. 2. Of strength and sufficiency to do the duty which we ought to God our Creator, Christour Redeemer, and the Spirit our Sanctifier.  S. 
What sins do you mean?  C. 
1. Our original depravedness, and proneness of our carnal part to all evil. 2. The actual and habitual sins of our unregenerate, And 3. the many slips and falls of our most regenerate life.  S. 
What is the present felicity of these mourners?  C. 
That which results from the sense of this blessed temper, there being no condition of soul more wretched, then that of the senseless obdurate sinner, that being a kind of numbness, and lethargy, and death of soul; and contrariwise, this feeling, and sensibleness, and sorrow for sin, the most vital quality, (as it is said of feeling, that it is the sense of life;) an argument that we have some life in us, and so true matter of joy to all that find it in themselves. And therefore it was very well said of a father. Let a Christian man grieve, and then rejoice that he doth so. Besides, 
Deleat homo Christianus, et de dolore gaudeat.  the mourning soul is like the watered earth, like to prove the more fruitful by that means.  S. 
What is the assurance of future felicity that belongs to this mourner?  C. 
'Tis set down in these words, [for they shall be comforted] Christ who hereafter gives, now makes promise of comfort to such, the reaping in joy belongs peculiarly to them that sow in tears, 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 joys of heaven are expressed) 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 bliss, as when it comes to those that wanted comfort, and when it wipes away all tears from their eyes, who went mourning (all the day) all their life long.  S. 
What is meekness?  C. 
A softness, and mildness, and quietness of spirit, expressing itself in many passages of our life. 1. In relation to God, and then it is a ready willing submission to his will, whether to believe what he affirms, 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; cheerfulness in affliction, contentedness with ou● lot whatsoever it is, (contrary to all murmuring and repining, and enmity to the cross, and all restless unsatisfiedness) the being dumb or silent to the Lord. Psal. 37. 7. and resolving 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 meekness, strictly taken, may yet be very sitly reduced to that head, in as much as meekness moderates that wrath, which would by consequence destroy them. 2ly. In relation to men, whether Superiors, Equals, or Inferiors. If they be our Superiors, then 'tis modesty, and humility, and reverence to all such in general (at least reductively, meekness being an adjunct and help to those virtues, removing that which would hinder them;) but if withal they be our lawful Magistrates, than our meekness consists in obedience, active or passive, acting all their legal commands, and submitting (so far at least, as not to make violent resistance) to the punishments which they shall inflict upon us, when we disobey their illegal, in quietness of spirit, and not being given to changes; the direct contrary to all speaking evil of dignities, but especially to sedition and taking up of Arms against them; which of what sort soever it be, though we may flatter ourselves that we are only on the defensive part, will bring upon us condemnation. Rom. 13, 2. For although it be naturally lawful to defend my life from him that would unjustly take it away from me, yet if it be the lawful supreme Magistrate that attempts it, I must not defend myself by assaulting of him, for that is not to defend only, but to offend, and God forbid that although it were to save my own life, I should lift up my hand against the Lords anointed. It is true, defensive wars may be possibly lawful at some time, when offensive are not; but of Subjects against their Sovereign neither can, because if it be war it will come under the phrase resisting the power, Rom. 13. and so be damnable, and quite contrary to the meekness here, and farther to all such oaths, which in every Kingdom are taken by the Subjects to the supreme power, of allegiance etc.  S. 
Wherein doth meekness toward our Equals consist?  C. 
Those may be our friends, or our enemies, or of a middle nature. If they be our friends, than meekness consists, 1. In the not provoking them, for the wrath of man worketh not the will of God. ja. 1. 2. Bearing with their infirmities. 3. In kind, mild, discreet reproof of them; and 4. In patience and thankfulness for the like from them again, 5. In submitting one to another in love, every one thinking another better than himself.  S. 
But what if they be our Enemies?  C. 
Then 'tis the meek man's part to love, to do good, and bless, and pray for them, in no wise to recompense evil with evil, injury with injury, contumely with contumely, in no wise to avenge ourselves, but to overcome evil with good.  S. 
What if they be neither our friends, nor foes?  C. 
Then meekness consists in humble, civil, modest behaviour towards them, neither striving and contending for trifles, or trespasses, or contumelies, nor molesting with vexatious suits, nor breaking out into causeless anger, proud wrath, as Solomon calls it, rage or fury, nor doing aught that may provoke them to the like.  S. 
But there is yet another notion of my Equals considerable, those to whom I have done injury, what is meekness toward them?  C. 
It consists in acknowledging the fault, and readiness to make satisfaction, in going and desiring to be reconciled to such a brother, and willing submitting to all honest means tending to that end.  S. 
What is the duty of meekness toward Inferiors?  C. 
Condescending, kindness, lovingness, neither oppressing nor tyrannising, nor using imperiousness, nor taking the rod when it may be spared, nor provoking to wrath, Servants Subjects, or Children.  S. 
Is there any other branch of meekness, which my questions have not put you in mind of, to communicate to me?  C. 
There is one branch of it scarce touched yet, the meekness 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 formal elicit act of meekness; yet meekness being ordinarily, and sometimes necessarily annexed to these acts of those virtues, I shall place them reductively under meekness.  S. 
What must this meekness of our understandings be?  C. 
The proper'st rules for the defining it, will be these. 1. That where, in any matter of doctrine, the plain word of God interposes itself, there we must most readily yield, 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 far as to require our yielding and submission; and with that Church which is to define it (if it come in lawful assembly to be debated) the tradition of the Universal, or opinion of the primitive Church, is to prevail, at least to be harkened to with great reverence in that debate; and that which the greater part of such a lawful 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 wisdom given them by God, agree upon to be most convenient, shall be of force to oblige all inferiors. 1. Not to express dissent. 2. To obedience. But 3. If Scripture be pretended for one party in the debate, and the question be concerning the interpretation of that Scripture, and no light from the Scripture itself, either by surveying the context, or comparing of other places, be to be had for the clearing it, than again the judgement of the universal or my particular Church, is to be of great weight with me; so far, as if it command, to inhibit my venting my own opinion either publicly, or privately, with design to gain proselytes; or if all liberty be absolutely left to all in that particular, than meekness requires me to enjoy my opinion, so as that I judge not any other contrary-minded.  S. 
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 meekness then direct me to propend?  C. 
That which must then direct me is my own conscience, to take to that which seems to me most probable, and in that my meekness hath nothing to do, nor can it oblige me to believe 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 meekness will give me its directions not to rely too overweeningly on my own judgement, but to compare myself with other men, my equals, but especially my superiors, and to have great jealousies of any my own singular opinions, which being represented to others as judicious as my self, together with the reasons that have persuaded me to them, do not to them prove persuasive; nay after I am convinced, my meekness may again move me to hearken to other reasons, that other men judge more prevailing, and if occasion be, to reverse my former judgement thus past upon that matter; It being very reasonable for me (though not to believe 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 think I am not; and than what is thus reasonable to be concluded possible, my meekness will bid me conclude possible, and having done that, advise me to choose the safer part, and resolve rather to offend and err by too much flexibility, than too much perverseness; by meekness, then by self-love.  S. 
What is the present felicity of the meek man?  C. 
1. The very possession of that Grace being of all others most delightful and comfortable, both as that that adorns us and sets us out beautiful and lovely in the eyes of others, (and is therefore called the Ornament of a meek and quiet spirit, 1 Pet. 3. 4.) and as that that affords us most matter of inward comfort; as for example, that part of meekness which is opposed to revenge, and consists in bearing, and not retributing of injuries, this to a spirituall-minded man is matter of infinite delight. 1. In conquering that mad, wild, devilish passion of revenge; getting victory over one's self, which is the greatest act of valour, the thought of which is consequently most delightful. 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 coals 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 evil with good. 3. In conquering or outstripping all the foolish and heathen world, which had never attained to this skill of loving of enemies, which is only 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 gains us here, within our own breasts, a calm from those storms 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 meek shall inherit the earth, i. e. shall generally have the richest portion of the good things of this life; from whence this place in the Gospel being taken, though it may be accommodated to a spiritual sense, 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 annexed to the fifth commandment, that thy days 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 remarkably true, especially if compared with the contrary fate of turbulent seditious persons.  S. 
But if this reward belong to the meek 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?  C. 
The temporal reward can no ways deprive him of the eternal; but as the temporal Canaan was to the Jew, a type, and to them that obeyed, a pledge of the eternal, so the earth here a real inheritance below, and a pawn of another above; and this is the meek man's advantage above many other duties, a double Canaan is thought little enough for him; the same felicity in a manner attending him, which we believe 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 dear to them for Christ's sake, or in obedience to Christ's command (which I conceive belongs especially to the liberal minded man) he shall have a hundred fold more in this life, and in the world to come, everlasting life, and unless it be here to the meek (or to godliness in general, 1 Tim. 4. 8.) we meet not with any other temporal promise in the new Testament: which may therefore be resolved very well to be parallel 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 said to be in the sight of God of great price; and that if we learn of Christ to be meek, we shall find rest to our souls; and even here the blessedness in the front, noting present blessedness, 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 behind in another.  S. 
What then is the fourth grace?  C. 
Hungering and thirsting after righteousness.  S. 
What is that? And 1. what is meant by righteousness?  C. 
It is of two sorts. 1. Inherent, & then Imputed; the inherent, imperfect, proportioned to our state, consisting in the mortifying of sins and lusts, and some degrees of holy new life; the Imputed, is Christ's righteousness accepted as ours, which is in plain words, the pardon of our sins, and acceptation of our persons in Christ.  S. 
What is Hungering and Thirsting?  C. 
You may join them both together, and make them one common appetite of both those kinds of righteousness. Or if you please, you may more distinctly set them thus, that hungering is an earnest appetite or desire of food, and here in a spiritual sense is apportioned to the first kind of righteousness, that of God's sanctifying grace, which is as it were bread or food to the soul to sustain it from perishing eternally; and so Hungering after righteousness, is an eaget, impatient, unsatisfyable desire of grace, of sanctity to the soul, and that attended with prayer and importunity to God for the obtaining of it.  S. 
What is Thirsting after righteousness?  C. 
Thirsting is a desire of some moisture to refresh, and is here apportioned to that second kind of righteousness consisting in pardon of sin, which is the refreshing of the panting soul mortally wounded, and so like the hart in the Psalmist longing after the water brooks, to allay the fever consequent to that wound, to quench the flame of a scorching conscience; and so Thirsting after righteousness, is a most earnest desire of pardon, and petitioning of it from God in Christ, and never giving over your importunity, until he be inclined to have mercy.  S. 
What present felicity can there be in this Hunger and Thirst?  C. 
As appetite or stomach to meat is a sign of health in the body, so is this hunger in the soul, a vital 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 stomach, is a piteous consumption-signe, and most desperate prognostic; and not caring for grace or pardon, for sanctification or justification, the most mortal desperate condition in the world.  S. 
What assurance of future happiness attends this Hungering?  C. 
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 holiness without mixture of infirmity or carnality, answerable to the hungering after inherent righteousness; and there is there perfect final pardon & acquittance from all the guilt and debt of sin, and so the Thirst of imputed righteousness is satisfied also. So that he that hath no other hunger or thirst but these, shall be sure to find satisfaction, which they that set their hearts upon carnal worldly objects, hungering after wealth and secular greatness, lusts, etc. shall never be able to arrive to, either here or hereafter; such acquisitions being here, if attained to, very unsatisfying, the more we have of them, the more we desire to have, and in another world no expectation of aught that shall be agreeable to such desires.  S. 
What is mercifulness?  C. 
Abundance of charity, or goodness, or benignity; there being in the Scripture-stile two words near kin to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  one another, justice and mercifulness, ordinarily going together; but the latter a much higher degree than the former; the first signifying that legal 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.  S. 
Wherein doth this mercifulness express itself?  C. 
In two sorts of things, especially, 1. Giving, 2. Forgiving.  S. 
In giving of what?  C. 
Of all sort of things that our abilities and others wants may propose to us: such are, relief to those that are in distress, ease to those in pain, alms to poor housekeepers, vindication of honest men's reputation when they are slandered, but above all to men's souls, good counsel, seasonable reproofs, 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 ways of God, and whatsoever may tend to the good of any man.  S. 
What mean you by Forgiving?  C. 
The not avenging of injuries or contumelies, not suffering their trespasses against men, nay nor sins against God to cool or lessen my charity and mercy to them, but loving and compassionating, and showing all effects of true Christian mercy (such especially as may do them most good) as well to enemies and sinners as friends.  S. 
What is the present felicity that attends this grace?  C. 
1. The present delight of having made another man happy, of rescuing a poor soul wrestling with want etc. from that pressure, to reprieve him that was as it were appointed to die, certainly the most ingenuous pleasure in the world. Secondly the gloriousness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pyth.  of so doing; a kind of Godlike 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 alms, a dole, a charity to the soul; to rescue a poor sinner dropping into the pit, reeling into hell, by conference, advice, examples of heavenly life, not only to save myself, but others also; this is in a manner to partake of that incommunicable title of Christ, that of Saviour; such a thing to which (saith Aristotle) as to an heroic 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.  S. 
What assurance is there of future blessedness to such?  C. 
The greatest in the world, from this promise annexed, [they shall obtain mercy] God punishments are mostly answerable to our sins, he thinks 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 merciful most peculiarly; by mercy meaning, 1. Acts of bounty, liberality, temporal abundance, the portion of the almes-giver, and spiritual abundance of grace, of strength in time of temptation. 2. Mercy in forgiving, pardoning, not imputing our sins. Upon which ground it is, that in the form of prayer which he hath himself prescribed us, he annexeth the forgiving of all trespassers against us, to our prayer for forgiveness to ourselves, as the condition without which we may not hope for such forgiveness.  S. 
What is purity in heart?  C. 
The Heart signifies the inner man, and especially the practical part, or principle of action. And the purity of that is of two sorts; the first, that which is contrary to pollution; the second, that which is contrary to mixture; as you know water is said to be pure, when it is clean, and not mudded and defiled; and wine is said to be pure, when it is not mixed. In the first respect it excludes carnality, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the second, hypocrisy.  S. 
When may a man be said to be pure in heart, in the first sense?  C. 
When not only in the members, or instruments of action, but even in the heart, all parts of carnality, or worldliness are mortified. As when we neither are guilty of acts of uncleanness, nor consent to unclean desires; nay feed not so much as the eye with unlawful objects, or the heart with filthy thoughts; and because there be other pieces of carnality besides, as strife, faction, sedition, etc. 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 carnal. And so for worldliness (for earth you know will pollute also) when I not only keep myself from acts of injustice and violence, but from designs of oppression, nay from coveting that which is another's; and so likewise for Satanical injections, when I give them no manner of entertainment, but reject them, suffer them not to stay upon the soul, and so defile it.  S. 
When may I be said pure in heart, in the second sense?  C. 
When I attain to sincerity; when I favour not myself in any known sin; double not with God; divide not between him and my own lust, own ends, own interests; between God and Mammon, God and the praise of men, etc. For this is sure a main part of the damning sin of hypocrisy, against which there are so many woes denounced, (not the appearing to others less sinful than we are, for that is not more unpardonable, but less damning then open, professed, avowed, scandalous sinning; but) the halting between God and Baal, the not loving and serving God with all our heart; the admitting other rivals with him into our hearts.  S. 
But is no man to be thought a good Christian, that hath either carnality, or hypocrisy in him?  C. 
None that is either carnal, or hypocrite. But the truth is, as long as we live here, and carry this flesh about us, somewhat of carnality there will remain to be daily purged out; and so also some doublings, some relics of hypocrisy; somewhat of myself, my own credit, my own interests still secretly interposing in my godliest actions; But these (so they be not suffered to reign, to be the chief masters in me, to carry the main of my actions after them,) may be reconcileable with a good estate; as humane frailties, not wasting sins.  S. 
What is the present felicity that belongs to such?  C. 
To the first sort of purity belongs, 1. That contentment that results from having overcome and kept under that unruly beast, the carnal part, and brought it into some terms of obedience to the spirit. 2. The quiet and rest that proceeds 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 gripe, that constantly attend the commission of carnal sins. 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 mind, of Christian confidence and boldness 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 myself naked and bare to God's eye; with a, Prove me, O Lord, and try me, search my reins and my heart. And so to men; fear not the most censorious strict survey, have a treasure of confidence, that I dread not the face of any man; have no pains, no agonies for fear of being deprehended, which the hypocrite is still subject unto.  S. 
What is the reward apportioned to purity hereafter?  C. 
The Vision of God, which, 1. Only the pure are capable of. And 2. which hath no matter of felicity in it, but to such.  S. 
Why are only the pure capable of the sight of God?  C. 
Because God is a Spirit, and cannot be seen by carnal eyes, till they be cleansed and purged, and in a manner spiritualised; 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 holiness, Heb. 12. 14. which word in that place signifies the very purity here spoken of.  S. 
Why hath the Vision of God no felicity in it, but to the pure?  C. 
Because a carnal faculty is not pleased with a spiritual object; there must be some agreeableness before pleasure is to be had, and that pleasure necessary to felicity.  S. 
What is meant by Peacemaking?  C. 
The word Peacemakers signifies no more than peaceable minded men. The notion of making, in Scripture-phrase, belonging to the bent of the soul; as to make ally, is to be given to lying, to practise that sin, to be set upon it. So, to do, (which is in Greek, to make) righteousness and sin, 1 Job. 2. 29. and 3. 4. notes the full bent and inclination of the soul to either of them. So to make peace both here, and ja. 3. 18. is to have strong hearty affections to peace.  S. 
Wherein doth this peaceable affection express itself?  C. 
In many degrees; some in order to private, some to public peace; some to preserve it where it is; some to reduce it, where it is lost.  S. 
What degrees of it in order to private peace?  C. 
1. A command and victory over ones passions, especially anger and covetousness; 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 near 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 fatal enemies to peace, & fomentors of the least discontents into the mortalest feuds & hatreds. 3. An apertnesse & clearness 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 quarrel, not suffering them to broil within, but discreetly requiring an account 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 loss, then to be engaged in it; 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 guess of other degrees also.  S. 
What in order to public peace?  C. 
1. Contentment in our present station, and never fastening our ambition and covetise on any thing which will not easily be attained without some public change or innovation. 2. Willing obedience to the present government of Church and State. 3. Patience of the cross, or preparation for that patience, and resolving never to move a State, to get myself from under any pressure. 4. Resolving on the truth of that sacred dictate, that the faults and infirmities of Governors are by God permitted for the punishment of the people; and that consequently they are to be looked on not in a direct line only or chiefly, to censure them; but in order to reflection on ourselves, to observe what in ourselves hath so provoked God to punish us. 5. The not thinking our own 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 calmness in disputing. 7. Not affixing holiness to opinions, or thinking them the best men that are most of our persuasions. 8. The not defining too many things in religion. And many others you will judge of by these.  S. 
What to preserve it where it is?  C. 
1. Valuing of it according to its 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 again, and how near 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 mildness, or kindness, the soft answer, etc. and overcoming evil with good. 5. Praying constantly to God the Author of peace for the continuance of this beloved creature of his among us.  S. 
What to recover it when it is lost?  C. 
1. Humbling our souls, amending our lives, searching out these peculiar reigning sins 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 slandered, etc. and repairing what I have thus done by confession & satisfaction 3, By incessant prayer to God fetching it back again.  S. 
What is the present felicity that belongs to such?  C. 
1. The present rest and peace, the greatest of all worldly pleasures, and which is, as health in the body, the foundation of all other superstructions of temporal joy. 2. The conscience of the charitable offices done to all others by this means. 3. The honour of being like God in it, who is the God of Peace, and like Christ who came on this errand to this earth of ours, to make peace between the greatest enemies, his father and the poor sinner-soule.  S. 
What is the reward apportioned to peaceableness hereafter?  C. 
1. God's acknowledgement of us, as of those that are like him. 2. Pardon of sins, and eternal rest, and peace hereafter.  S. 
To whom doth the last Beatitude belong?  C. 
To those, 1. That are persecuted for righteousness sake. 2. That are reviled falsely for Christ's sake.  S. 
How do these differ one from the other?  C. 
Only as a more general word, and a more special. 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 reviling is one special 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 always in readiness. 2. Because they who are not good Christians themselves, do in their own defence think themselves obliged to defame those that are; their good actions being, when they are silent, so reproachful to them, made to reprove their thoughts, Wised. 2. 14. And so they by their tongues to revenge themselves upon them; to redeem their reputation by that means.  S. 
But what is meant by the phrases. [for righteousness sake] and [falsely for my sake?]  C. 
Those words contain 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 thiefs, as murderers, evil-doers, busy-bodies, 1 Pet. 4. 15. And little joy or blessedness 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 apostatise 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 sinless action; which though it be not done in necessary obedience to Christ, yet bringing unjust persecution or reviling falsely upon them may (though in an inferior degree,) belong to this matter. And in that case be thought to be permitted by our wise and good God, etc. disposed or ordered by him for our Beatitude, i. e. for the benefit of us as Christians; either as a chastisement of our other sins, that we may not be condemned with the world; or as a means of trial whether we will bear it patiently and Christianly.  S. 
Wherein doth the present felicity of those consist?  C. 
1. In having our evil things in this life, that so all our good things, our reward, may remain 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 Kingdom of Heaven.] i. e. the state of Christians, or the true Christian state. It being a Christian aphorism, that God chastens every Son. 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 God's 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.  S. 
What is the reward hereafter apportioned to this?  C. 
A greater degree of glory in heaven.  S. 
You told me, at your entering on the Beatitudes, that I was no farther to believe myself a Christian, than I should find all and every of these graces in me to which these beatitudes are prefixed; that I can without difficulty acknowledge for all the former, and resolve I am no farther a Christian, than I am poor in spirit, mourning, meek, hungering and thirsting after righteousness, merciful, pure in heart, and peaceable; but the last sticks with me, and I cannot so easily assent to that, that I cannot be a Christian unless I be persecuted and reviled. I pray clear that difficulty to me?  C. 
I shall, by saying these four things to you. 1. That though to be persecuted is no duty of ours, yet. 1. To bear it patiently, and 2. Rejoice in it when it befalls us, and 3. That it be for righteousness sake, when it is our duty required of all Christians. 2. The very being persecuted, though it be not a duty again, is yet a mark and character of a Christian; and the Scripture doth seem to affirm, that no good Christian shall ever be without his part in it. Heb. 12. 6. etc. 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 general a rule as to be capable of no exception, but some good Christians be found, which are not persecuted, yet still the preparation of mind for this endurance, is necessary to every Christian. 4. The being persecuted shall contribute much to the increase of our glory, and so may still be said necessary respectively (though it should not be affirmed absolutely) to the attaining of that degree of glory: and therefore this is placed after all the rest, as a means of perfecting & consummating the Christian, that as the former seven are necessary to the attaining a crown at all, so this to the having so rich a crown, or so many gems in it.  S. 
Is there any thing now which from the Order of these Beatitudes you would think fit to teach me?  C. 
Yes, especially two things. 1. That the grace first named is a general principal 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 sin; the humble heart is a melting heart. 2. To meekness and quietness of spirit; the humble heart is the next degree to that already. 3. To hungering and thirsting after righteousness; the humble heart will most impatiently desire both pardon of sin (that first kind of righteousness) and grace, to sanctify, (that second kind of righteousness.) 4. To mercifulness; the humble heart will be most ready to give and forgive, 5. To purity of heart; the humble heart is most unreconcilable with all filthiness both of the flesh and spirit: but especially the latter, of which pride, a chief particular, is the direct contrary to humility. 6. To peaceableness, contention being generally the effect of pride. 7. To persecution and reviling; humility 1. being apt to tempt the proud worldlings to revile and persecute. 2. being sure to work patience of them in the Christian.  S. 
What is the second thing that from the Order you observe.  C. 
The interchangeable mixture of these graces; one toward God, and another toward man: thus interweaved, that the first respects God, the next man; the next God again, and so forward till it comes to the last, which respects God again. For having told you, that the first is a general fundamental grace, as the head to all the rest, it follows that the second, that of mourning, must be the first particular, which being fastened particularly on sin, respecteth God, against whom we have sinned: then next to that, meekness respecteth our neighbour especially; and 3. hungering and thirsting after righteousness, (which is all to be had from God) respecteth God. mercifulness again respecteth man. Purity in heart, God; peaceableness, man; and lastly persecution for righteousness sake, and patience of it, as coming from a consideration and belief of God's provident disposal of all things, respecteth God again. 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 between, divided between our neighbour and God. That so we may resolve, that to God belongs the chief, 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 friendly with the other, and neither performed, as it ought, if the other be neglected.  S. 
§ 2 
Christian's 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 severals to heart.  
What is the sum of the second branch or Section in it?  C. 
It consists of the four next verses. to wit v. 13. 14. 15. 16. and the sum 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 four resemblances. 1. Of salt, which as long as it is salt, hath a quality of seasoning of other things, to which it is applied. 2. Of the Sun, that is apt to illuminate the dark world. 3. Of a City on a hill, which is conspicuous. 4. Of a candle set in a candlestick, which giveth light to all that are in the house. By all which he expresses, that those graces are not to be accounted Christian, which either 1. do not bring forth fruits, & so remain but dull habits, useless possessions; Or, 2. that are not made exemplary to others.  S. 
But sure all this belongs to Ministers and men in eminent place only; they are the salt of the earth and light of the world, not every private Christian?  C. 
Yes, every private Christistian for such are the Disciples to which Christ here speaks, 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 meek or peaceable etc. i. e, (as 'tis apparent v. 1.) all those that are entered into the School of Christ: not only Apostles (whose successors Ministers are) for as yet there were none such, the (Apostleship and sending abroad to preach with a commission to that purpose, beginning together, both after this. c. 10. 1.) but, I say, all Disciples, that is, all Christians, that undertake to follow Christ, and expect any good by him.  S. 
What then is the meaning of this necessity that the Christians graces must be evident and exemplary?  C. 
'Tis this. 1. That a Christian must not content himself in doing what Christ commands, but must also dispose his actions so as may most tend to God's honour, which consists in bringing in many disciples unto him, and which ought to be as precious to a Christian as the salvation of his soul. 2. That he ought to labour the conversion of others (in charity to them) the extending not enclosing of God's Kingdom.  S. 
This doctrine is clear, and therefore I will detain you no longer on this section.  
What is the sum of the next Section which consists of four verses more. 17. 18. 19 20?  C. 
§ 3 
Christ did not abolish  It is in brief the attestation of two great Christian truths.  S. 
What is the first of them?  C. 
That Christianity is not contrary to the laws by which mankind had formerly been obliged, is not destructive of them; Christ now commands nothing that the natural or moral law had forbidden, or forbids nothing that that had commanded: this is affirmed in three forms 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 error, very noxious to practice, to think he did, think not &c. Secondly, v, 18. He affirms with an asseveration, that the least letter or title of the law, shall not be destroyed, i. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  e. lose its obligingness, (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, pass away, or is dissolved. 3ly. v. 19 He pronounces clearly, that he that affirms any the least commandment of the law to be now out-dated, that not only breaks them himself, but teaches others that they are not obliged to keep them, he shall be called the least in the Kingdom of Heaven, i. e. shall not be accounted a Christian; for so the Kingdom of heaven frequently signifies in the Scripture.  S. 
What is the second thing?  C. 
That Christ hath perfected the law, and set it higher, than any the most studied Doctor did think himself 
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 Greek word which we render [perfect] is answerable to an Hebrew, which signifies not only to perform, but to perfect; to fill up, as well as to fulfil; and so is rendered sometimes by one, and sometimes by t'other. And the Greek itself is so used in like manner, When it refers to a word or a prophecy, then 'tis to perform, to fulfil. 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases 'tis to fill up, to complete, to perfect, Eccl. 33. 16. & 39 12. & 2 Chron. 24. 10. And that 'tis so in this place, may appear by the ancient Greek fathers, which express it by two similitudes. 1. Of a vessel that had some water in it before, but now is filled up to the brim. 2. Of a picture that is first drawn rudely, the limbs only, and lineaments, with a coal, 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 righteousness, i. e. Christian actions and performances, exceed the righteousness of the Scribes and Pharisees, i. e. go higher, than that strictest sect of the Jews, the Doctors among them, thought themselves obliged to, or taught others that they were, they shall not pass 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 own hypocritical practices or false glosses in some particulars; but the Pharisees as the most exact sectamong the Jews, 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 sat in Moses chair, and taught there truly▪ though they practised not, [they say, but do not]) the doctrine of the Mosaical law in that manner, as others were obliged to perform it, Mat. 23. 2. This same truth is also farther proved in the remainder of this Chapter, by induction of several particulars of the law, first barely set down by Christ, and then with Christ's improvement added to them, in this form of Speech, but I say unto you. And though this be no new doctrine, but affirmed distinctly by most of the ancient, especially the Greek writers, before Saint Austin's time; and thus far acknowledged by all parts, that Christ required more of his Disciples, i. e. of Christians now, than the Jews by any clear revelation had been convinced to be necessary before, (which is in effect as much as I shall desire to have granted) Yet I have thought good to confirm it yet farther to you, (because it is the foundation of a great weighty superstructure) by two things. 1. By one other remarkable place of Scripture. 2. By some reasons which the Fathers have given for the doing of it.  S. 
What is that remarkable place of Scripture?  C. 
In the first Epistle of Saint John, c. 1. prefaced and brought in with more magnificent ceremony, than any one passage of Scripture. That which was in the beginning, etc. v. 1. That which we have seen and heard, etc. v. 3. and These things write we, v. 4. This then is the message, etc. v. 5. all which are remarkable characters set upon that which follows, showing it to be the sum of the whole Gospel, or doctrine of Christ; and 'tis this, [That God is light, and in him is no darkness at all,] v. 5. Which words so ushered in, you will easily believe have somewhat more in them, then at the first sound, taken alone they would seem to have, and this sure it is; that now under the Gospel, Christ this light appears without any mixture of darkness. Light is the state & doctrine of Christianity; darkness, of sin, and imperfection, and such as was before among Jews and Heathens, (which is referred to by the phrase, If we walk in darkness, v. 6. i. e. live like Jews or Heathens) and therefore to be light, without all mixture of darkness, is to be perfect without all mixture of imperfection; which you will not think fit to affirm of God, (or Christ under the Gospel) in respect to himself (for that were to conceive, that he had not been so before) but in respect of his Law and Commandments; 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.  S. 
What reasons do the fathers give for this?  C. 
These especially; Because 1. Christ under the Gospel gives either higher or plainer promises, than he did before; the promises of eternal life are now as clear, as those of a temporal Canaan had been before to the jews. 2. Because he gives more grace now to perform them, then before he had done. The law given by Moses was a carnal law, i. e. weak, unnaccompanied with strength to perform what it requires; but the Gospel of Christ is the administration of the spirit, i. e. A means to administer the spirit to our hearts, to enable to do what he commands to do; and then (as the Father said) Lord give me strength to do what thou commandest, and command what thou listest.  S. 
If this be true that Christ now requires more than under nature or Moses had been formerly required, at least fully revealed to be required, How then is our Christian burden lighter, than the Jewish formerly was? In these things it is heavier rather?  C. 
It is made lighter by Christ in taking o●● that unprofitable burden of ceremonies, that had nothing good in them, and yet were formerly laid on the Jews: lighter again in respect of the damning power of every least sin 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 gainful 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 than the other) will not in any reason be counted the increase of a burden, (for no man will be thought oppressed by that he gains by) but the gainful yoke will be a light one, though it be a yoke, Matth. 11. 30. And 2. 28 long as he gives strength, his Commandments, what ever they are, cannot be grievous.  S. 
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?  C. 
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 eternal punishment, but only recommended to them that will do that which is best, and so see good days, etc. Or 2. not so expressly revealed to them, so that they might know themselves thus obliged. And yet if any will contend and show as universal plain obliging precepts there as here, I shall be glad to see them, and not contend with him: So he will bring the Jews up to us, and not us down to the Jews, the only danger, which I have all this while used all this diligence to prevent.  S. 
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?  C. 
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 form of command, as that phrase [God spoke 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 etc. in the ensuing words. All which signify them sins, which must be accounted for sadly by a Christian, and not only failings of perfection.  S. 
How many sorts of these new commandments are there in this ensuing chapter?  C. 
Six, 1. Concerning Killing, 2. Adultery, 3. Divorce, 4. Perjury, 5. Retaliation, 6. Loving of Neighbours. In each of which Christ, to show that he came not to destroy, but to fill up or perfect the law, first rehearses the old law and thereby confirms it, and then annexeth his new law to it.  S. 
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 said by them of old time?]  C. 
[The have heard] signifies you have been taught, and that out of the word of God, or books of Moses; [said by them of old time] seems to be ill translated, and therefore is mended in the margins of our Bible's [To them] i. e. to the Jews 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 severals to which these words are prefixed, (being omitted in the rest, in some part) are three distinct commandments of the Decalogue, thou shalt not kill, thou shalt not commit adultery, thou shalt not forswear thyself, or take God's name in vain, (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 form or phrase prefixed, but some other different from it, they are not commands of the law, but permissions, or indulgences allowed the Jews, but now retrencht, and denied Christians.  S. 
§ 5 
Of killing.  The first of these being the sixth of the law, I must first desire you to explain unto me, and tell me what was forbidden by it under the law.  C. 
The first and principal thing is the shedding of man's blood, by way of killing; taking away his life, God only, who gave us life, having power to take it away again.  S. 
What then is the Magistrate's taking away the life of a capital offender? Is not that forbidden by that law?  C. 
God having sole power over the life of man, may without doubt take it away by what way he pleaseth, either immediately by himself, or by any man, whom he appoints to execute his will: Thus you know might Abraham kill his son when God bid him; because though Abraham had not power over his son's life, yet God had; 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 murderer's blood 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 own lives, and therefore not able to give it any other) not only permits him and makes it lawful 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 Commandment is the man of himself, without power or commission from God. Which yet he that hath it must exercise justly, according to the laws of God and man, or else he breaks the commandment 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' man's blood, etc.] (which was given not to the Jews, but to all the sons of Noah) and according to the laws of every nation, which being made by the whole body of the nation, or all the States in it jointly, are referred to some supreme power, either one, or more, to execute; who consequently is invested from heaven with authority to do it.  S. 
May not a man in any case kill himself?  C. 
He may not; having no more power over his own life, than any other man's; and how gainful soever death may seem to any, yet is he to submit to God's providence, and to wait, though it be in the most miserable, painful, wearisome life, till God please to give him manumission.  S. 
What is to be said of Samson, who killed so many by pulling away the pillars, and involved himself in the same destruction?  C. 
He was a Judge in Israel; and such in those days, (and particularly him) did God ordinarily move by his spirit to do 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.  S. 
What is to be said of those that rather than they would offer to Idols in the Primitive Church, did kill themselves, and remain still upon record for Martyrs?  C. 
If the same could be affirmed of them which was of Samson, that God incited them to do this, they should by this be justified also; but having under the Gospel no authority to justify such pretence of divine incltation, it will be safest to affirm, that this was a fault in them, which their love of God and fear that they should be polluted by Idols was the cause of; and so, though it might as a frailty be pardoned by God's mercy in Christ; yet sure this kill themselves was not it that made them Martyrs, but that great love of God, and resolving against idolatrous worship; which testified itself in that kill themselves for that cause; This it was that made them pass for Martyrs, and that other incident fault of theirs, was not in that case thought so great, as to divest or rob them of that honour.  S. 
What is meant by that which follows the mention of the Old Commandment in this place? [Whosoever shall kill shall be in danger of judgement.]  C. 
The word rendered [the judgement] signifies a Court of Judicature, or Assizes of Judges, who sat 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 annexed, Exod. 20. to that Commandment, 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.  S. 
But was nothing else forbidden in the law by that Commandment, but killing?  C. 
That was the prime especial matter of it, but by way of reduction other things which are preparatory to this, or offences of this nature, but of a lower degree. As 1. Mutilating or maiming any man's body. 2. Wounding him, which may possibly endanger his life. 3. Entering into, or accepting, or offering of Duels, wherein I may kill or be killed, in which case, which soever it prove, I am guilty of murder. Nay if by the equality of fortune both come safely off, yet the voluntary putting myself on that hazard, is guilt enough for a whole age's repentance, and humiliation; to consider what had become of me, if without repentance, I had thus fall'n a murderer of myself and my fellow Christian also.  S. 
May no injury or affront be accounted sufficient to provoke me to offer, or challenge to a Duel?  C. 
None imaginable; for that injury, what ever it is, if it be a real one, of a considerable nature, will be capable of legal satisfaction; and that must content me; private revenge being wholly prohibited by Christ. Or if it be such, that the law allows 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 own will be an unproportionable satisfaction for it.  S. 
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 do not?  C. 
Certainly I may not; the law of killing restrains me. And for that excuse of Honour, it is First, most unreasonable that the obedience to God's commands should be an infamous thing. And then 2. If so impious a custom hath prevailed, I must yet resolve to part with reputation, or any thing, rather than with my obedience to God. Nay 3. You may observe, that there are two sorts of cowardice, much differing the one from another; the one proceeding from fear 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 deal 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 restrain Duels as much as the other. And might this but pass, as sure it deserves, for a creditable thing, the fear of the other kind of discredit would work little upon us. For the world is now generally grown so wise, that a man may, without any dishonour, fear being killed or hurt; and even to run away from such dangers, being very imminent, is creditable enough. The unluckiness of it is, that the other honest kind of fear, that of hurting or killing another, is become the only infamous thing, the only cowardice 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 fearful of disgrace and ignominy in the world, than any pious man is of violating the laws of natural reason, of offending God, or of incurring the flames of eternal Hell.  S. 
But what am I to do in case of Challenge offered to me?  C. 
1. In conscience toward God, to deny it, what ever the consequents may be. 2. To offer a full satisfaction for any, either real 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 fear of dying, but of killing, not cowwardize, but duty, which restrains me from this forbidden way of satisfying his desire.  S. 
But what if all this will not satisfy him, but he will still thirst my blood, and accept of no other allay, but assault me, and force me either to deliver up my own life, or try the uncertainty of a Duel?  C. 
The utmost that in this extreme case can be lawful, I shall define to you, by this example which I have met with. Two persons of quality meeting in a public place, the one passed an affront upon the other; the other bore it patiently in that presence, but after sent him a challenge; he sent him a return of acknowledgement of his fault, and readiness to give him any satisfaction that should else be thought onto wipe off the injury; the other will not accept any other; he keeps his chamber, and for a long time useth all care not to meet him in any place which would be seasonable for fight, 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 draws in his own defence, wound's him lightly, having done so, desires again that this may end the quarrel, or offers any other satisfaction; the challenger will not consent, assaults again, is killed; and so the Tragedy concluded with the chief Actor's life. That the survivor did any thing unlawful in all this, all circumstances considered, I cannot affirm; no man being bound to spare that other man's life, which he cannot spare without parting with his own. I conceive this may satisfy 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 yourself, if you seek to find out other cases, and think to justify them by this.  S. 
But is there nothing else reducible to the prohibition of murder?  C. 
Yes, 4. Oppression of the poor, and not giving those that are in extreme distress, according to that of the son of Sirach; The poor man's 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 is a murderer. 5. The beginnings of this sin in the heart, not yet breaking forth into action, as malice, hatred, meditating of revenge, wishing mischief, cursing, etc. All these are reducible to this Commandment, as it was given in the law.  S. 
Is there yet any thing else thus reducible?  C. 
One thing more there is, and that is, War, the consideration of which is full of great difficulties. For though all unjust war be simply forbidden under this sixth command of the law, and it be evident enough, that some wars 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, etc. And though indeed there be but few wars but sin against this Commandment, and in those few that do not, yet there be many actors in them, auxiliaries, stipendiaries, etc. which have no lawful calling to take part in that trade of kill men, (for so only have they that do it in obedience to their lawful Magistrate) yet still it is apparent, that some war is lawful; as that which hath had Gods express 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 wars being that wherein the greatest difficulties lie, will not be so proper for this place, as for another which we shall meet with, that of not resisting of evil, v. 39 And therefore to that place we shall refer it; as also that of private war in case of assault.  S. 
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?  C. 
It is clearly answered in these words, [But I say unto you, that whosoever is angry with his brother without a cause] etc. to the end of that verse. Wherein there be three things forbidden by Christ. 1. Causeless or immoderate anger, going no farther than 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 fool.]  S. 
What do you mean by the first of these?  C. 
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 again in either kind aggravated by the duration and continuance of it. And the Greek word here used is a denotation of every of these.  S. 
For the understanding of this, I desire first to know whether any anger be just or no, in respect of the cause? and if so, what?  C. 
Saint Paul's advice of being angry and not sinning, though it refer there peculiarly to the not continuing or enduring of wrath, [Let not the Sun go down in thy wrath] doth yet imply, that some wrath may be lawful in respect of the cause; for otherwise the noncontinuance of it would not justify it from sin. The most justifiable causes of anger are, 1. When it proceeds from sorrow that God is provoked; anger conceived for God's sake, Mark. 3. 5. without reflection on ourselves. 2. When for virtues sake; to see that neglected, despised, and the rules of it violated. 3. When for other men's sake; still without reflection on ourselves or any interest of ours. And each of these not in light trivial matters neither, but in matters of weight; and so the causeless anger is that which rises upon slight or no causes, or those wherein our own interests are concerned; Which though they may be causes, are not justifiable causes of anger in us.  S. 
Having this direction from you to understand causeless anger, I shall easily answer myself 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 confess 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 Sun is permitted to go down upon our wrath. But I pray what is meant by that phrase which is by Christ here repeated, and again applied to this causeless anger, as before to killing, [shall be in danger of the judgement] sure 'tis not that he thinks it fit, that every Christian that thus offends should be put to death, as even now you interpreted those words?  C. 
The meaning is, that the wrathful man in another world shall be subject to punishment as the homicide here, i. e. that wrathfullnesse being so contrary to that meekness, patience, humility required now by Christ, and being, as Solomon intimates, an effect of pride and haughtiness, is to be counted of as an Un-Christian sin; which unless it be mortified 
Prov. 21. 24.  here by the grace of Christ, will cost us dear in another world; though not so dear 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.  S. 
This of causeless anger being thus clearly forbidden by Christ, and yet that that even good Christians are so subject to fall into; what means will you direct me to, to mortify or subdue it?  C. 
1. A conviction of the danger and sin of it; not flattering ourselves that either 'tis no sin, or such as with our ordinary, frailties shall have its 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, meekness, patience, peaceableness, bearing with one another, and forgiving one another, etc. and required so strictly by Christ of his Disciples, i. e. all Christians followers of him. 3. A consideration of the unreasonableness of that sin, which is, 1. Unjust, being causeless, or immoderate. 2. So much against what I would have done to me either by my brother, (it being a very painful uneasy thing to be under another's wrath, especially when ill words or blows are joined with it; and that that no body would be under, if he could help) or by God himself (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 root of pride in my heart, of which this is so necessary infallible an attendant. 4. The reflection upon myself, if 'twere possible, in time of that passion, or else immediately after, when I come to myself again out of that drunkenness of soul, and considering how ill-favoured a hateful thing it is; how like a tiger, a bear, 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 appear in. Yea and what a painful agony it was when I was under it, 5. To consider how at such time we are out of our own power, apt to fall into those oaths, acts of furies, indiscretions, revealing of secrets, disadvantageous expressions, etc. in a few such minutes, which a whole age of repentance will not repair again. 6. A sober vow or resolution never to permit myself to fall into so inconvenient and dangerous a sin; that when I find it a coming upon me, I may restrain it by remembering, this was it that I thought fit to vow against. 7. A watching over myself continually, that I be not taken unawares. 8. Abstaining carefully from the least indulgence to any beginnings of it; it being easier to keep from any first degree of it, then yielding to that, to restrain the farther degrees. 9 Avoiding temptations and provocations as much as I can; and so the company of those who are subject to that sin. 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 suppress at that time any such exorbitant affection in me. Many other conducible means you will be able to suggest to yourself.  S. 
What is the second thing here forbidden?  C. 
Saying to his brother, Racha,] i. e. When anger breaks out into contumelious speeches; such are the calling him empty, despicable, witless fellow; for the word Racha, is an Hebrew word, and signifies vain or empty. This, though not the highest kind of contumely, is yet greater than the former, and therefore is here expressed by the punishment apportioned to it, greater than the former; as much as stoning is a sorer death than beheading; for that is the meaning of [he shall be in danger of the Council,] the Council signifying the Sanhedrin, or the Supreme and great Senate where the ordinary punishment was stoning. And so the meaning is, this is a greater sin, and so to expect a greater punishment than the former.  S. 
What is the third thing forbidden here?  C. 
Saying thou fool] i. e. when wrath breaks out into more virulent rail, all sorts of which are here intimated by this one word; and this being a greater sin or aggravation of causeless anger then the former, is here described by the third kind of punishment: which, though it were not in any legal Court of judicature, was yet well enough known among the Jews; 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 jews sometime, in imitation of the Phaenicians, used a most cruel, barbarous, kind of rites, burnt children alive, putting them in hollow brazen vessels, and so by little and little scalding them to death; where, because the children could not choose but howl hideously, they had Timbrels perpetually sounding to drown that cry, and therefore it was called Tophet, (from a word signifying a Timbrel) 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 Greek by a word little differing in sound from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  the Hebrew, and that word in the New Testament, and ordinarily in sacred Writers Greek and Latin, 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 express the greatest sin in this kind, 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 bowels, which made a quick dispatch of them) and therefore to ascend to the description of a third superlative degree of sin our Saviour thinks fit to use that mention of the punishments in the valley of Hinnom.  S. 
You have by this plenteous discourse on this word, prevented my doubt, which would have been, whether the last only of these sins, 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 express a third greater degree of punishment in another world answerable to that third degree of sin; and that nothing else is to be collected from it.  
I shall only trouble you with one scruple in this matter, and that is, whether all kind of calling Racha or fool, i. e. all contumelious speaking of a greater or less degree, be such a sin punishable in a Christian in another world?  C. 
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 causeless 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, Superiors in any kind, (nay perhaps equals too, who in charity are obliged to reprove the neighbour, and not suffer sin on him) And by them, 1. Done to that purpose that they may by these goads wake them out of a lethargy of sin; And again, 2. Done seasonably, so as they be in prudence most likely to work 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 than others, or so much better than 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 severals, ja. 2. 20. O vain man, i. e. literally, Racha. Mat. 23. 17. The fools and the blind, spoken by Christ. And again, v. 19 and Luk. 24. 25. Ye fools, etc. and Gal. 3. 15. O foolish Galatians, and v. 3. are ye so foolish? Which is directly the other expression [thou fool] which now you will see and discern easily (if you consider the affection of the Speakers,) to be out of love, not causeless inordinate passion, and so not liable to the censure in this text. But then 3. There is little doubt but that all detraction, censoriousness, back biting, whispering, that so ordinary entertainment of the world to busy ourselves when we meet together in speaking all the evil we know, or perhaps know not, of other men, is a very great sin 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 living being pleased to be so used by others, as the detractor useth others.  S. 
I beseech God to lay this to my heart, that by his assistance I may be enabled to suppress and mortify this inordinate passion, that my nature hath such inclinations unto; to that end, to plant that meekness, and patience, and humility, and charity in my heart that may turn out this unruly creature; to arm me with that continual vigilance over myself that it may not steal 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 commandment, I perceive he buildeth somewhat else on this foundation in the four next verses. [Therefore if thou bring thy gift to the Altar, etc.] Be pleased then to tell me, 1. How that belongs to this matter? And 2. what is the duty there prescribed?  C. 
For the dependence of that on the former, or how it belongs to it, you will easily discern, if you remember that old saying, That repentance is the plank to rescue him that is cast away in the Shipwreck. Our Saviour had mentioned the danger of rash anger and contumelies, etc. And because through humane infirmity he supposes it possible that Disciples or Christians may thus miscarry, he therefore adds the necessity of present repentance and satisfaction after it.  S. 
What is the duty there prescribed?  C. 
It is this. 1. Being reconciled with the brother. v. 14. and agreeing with the adversary, v. 25. i. e. using all means 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 causeless, but to pacify him to regain 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 do, I am his debtor, in his danger to attach me, as it were to bring me before the Judge, and he to deliver me to the Bailie or Sergeant, and he to cast me into prison, etc. i. e. This sin of mine unretrived by repentance, will lie 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 pass for more specious works 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; Leu. 1. 2. Not that the performance of this duty is to be preferred (being a duty to my neighbour) before piety, or the duties of true Religion toward God; but before the observation of outward rites, sacrifices, Oblations, etc. 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 expressed, 1 Tim. 2. 8. by [lifting up of holy and clean hands] must be without wrath; or else like the Fast, Isa. 58. 4. [The fast for strife and for debate] and the long prayers, Isa. 1. When the hands were full of blood.] 'Twill be but a vain oblation in God's account, like cain's when he resolved to kill his brother.  S. 
Is there any thing else you will commend to me out of these words before we part with them?  C. 
Yes, 1. That the time immediate before the performing of any holy duty, of prayer, of oblation, of fasting, of receiving the Sacrament, etc. is the fittest and proper'st time to call ourselves to account for all the trespasses and injuries we are guilty of toward God and men. [If thou bring thy gift, and there remember'st, v. 23.] That it seems a season of remembering. 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 defer that till this be done; yet can it not give me any excuse to leave that Christian performance undone, but rather hasten my performance of the other, that I may perform this also. He that is not yet reconciled must not carry away his gift, but leave it at the Altar, v. 24. And go and be reconciled, and then come back 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 lawful for him to omit or neglect that receiving, on that pretence, (or if he do, 'twill be a double guilt) but must hasten to recover himself to such a capacity that he may with clean hands and heart, thus come to God's 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, [Than come, etc. v. 24.] 4. That the putting off or deferring of such businesses as these of reconciliation, satisfaction, etc. 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 do it, the next hour may possibly be too late. Agree quickly whilst thou art in the way, v. 25. 6. That the punishment that expects such sinners is endless, indeterminable, the till thou hast paid, v. 26. is not a limitation of time, after which thou shalt come out, (any more than [she had no children till she died] is a mark or intimation of her having children after death) but a proposal of a sad payment which would never be done, the paying of it would be a doing for ever.  S. 
I thank you for these supernumerary meditations, I hope they shall not be cast away upon me.  
I shall detain you no longer here, but call upon you to proceed to the next period, which I see to begin in like manner with a commandment 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 learned of you, I conclude should be, [to them of old time] or to the ancient Jews, Exod. 20. 14. I shall propose 〈◊〉 more scruples in this matter, but only crave your directions for the main, what you conceive forbidden here in that old Commandment.  C. 
As in the former God by Moses restrained all the accursed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  issues of one kind of sensuality; so in this place of the other, this of lust. And naming the chief kind of breach, that of Adultery, i. e. lying carnally with a married woman, he forbids also all other acts of uncleanness which are not conjugal. Thus have some of the Jews themselves interpreted the word; and so in the Scripture 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and good Authors, in common use, adultery and fornication are taken promiscuously to signify all manner of uncleanness. Of which, though some kinds seem to have been permitted the Jews, yet this permission is not to be conceived to extend any farther than the benefit of legal impunity, (not that they were lawful 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 himself, as Numb. 25. So that under the letter of that old Commandment are contained not only the known sins of adultery and fornication, but all other kind of filthiness mentioned Rom. 1. 24, 26, 27. & v. 29. Where there are four words which seem to contain all sorts of it under them: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Fornication, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Villainy, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Immoderate desire, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Naughtiness: And so again, 2 Cor. 12. 21. Uncleanness. fornication, lasciviousness, and Gal. 5. 19 Adultery, fornication, uncleanness, lasciviousness, and idolatry. Which last word in that and other places, seems a word meant to contain all such kind of sins 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 sins. So Eph. 4. 19 & 5. 3. in both which places, as also before, Rom. 1. 29. & Col. 3. 5. The word there rendered Covetousness in the three latter and greediness 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 account of these sins, but desire God to fortify you with all care and vigilance against them, grounded in a sense of hatred and detestation of them, as of the greatest reproach to your nature, grievance to the Spirit of God, defamation of Christianity where ever they are to be found, and the sins of such a nature, that when they are once in any kind indulged to, they are apt to break out into all the baseness and vileness in the world; and that in brief, are called by Saint Peter, abominable idolatry, 1 Pet. 4. 3.  S. 
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 Commandment of the law?  C. 
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 unclean matter with delectation. 3. The feeding my lust with luxurious diet, inflaming wines, etc. or other such fuel and accentives of it, etc.  S. 
What now hath Christ added to this old prohibition?  C. 
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.  S. 
What is the meaning of that?  C. 
That he that so looks, etc. 1. Signifies his heart to be adulterous, though himself be not, either through want of opportunity, etc. 2. That he shall by Christ be censurable as the adulterer under the law.  S. 
But what is the full importance of looking on a woman to lust?  C. 
It is not to look to that end that I may lust, (as some are willing to interpret here; by this means making the looking sinful only in order to that end, that lusting; without designing of which they conceive the looking itself will be no fault) but either to look so long till I lust, or else to satisfy my lust (though not with the yielding to the corporal pollution, yet) so far as to feed my 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as chrysostom reads 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 looks earnestly, Theoph. He that makes it abusinesse to look earnestly upon gallant bodies and beautiful faces, that hunts after them, and feeds his mind with the spectacle, that nails his eyes to handsome faces. Chrys. And again, Not he that desires that he may commit folly, but looks that he may desire. And again, God hath given thee eyes that seeing the creator thou mayest glorify him and admire him. As therefore there was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an immoderation and fault in anger, so in looking. If (saith he) thou wilt look and be delighted look upon thine own wife, and love her continually; but if thou lookest after other beauties, thou dost both wrong her, letting thy eyes rove otherwhere; and thou wrongest her whom thou lookest on, meddling with her illegally: For though thou touchest her not with thy hand, yet with thy eyes thou dost. To this Saint Peter refers, 2 Pet. 2. 14. Eyes full of adultery; there being an adulterous look as well as an adulterous embrace; the former forbidden by Christ, as well as the latter by Moses.  S. 
I had not thought this prohibition of Christ's had been 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, yielding to satisfy that with unlawful objects, the beauty of any but our own wives, and the stirring up of fire within, which is apt to be kindled by that means, 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 maid, i. e. please myself 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 sins as well as the agent) especially if she take as great pleasure in that, and deck and set herself out to that end that she may be thus looked on?  C. 
Saint chrysostom answers that question also, that it is a great fault, and a kind of Adultery in that woman, that thus not only exposes and prostitutes herself to the eyes of men, but so dresses and sets herself 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 mixed the potion, prepared the poison, though she hath not given the cup to drink; yes, and hath done that too, though none be found that will drink of it. It seems a piece of Christian chastity there is required of women in this kind, that is not generally thought of.  S. 
I shall trouble you no longer with this matter, only I desire to know, what the two other verses in this period, of the eye and hand offending thee, have to do in this matter?  C. 
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 beautiful, and not to behold what is loved. To this foreseen objection he answers before hand; 'Tis hard and unpleasant indeed, but more unpleasant sure to be a frying in hell. 'Twere better to put the very eye out of the head, to cut off the hand, even that which were most useful and honourable, then to be cast into hell. Much more when that is not required to cut off, or pull out those members, but only to turn away the eye from the alluring object, to keep the hand from immodest touches, nay, (saith chrysostom) This is a most mild and soft precept; it would have been much more hard, if he had given command to converse with and look curiously on women, and then to abstain from them.  S. 
But what hath the hand to do with that business of looking?  C. 
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, etc. and whosoever absteines from the grosser act, and yet indulgeth himself such pleasures as these with any but his own wife, sins also against this law of Christ.  S. 
§ 7 Shall we now hasten to the third law here mentioned. It is about Divorce. What was the state of this business under the law?  C. 
The ten Commandments mention nothing of it, and therefore you see the proemial form is changed; not as before [Ye have heard that it hath been said to them of old] (the character of the Commandments) but only, [It hath been said] which notes that there is somewhat in Moses his writings about it, though not in the Ten Commandments. 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 uncleanness 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 again; and though her second husband do so too, or die, yet the former husband not permitted to take her again for his wife. Now that which was there said, is no justification of that giving a bill of Divorcement upon any occasion, save only that of fornication, (as appears by Christ's testimony, Mat. 19 3. to the 10th.) But an indulgence of legal impunity granted to the Jews, Because of the hardness of their hearts, i. e. Because they were such an unruly stubborn people that if they should have incurred punishment from the Magistrate by putting away a wife which they liked not, they would have been likely to have killed those hated wives, that so they might freely have married again. So again, 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 legal punishment. Or if he, contrary to law and justice, do put her away, than 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; (only a permission or not punishing of such divorces) may appear by Mal. 2. 16. The Lord saith, That [he hateth putting away] speaking, as the context shows, not of every kind of Divorce, but particularly of the putting away a wife for barrenness, without other default; of which the Prophet brings in the women complaining, and to show the unjustice 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.  S. 
What doth Christ now in his new Law, in this matter?  C. 
He recalls that old indulgence or permission; for coming now to give more grace than the law brought with it to the Jews, he thinks not fit to yield so much to the hardness of men's hearts, as to remit them from legal punishments here, if they shall use that liberty so contrary to the vow of wedlock; and therefore in Christian Commonwealths leaves the punishing of such offenders as free as it had been among the Jews, had it not been for that sufferance. As for the sin and consequent punishment of it in another world, though he need not ampliate that, (there having not been any such privilege of immunity before to the Jews, only such punishments, according to the nature of the Old Testament, not so explicitly spoken of) yet he seems 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 himself marry again, he committeth adultery, and is in that name liable, Matth. 19 3.  S. 
But what, is no kind of Divorce lawful now under Christ?  C. 
Yes, clearly, that which is here named in case of fornication i e. If the wife prove false to the husband's bed, and take in any other man, 'twill then be lawful by Christ's 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 mischiefs that such falseness brings into the family; children of another's body to inherit with (or perhaps before) his own, etc. which sort of reasons it is that this matter of Divorce now under Christ, is chiefly built on, (and not, as might be imagined, that of the conjugal contract, for that being mutual, would as well make it lawful 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 do not follow the falseness of the husband, as they do that of the wife; to which may be also added one other, because the wife hath by promise of obedience made herself a kind of subject, and owned 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.  S. 
Is there no other cause of Divorce now legal among Christians, but that in case of fornication?  C. 
I cannot define any because Christ hath named no other.  S. 
But me thinks 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. believer, 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 speak I, not the lord Whence I infer, that in Saint Paul ' s opinion Christ had not then said that unbelief was not a lawful cause of Divorce; and consequently I conclude that Christ had left place for some other cause beside fornication, and therefore I should guess that the naming of fornication here was not exclusive to all other causes, but only to those that were inferior 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.  C. 
You have proposed an objection of some difficulty. I must apply answer to it by dividing it into parts, and making my returns severally. 1. That in that place, 1 Cor. 7. if the words [speak 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. constrained 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 speak I, not the Lord. Now that this stands so far 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, than the ground of the whole objection is taken away. And if it be objected again, that by that liberty of Saint Paul's, the woman beleiver being put away by the infidel husband, is permitted to marry again, which seems contrary to Christ's 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 case of unbelief 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 only against Saint Paul's judgement; that he did contrary to Christ's in giving this liberty, not that Christ had said this, which Saint Paul saith, he had not said, which is the only 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 only that as much as in him lies, 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 chaste; 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 only as an aggravation of the man's fault, who by this puts her on that hazard, of which he is no whit less guilty, though she resist that temptation, and escape that danger. And for that part of our Saviour's speech, [he that marries her that is divorced, 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 divorced 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 only, (by the way,) add, that v. 12. those words [to the rest] seeming to be opposed to the [the married] v. 10. as though he spoke now to the rest, i. e. those that are unmarried, is a mistake caused by the English Translation, for those that v. 12. he speaks to, are married also. The word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would better be rendered, 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 again some reason in the inference, if first, Saint Paul had thus affirmed, (which we have showed he did not.) And 2. There could be produced any cause so justifiable for Divorce, as Adultery is. But of this I am persuaded that there can nonebe produced because in all considerations none is so great and so irreparable an injury, as this; none that repentance can so little set right again, 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 than adultery, (as idolatry, heathenism, for example) yet because this is not so contrary to, and destructive of the conjugal state, therefore 'tis not thought fit to cause Divorce, by Saint Paul, (nor as appears, by Christ neither) though to cause damnation, (which is far greater punishment than Divorce) it be abundantly sufficient. As for the having attempted the life of the husband, (which leads me to answer the last part of the objection) I shall make no doubt to say this is not equal to the having committed adultery. For first, It appears that though it was attemped, yet it was not acted, (for if it had, that would have made a real divorce indeed) and the attempt, 1. Is not so punishable, as the act; And 2. It may by repentance be repaired again, 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 believing husband is advised not to put away the unbelieving wife, [for he knows not whether he may not convert and save the heathen wife by living with her] hath place here also. 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 learned 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 taketh another himself; then speaks thus to him, You have been 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 feet, confessed his vile intention, begged pardon, promised unfeigned 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 again, 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 been false to the bed, be beyond that. Love is strong as death, jealousy cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame, saith Solomon. And if that be thus caused, what a hell is that man's life? and that is far worse than death, especially then the mere danger of it; and beside, if she also have repent of her fornication, and the husband be satisfied that she hath so; yet the disgrace of having been so used, and perhaps the continual presence of a base brat in the family will be yet more unsupportable than that possible danger of losing a life. For you see how ordinary it is for men to contemn their lives, to endanger, nay oft actually to lose them rather than part with reputation or any such trifling comfort of life; on this maxim of the natural man's, that 'tis better to die then live miserably or infamously. And though Christianity curb that gallantry of the world, yet still it commands us to contemn life when it cometh in competition with obedience to him; which here it doth, or may do, if Christ command (as his words affirm he doth) this not-divorcing for any kind 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 losing our lives) when we are not inclined to do what God bids us do. Where 1. If we did thus die, it were martyrdom, and that the greatest preferment of a Christian. 2. Seeing 'tis but danger, and not certain death, we may well entrust our lives in God's hands by doing what he bids us; and think our lives safest when so ventured. And so I have satisfied your scruples.  S. 
Other scruples in this matter of divorce I think I could make to you; but 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 contains a prohibition so necessary to be instilled into young men, lest the sin get in fashion, and that root so deep in them that 'twill not suddenly be weeded out, and that is of Swearing. Be pleased therefore after Christ's method in delivering, and yours formerly in expounding, to tell me the meaning of the old Commandment which by the stile of the preface, [Ye have heard that it hath been said to them of old time] I collect to be the third of the ten Commandments?  C. 
The first part of it, [Thou shalt not forswear thyself] is clearly the third Commandment; but the latter part [But shalt perform to the Lord thine oaths] is taken out of other places of the law, to explain the meaning of the former, and to express it to be, as literally it sounds, against perjury, or non-performance of promissiory oaths;  S. 
But the third Commandment is in Exodus, [Thou shalt not take the name of the Lord thy God in vain] is that no more, then [Thou shalt not forswear thyself?]  C. 
No more undoubtedly, if either Christ may judge, who here saith so; or the importance of the words in the original be observed. For to take or lift up the name of God, is an Hebrew stile, to swear; and the word [vain] and [false] is all one, as 1 the Hebrew writers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  generally acknowledge, 2. that of idle word enforceth, Matt. 12. 36. being there applied to that not only vain but false speech v. 24. [He casts out Devils by the Prince of Devils] 3. Because the very word that Exod. 20. 7. is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendered vain in the third commandment, is used Deut. 5. 18. in the ninth commandment for (and is so rendered by us) false witness. and so Ps. 24. 4. lifting up the soul unto vanity (that phrase of lifting up the soul, referring to that form of swearing by the life) is expressed in the next words, sworn deceitfully. By all which 'tis clear, that to take God's name in vain is to forswear one's self.  S. 
But is nothing else reducible to this old Commandment?  C. 
Swearing simply taken, is not reducible, for besides that 
Oecumemus  the express words of Moses plainly permit it, thou shalt swear by his name Deut. 6. 13. 10. 20. The fathers say plainly, that to swear under Moses was lawful. Yet perhaps foolish, wanton, (sure profane blasphemous) using of God's name may be resolved to be there forbidden by reduction.  S. 
What then hath Christ superadded to the old Commandment?  C. 
A total universal prohibition of swearing itself, making that as unlawful now, as perjury was before.  S. 
Are no kind of oaths lawful now to a Christian?  C. 
That you may discern this matter clearly and distinctly, you must mark two circumstances in our Saviour's Speech, 1. That phrase v. 37. but but let your communication, etc.] from whence one universal rule you may take, that to swear in ordinary communication, or discourse, or conversation, is utterly unlawful. 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 [swear] as it differs from adjuration, or being sworn, taking an oath administered by those who are in authority, you have then a second rule, That all voluntary, but especially promissory oaths, are utterly unlawful now for a Christian.  S. 
What do you mean by voluntary oaths?  C. 
This, that no other impellent but myself, or my own worldly gain 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 Paul's oath Rom. 1. 9 Gal. 1. 28. etc. which were to stand upon record to posterity and to confirm 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 swear,) 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 Magistrate legally calling me to testify my conscience, or to enter into some oath for the good and peace of the public) or some such public consideration, but only for my own interest etc. it is utterly unlawful.  S. 
Why did you add, but especially promissory oaths?  C. 
Because those are most clearly hear forbidden both by the aspect these words have in the precedent, thou shalt perform thy oaths, 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 means to make all promissory oaths 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.  S. 
What is the meaning of those severals that follow, Neither by heaven. & c? Nay it not be, that I must not swear by them, but only by God? Or not swear falsely, so much as by them?  C. 
No, but clearly 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 inferior things, are now utterly unlawful; 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 tossed and defamed by their unnecessary oaths.  S. 
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, etc.] i. e. let your promises and performances be answerable to one another?  C. 
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 again a negation and a phrase of some vehemence (as a redoubling) to confirm it (that is nay nay:) and this will serve as a good useful means 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 than this, but in a manner direct to the use of this, as that which will help us to perform his precept.  S. 
There is yet one thing behind, the reason that this is backed with, for whatsoever is more than this, cometh of evil] what is meant by that?  C. 
Either that it cometh from the evil one, Satan, who makes men unapt to believe without oaths, that so he may make the free use of them the more necessary: or from evil, i. e. that great kind of evil amongmen, the breaking of promises, from whence this custom of adding oaths proceeds. By which is also intimated, that oaths are here by Christ forbidden, not as things in themselves evil, but as things which are not to be used but in affairs of special moment, a reverence being due to them, which are therefore not to be made too cheap.  S. 
§ 9 
Of revenge, or retaliating evil.  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 again by the variation of the preface from that which was prefixed to the commands of the decalogue, not to be of that number, and yet is the phrase also varied from that which was prefixed to that of divorce: There only [it hath been said] but hear [ye have heard that it hath been said.] What is the reason of that?  C. 
It signifies that as it is less than a commandment 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 than 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 by the law of nature, and Moses freely permitted (and no sin 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 Jews, this private men were not to do on their own heads, but might by legal process, go to the Judges and require this due from them.  S. 
What hath Christ appointed in this matter?  C. 
'Tis set down in these words, [But I say unto you that you resist not evil.] Where the word which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we render [evil] signifies not a thing but a person, the injurious man, or he that hath done the injury; and the word rendered [resist] notes not that that our English commonly signifies; but peculiarly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non oppositionem sed retributionem not at utin voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  to retaliate, to return evil for evil; by which interpretation it is directly answerable to what went before [eye for eye,] etc. and so is a denying to Christians that liberty that before was allowed the Jews; that of revenge, retaliation, returning those mischiefs to others, which we have received from them.  S. 
What plain places of Scripture be there which prohibit this, so that I may be induced, by the analogy of them, to believe this forbidden here?  C. 
One plain place there is, which seems to me to be a direct interpretation of this, Rom. 12. 17. Rendering to no man evil for evil] so again, v. 19 Avenging not yourselves] i. e. thus rendering evil to evil:] which is farther explained by the following words, [but give place unto wrath] i. e. to God's revenge, as it follows [vengeance is mine, I will repay it, saith the lord]  S. 
But how far doth this precept of not revenging extend? To public Magistrates, or only to private persons one toward another?  C. 
To this I shall answer by these several degrees. 1. That it doth not interpose in the Magistrate's office, so as to forbid him to punish by way of retaliation, if the laws of the land so direct him for his office being to preserve the Kingdom in peace, Christ forbids not the use of any lawful means to that end, but rather by the Apostle confirms it in his hand, by saying, [he beareth not the sword in vain] and adding [he is God's 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 only, is as far as respects this life, put into the hands of the lawful Magistrate, with commission to use it, as the constitution of the Kingdom shall best direct, either by way of retaliation, or otherwise; and what is done thus by him, is to be counted God's vengeance executed by him; and so no more contrary to the prohibition of private revenge, than Gods own retributions would be; which yet are mentioned by the Apostle as an argument to prove the unlawfulness of ours, Rom. 12. 19 Avenge not yourselves, 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 ourselves is (not that which some revengeful 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 privilege 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 only, set down in the end of Rom. 12; The thirteenth to the Rom. begins with obedience to the higher powers, and their being ordained by God, etc. This being thus set, it will follow 2ly. That Christ's prohibition belongs only to those who have received the injuries, considered (whatsoever they are) as private sufferers; and those are forbid two things; 1. Taking into their own hands the avenging of themselves. 2. (and which is the special thing in this place, the former being not by the law permitted to the Jews themselves, though among the Heathen it was generally thought lawful to hurt them who had injured us) desiring and thirsting, seeking and requiring even that revenge which the law of man affords, with this reflection on himself, for the satisfying his revengeful humour. This might Christ very reasonably prohibit, it being before not commanded, but only 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 far from Christians even now in times of Christianity. Not that it is made utterly unlawful by Christ to prosecute any who hath wronged me; and bring him to legal 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 between revenge and punishment: Nor that it is unlawful to require reparations for an injury done me when the matter is capable of it; nor to do 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 own revengeful 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 helping me to mine again) or again to require it in contemplation of the farther inconvenience that may possibly befall me another time if this pass 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 go and do likewise, i. e. to pardon and not revenge injuries. 2. By the law of faith to vanquish such fears, and depend on God's providence to defend us for the future, and not to be so hasty and follicitous in using all possible means, however unlawful, for the future securing of ourselves. And all this seems to be the literal importance of that phrase, Rom. 12. 19 [Not avenging ourselves,] Whatever avenging is lawful, that is not which reflecteth upon ourselves, and our own immoderate passions; whether that of anger, or that other of desire, a branch of which is this worldly carking.  
From these two thus set it will appear thirdly, what is to be said of wars between one Kingdom and another, which are of a middle nature between the revenge of the Magistrate upon the offender within his jurisdiction, and the revenge of one private man upon another; this being between equals, and so not of the first kind; and yet between public persons or bodies, and so not of the second, which consequently will be only so far lawful, as it agrees with the first; and unlawful as with the second.  S. 
In what respect may war be lawful? Or is it at all so?  C. 
That it is not absolutely unlawful, appears 1. By the Baptists answer to the soldiers when they came to his Baptism, Luk. 3. 14. where he forbids them not that calling as unlawful. 2. By Christ's commending the Centurion's faith who was then a Soldier. 3. By Paul's using a band of soldiers against the Treachery of the Jews. 4. By Saint Peter's baptising of Cornelius without his giving over the military employment. Now in what respect war may be lawful, will appear, if we observe the causes of it. 1. If it be for the suppressing of a sedition or rebellion at home, it is clearly lawful for the lawful Magistrate, as having the power of the sword, 1. To preserve the peace of the land. And 2. To punish and suppress the disturbers of it. In which case it is impossible any war should be lawful on both sides; there being but one supreme power in any Kingdom, (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 aught to perish by the sword. 2. If betwixt one Kingdom and another, than the war may be lawful again, in case one Kingdom doth attempt the doing any eminent injury to another, which by a war may possibly be averted from those whom the Magistrates office binds him to protect. An eminent injury I say, and that which is more hurtful than war, or taking up of arms, and that again, when there is no arbitration, or other means of debating such controversies, or averting such injuries to be had. And with these cautions, To hurt no peaceable man, as near as may be; To shed as little blood as is possible; Not to protract it out of desire of revenge, or gain; Not to use cruelty on captives, on those that yield themselves, that desire quarter, on women, children, husbandmen, etc. To give over war when any reasonable terms 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 lawful to the Supreme Power to use arms, 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 own personal strength protect his Subjects without the assistance of others with him.  S. 
But is it lawful for a private man for the repelling of any the greatest injury from himself to kill another? Or if it be not, how can this war against those who are not our Subjects and Rebels, but those who are out of our power, and over whom we have no jurisdiction, and so we are but private men in respect of them) be accounted lawful, seeing it is sure more sinful to kill many then one?  C. 
To the first part of your question I answer, that a private man may not, by the law of Christ, take away another's life, for the saving his own goods, or the repelling any such kind of injury from himself, because life is more than goods: but if his life be attempted also, and no probable means to save it but by taking away the others life, it may then be lawful to take away his life; Christ having interposed nothing to the contrary, (where yet he that to save another's life, or rather than take it away, should venture and lose his own, may be thought to do better and more honourably, in imitating Christ who laid down 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 war unlawful. 1. Because the Supreme Power who is supposed to manage the war, hath the sword put into his hand by God, (which the private man had not;) and that not only to punish Subjects, but also to protect them: 2. Because it is his duty so to do, which he may not, (without sin against them, and failing in discharge of trust) neglect; whereas the private man having power of his own goods, may recede from that natural right of his; deny himself, to follow Christ; and for his life itself may better thus part with it, by leaving it to God's tuition, than the Magistrate can another man's, being entrusted by God to defend it, and by oath bound to perform that part of his duty. And for the number of those whom a war 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 itself deprived of that.  S. 
Well then, supposing war to be lawful, and these two kinds of wars to be such, What other kind of lawful wars are there? Or be there any more?  C. 
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 bear proportion to one of these.  
It will be easier to inform you in this matter by telling you what be the special sorts of wars that are unlawful.  S. 
What be they?  C. 
1. When one Nation fighteth with another for no other reason but because that other is not of the true Religion; this is certainly unlawful. 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 unlawful for Subjects to do, against the laws and governor's under which they are placed.  S. 
But is not Religion the most precious thing of all? What then may we fight for, if not for that?  C. 
It is the most precious thing indeed, and that to be preserved by all lawful, proper, proportionable means; but then war or unlawful resistance being of all things most improper to defend, or secure, or plant this; and it being acknowledged unlawful for Peter to use the sword for the defence of Christ himself, to do it merely for Religion, must needs be very unlawful. Religion hath still been spread & propagated by suffering, & not by resisting: and indeed it being not in the power of force to constrain my soul, or change my Religion, or keep me from the profession of it, arms or resistance must needs be very improper for that purpose.  S. 
What other war is unlawful?  C. 
All manner of invasive war for the enlarging of our territories; for the revenging of an affront; for the weakening of those that we see prosperous, and consequently suspect it possible for them to invade us for the future; or in any case, unless perhaps to get some reparation for some eminent injury done to our nation which the nation cannot reasonably bear, nor yet hope for any other way of reparation.  S. 
What is required to make it lawful for any private man to take arms?  C. 
Commission from the Supreme Powers under which he lives, and to 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 arms, even when the Governors do it unlawfully, supposing that he think the cause good upon the Supreme Powers undertaking it; so he that takes up arms only for hire, or hope of honour etc. under one who is not his Magistrate, may, though the cause be just for which the General fights, commit sin in fight under him.  S. 
What is there more that you think fit to teach me from this precept of not retaliating, or not av enging the injurious?  C. 
It will be best given you by proceeding, and observing what Christ adds on the back of this prohibition. But whosoever shall smite thee on thy right check, turn to him the other also etc.  S. 
What is generally observable from those additions?  C. 
1. The occasion of them, 2. The general nature of them wherein they all agree and accord.  S. 
What is the occasion of them?  C. 
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 myself, or require a legal revenge upon him, then by this easiness he will be taught to multiply those injuries; to smite me on the other cheek, when he sees me take that so patiently; to take away my cloak also, if I am so tame as to let him carry away my coat without any payment; to make me go 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 perform 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 certainly so, yet we Christians must rather submit to this also, then give the reins 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 lies upon us toward those acts which are accounted so ridiculous among men. Not that we are presently to turn the left cheek to him that strikes us on the right, to give the cloak to him that takes the coat, etc. but to perform the precept of non-revenge, and not to be tempted from it by any foreseen inconvenience: Yea and really to make that adventure, if I cannot perform that obedience without it, rather let him take the cloak also, then seek ways of revenge for such former trespasses. Which will be nothing unreasonable, if we consider, 1. That Christ can preserve us from farther injuries if he think good, as well without as with our assistance; and indeed that patience is oft blest by him to be a more prosperous means of this, than self revenge would be; it being Christ's tried rule to overcome evil with good, 2. That if we should chance to suffer any thing by obeying him, he will be able to repair us in another world.  S. 
What now is the general nature of these appendent precepts, wherein they all agree and accord?  C. 
That they are all tolerable and supportable injuries both in respect of what is done already, and what may be consequent to our bearing them. For thus the loss of the coat, or cloak also is a moderate injury; the smiting on the cheek or cheeks a very unconsiderable pain; and only valued for the contumely annexed to it, which yet Christians had been before, v. 11. (and should after by the sufferings of Christ be) taught to support cheerfully; and the going a mile or two a very tolerable invasion on their liberty, and a very easy post, being compared with the ordinary stages, and from thence 1. The reasonableness and agreeableness of Christ's commands to our strength appears; that he provides us such easy yokes and light burdens. even when we think he useth us most hardly, 2. The indulgence which he allows us in matters of greater concernment; where the damage or trespass is not so supportable, he there intimates a liberty to use some means to save or repair ourselves, (which may be extremely useful if not necessary to our temporal Subsistence) though not to work revenge on the enemy for what is past, by exacting any punishment on his person, by endeavouring to trouble him, who hath troubled us, (which cannot bring in any profit to us.)  S. 
What now is particularly observable from each of these, and 1. from the first?  C. 
That for light injuries done to our bodies which leave no wound behind them, nor are the disabling or weakening of our bodies, nor bring any considerable pain with them, we are not to seek any way of private, no nor so much as of legal revenge, no not though the injury were a contumely also, and the putting it up, a reproach in the account of the world, and withal a possible nay probable means to bring more upon me of the same making, this thus set, is my Christian duty, which I cannot omit without sin; and which for us to perform or Christ to command is so far 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 blows, many times, if we become our own champions, and avenge ourselves; and to more considerable trouble and charge, if we seek it from the Court of Judicature.  S. 
What do you in particular observe from the second?  C. 
1 The word rendered [sue at 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  law] may also signify to strive, or contend with thee any other way, and so take away thy coat from thee, (and in this case rather lose that and more, than either hurt or malign him) and 'tis not improbable that it may so signify here, because Saint Luke reads [him that taketh away thy coat, forbid not. etc.] i. e, do not by contrary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  violence or hurting of him thus repel him. If it refer to the former, than we learn 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 design revenge on every one whosoever shall in the least matter entrench on it, which, beside that Christ's prohibition makes sin in a Christian, the very delays, and expencefullnesse of Courts makes unreasonable and absurd for any man to do. Many losses are more supportable. than such a costly means of repairing them: Yet this not so far to be extended, but that he that 1. By no arbitration can get his own. Or 2. that desires only to obtain decision of any controversy, Or 3. he that by this means may defend a widow or orphan, Or 4. provide for his own family. Or 5. enable himself to relieve the poor, may lawfully in a matter of great moment enter a suit at law.  S. 
What from the third?  C. 
That the same rule holds for my liberty, that did for my body and estate, that every diminution of it must not enrage me either to a private or legal revenge on the invader: the sum of all is, that small supportable injuries of any kind we Christians must bear without hurting again, or so much as prosecuting or impleading the injurious. In weightier and more considerable matters, though we may use means. 1. To defend ourselves. 2. To get legal reparations for our losses, yet even in those the giving any way to revengeful desires, or desiring to give him any smart, or pain that brings no real gain, or ease, or advantage to us, save only the satisfying our revengeful humour, is still utterly unlawful.  S. 
But what is that, that follows in the close of this period, v. v. 42, Give to him that asketh thee, and from him that would borrow of thee turn not thou away?] And how comes it in this place?  C. 
The substance of it is a command of universal, unlimited liberality according to our power to all that are in need, and a direction to one special kind of works of mercy, the lending (without all exaction of use for the loan) to those, 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 own again, may do some men as much, perhaps more good, by obliging them to industry, and providence, and fidelity, then giving to some others might have done.  S. 
What connexion is there betwixt this precept of liberality, and the non-revenge immediately preceding.  C. 
'Tis this, 1. That forgiving, and giving, the two special works of our charity toward men, should always go together; one never doth so well, as when t'other is joined with it. Revenge will blast our liberality; and the covetous illiberal heart will defame the most perfect patience. 2. That the practice of liberality will help us to think it reasonable not to meditate Revenge, and withal demonstrate our patience of injuries etc. 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 obliging me to one as well as tother.  S. 
§ 10 
Of loving enemies  What now is the groundwork of the next period?  C. 
The repetition of the old law of loving neighbours and hating enemies.  S. 
Is there any such thing in the law of Moses, or Nature, that we should hate our enemies, and love none butneighbours?  C. 
I shall tell you as clearly as I can what both those laws have done, in this matter.  S. 
What hath the law of Moses done?  C. 
For the loving of the Neighbour, i. e. the fellow Jew, it hath commanded to love him as thyself, Leu. 19 18. and not to avenge nor bear any grudge against him; from which, though it were no exclusion of the like to other countrymen, yet 'tis very true that the Jews took occasion of advantage to deny all kindness and exercise of offices of common humanity to all others unless 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, shows to belong to the loving of (and showing mercy to) others beside their own country men, and extending the meaning of the word [neighbour] to all those who are of the same common stock with us, and are men as well as ourselves: though the truth is, God by prescribing the Jews peculiar meats, and forbidding others that were familiarly used by the Nations, did consequently interdict them any special 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 temporary, and to last no longer than 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 own country men, or even all their very enemies. Thus much only toward it we find in the law, that though the Jews were commanded to do courtesies to their enemies of their own country, to rescue the enemy's Ox out of the ditch, etc. yet they are forbid to enter any friendship, affinity, league with the seven nations, Hittites, Amorites, etc. or to show any mercy to them; which yet must not be extended to the commanding all manner of mortal hatred against them, but this within certain limits; they were to offer them conditions of Peace, and to permit them to redeem 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 deal with the Amalekites, to have war 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 the Magistrates on earth have over malefactors, the same sure must be yielded God over Nations and Governors of them, to put them to death by what means he please. This execution he was pleased to commit to the people of the Jews, after a long time of patience, when those natione had filled up the measure of their rebellion, Leu. 18. 14. So that this of hating enemies] cannot be accounted of as any common general command, for it held not generally against any but these forenamed nations; but as a special, particular sentence of Gods, to be at that time executed on them. And although, the truth is, the Jews did generally resolve it lawful to kill or spoil any that were strangers from the religion of the true God; yet by the limiting of God's command for such execution to these forenamed, and that with this reason, because they had filled up the measure of their iniquities (which when it is, none but God can judge of) 'tis evident that this was an error in the Jews, and that the rather because at this time when Christ spoke, they were subject to the Romans, and had no power of the sword in their hands; in which case those former commands of war 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 prevail; which commends love and charity to all men.  S. 
You promised also to show me what the law of Nature had done in this matter. I pray what is it?  C. 
We have no better way now to judge of that then by the writings and sayings of the wisest natural men; the sum 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 thinks it a reprovable thing to love an enemy, 
Arist: Top.  (as to hate a friend) but withal, the moderatest, and wisest, and most elevated minds, though they would not command or oblige all men to love enemies, do yet commend it as most honourable so to do, 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 Jews taking some advantage from those forementioned commands of Moses, and mistaking them, did think it lawful 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 been showed, and against the law of Nature; by which, hating or hurting is avowed only in case of injuries done, and even then also the contrary commended; and so that which Christ hath here to do, is partly to recall and reform the Jews to the law of nature, and to command that which that commended, partly to advance and set it higher than the law of the Jews had required of them before.  S. 
What then is now the law of Christ in this matter?  C. 
It is set down, v. 44. But I say unto you, love your enemies, etc. to the end of this Chapter. The sum of which is, that other men's faults or sins against us (nay against God himself, for the Jews enemies, the people of the seven Nations, Amorites, etc. being most detestable sinners before God, are here referred to in this word, Enemies) give not us any dispensation for the nonpayment 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, do incline us to revenge against our enemies; or if we can conquer that, yet we cannot choose but make a distinction between friends and foes, and at least have a great coldness 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 lead us higher than nature would bring us; to affections, and words, and actions of kindness, and benignity to those that have expressed the contrary of every of these toward us.  S. 
But is it not abundantly 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 of me?  C. 
Yes undoubtedly, of a Christian; who is to transcribe that copy, that Christ's own dealing with us when we were enemies, did set us. I must not only negatively not hate, or curse, or pursue with injuries; but love, and bless, and do good, and pray for my greatest enemy.  S. 
What is meant by Loving him?  C. 
That denotes the affection of charity, and kindness, and benignity toward him: 1. Wishing him all the good in the world, but that especially which he most wanteth, the good of his soul, conviction of sin, reformation, etc. 2. Pitying and compassionating him, and that the more for being mine enemy, because that implies a sin in him, which is of all things the most proper matter of compassion. 3. Being cordially affected toward him.  S. 
What is meant by Blessing him?  C. 
The word in Greek, and the opposition to cursing, (i. e. evil or bitter speaking) noteth kindness and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  freindlinesse of language; giving them all friendly and courteous words, who have nothing but railing and evil speaking for us; commending in them whatever is capable of it, though they do nothing but defame and backbite us.  S. 
What is meant by Doing good to them?  C. 
All outward real effects and actions of charity. Such are alms if they be in want; feeding, giving to drink, clothing them, when they are hungry, thirsty, naked; comfort if in any distresses; Counsel if in any difficulty; rescuing their goods, etc. if we see them in danger; admonishing them in a friendly manner, and such as may be most likely to prevail with them when we see them falling into any sin, 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 souls; and all this without any tincture of our revenge, or rage mixing with it.  S. 
What is meant by Praying for them?  C. 
Desiring of God for them whatsoever they want. 1. Pardon of sin with an expression of my free pardoning them. 2. Grace for amendment of life. 3. All other blessings temporal and spiritual which they stand in need of.  S. 
This is a duty of some difficulty, what help can you direct me to, to facilitate the performance of it?  C. 
Many considerations there are which will tend to that end. Three there are here named.  S. 
What be they?  C. 
The first is the example of God, who showeth mercy to sinners, who are his enemies; and in the outward disspensation of temporal blessings, giveth as liberal a portion many times to the wicked, unthankful provokers, as to his good servants; and for the common advantages of life, Sun and Rain, dispenseth them generally in an equality to all. And then for us to do the like, is a Godlike thing; the greatest dignity that our nature is capable of.  S. 
What is the second help?  C. 
The consideration of the reward which God hath decreed for such who do this, and that proportioned to their actions; retribution of good to evil, of mercy and happiness, though we are sinners and enemies. Whosoever doth but think of that, how much the joys of Heaven for eternity are beyond the pleasure of a little revenge for the present, will never think fit to make such an unequal exchange, to lose so rich a reward for so poor a pleasure.  S. 
What is the third help?  C. 
The consideration of what is done by all others the vilest and wickedest men in the world. For such were the Publicans accounted, and yet they could think themselves obliged to love their friends, and satisfy that obligation; they could use civilities, and courteous compellations and salutations to their neighbours, etc. And if we who are bound to exceed the Scribes and Pharisees, the strictest sect among the Jews, shall be but in the same rank with Publicans, (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.  S. 
What other motives can you add in this matter, why I should love my enemies?  C. 
1. That by this means I shall conquer myself, my unruly passions, with a most glorious heroical piece of victory. 2. That by this I shall preserve myself in a great calmness and quiet of mind; 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 means of exasperating and enflaming him, charity of melting him. Which if I do, I first get a friend for an enemy, and secondly, have the honour and claim to the reward due to them, that convert sinners from the error of their ways. 4. That this is a way of excelling all other men in the world; none but Christians thinking themselves obliged to do this. 5. That this is the special 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 merciful, etc. nothing this mercy, or alms, or benignity to enemies to be the highest degree of Christian perfection.  S. 
I beseech God by his renewing quickening spirit to mortify the contrary sin, and work this truly Christian grace in my heart. You have passed through the fifth Chapter, and so Christ's Reformations of, and Additions to the Old Commandment. I will not question why Christ reform or improved no more of them, it is sufficient to me that he hath not; which being an act of his wisdom, it is not foreman to question, but acquiesce in.  C. 
You judge aright, yet do I conceive that two other Commandments of the second Table Christ hath improved in this Sermon. The ninth there of not bearing false witness, he hath improved into not judging, c. 7. 1. the last of not coveting, into taking no thought, c. 6. 25. etc. And as for the fifth (which is the only one of the second Table now left out, there may be particular reason for it, because that honour of father and mother, obedience to superiors, Magistrates; etc. was by the Jewish law advanced so high, even to prohibiting of thoughts of evil against such (which say the Iewes, is the only case wherein thoughts are prohibited) that there was no need or almost possibility of setting it higher. Let us now proceed to the next, the sixth Chapter, and consider what first we shall fall upon.   

LIB. III.  S. 
§ 1 WHat is the first general aim or design of this next part of the Sermon beginning, c. 6?  C. 
The regulating of three great Christian duties, Almes-giving, Prayer, and Fasting. Three so necessary considerable offices of a 
Aquinas 2. 2. qu. 85. art. 3. ad 2.  Christian, that learned Divines have resolved them to be the three special Christian sacrifices, or acts of divine worship; the first out of our estates; the second of our souls; the third from our bodies; which are the three principal parts of a man, every one therefore obliged to pay its tribute of acknowledgement to the Creator.  S. 
I shall then presume them worthy of our distinct survey, and to that purpose pitch upon that first, which I see first placed that of Alms giving, and expect what method you will propose to me as most proper to give me a clear sight of what Christ hath thought fit to represent to me concerning it?  C. 
I shall reduce it summarily to these two heads, 1. A duty supposed, 2. A caution interposed for the regulation of this duty.  S. 
What mean you by the duty spposed?  C. 
I mean 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 Jews before, and therefore needed not to be commanded by Christ, but only to be thus honourably mentioned by him as a duty that he meant not to evacuate, but confirm; so far that he that would not observe it should be unworthy the title of a Christian, nay of a Jew or Heathen man; all laws so strictly exacting it of him.  S. 
The duty being so necessary, and yet only touch● on or named here, you may please a little to explain to me.  C. 
I will, by telling you, 1. That it is the same duty, (expressed by the same word) that mercifulness is in the fifth Beatitude; but then 2. That it seems here to be restrained to that one kind of mercifulness which consists in giving; & that peculiarly of relief corporal to them that want it, and therefore it will not be pertinent in this place to speak to you of any branch of mercifulness, but of that which we ordinarily call Giving of alms.  S. 
What do you think fit to tell me of that?  C. 
Only these two things, as most proper for your direction in this duty, the first for the substance of the duty, the second for the most convenient manner of performing it.  S. 
What for the substance of the duty?  C. 
That I am bound by all laws of Nature, of Moses, of Christ, as God hath enabled me, to relieve those that are in want, the hungry, the naked, the fatherless, and widow. etc. destitute of worldly succour, the doing of which is called pure religion or worship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by Saint James, c. 1. 27.  S. 
What directions have you for the most convenient manner of performing it?  C. 
This one especially (which St Paul. 1 Cor. 16. 2. hath given me occasion to think 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 poor; dedicating yearly, or monthly, or weekly, such or such a proportion for this purpose, and separating it from the rest of the heap, that it may be ready for such uses, as the providence of God shall offer to us.  S. 
How will this be best done?  C. 
By a yearly valuation of my income, whether of rents, or gains by trading, and setting a part a reasonable proportion of that, and then dividing that gross proportion into as many parts, as there be weeks in the year; and then every Lord's day (according to the Apostles direction) or otherwise weekly, to put into the poor man's bag, or box, or pocket, such a just propottion, which from that time I am to account of as none of mine, but the poors propriety; which I cannot take from them again but by stealth, that I say not sacrilege. This way of setting a part before hand will be very useful both for the resisting of covetous 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 weekly, will make the sum thus parted with so insensible, that we shall not miss out of our estates, what is thus consecrated.  S. 
But I pray what proportion yearly should I thus design.  C. 
The exact ptoportion or quotum, I cannot prescribe you, the Scripture having defined nothing in it; but by commending liberality, and voluntary and cheerful giving, rather intimating that there is no set proportion to be defined, but to be left to every man's own breast, how to proportion his free will offering: For although one place there be that seems to require all to be set apart for this purpose that comes in by way of gain 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 been prospered, (not as we render it as God hath prospered him, for 'tis not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as] but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever] yet it appears that that was in a peculiar case at that time, for the relieving the poor Christians at Jerusalem, who were so many, and so few to relieve them then, that all that could be spared was little enough for the turn; & therefore that can no more make a rule for the present times, than 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 Jews, the People of God were bound by law to set apart a tenth of all their increase every third year for the use of the poor; Every year you know the tith was paid to the Priest, but that being done, every third year they were to tith again, for the poor; which was in effect a thirtieth part yearly of their increase; for that (you know) a tenth part every third year, being distributed into three parts, and each of those three assigned to each year, will amount to. But then 2. other commands there were given to those Jews, concerning the poor, 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 Righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deut 24. 13. i e. that degree of mercy which the law required of him, instead of which the Greek translatours use a word signifying Alms 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 Alms, have another word signifying Righteousness) 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 years' tithings, and the rest forementioned. But than thirdly, beside this Righteousness of the Jew, or that proportion required to his being arighteous Jew, there was another 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  higher degree among them, called Mercy, or goodness, or bounty, or charity, which, say 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their Interpreters, is more than righteousness, excess or abundance of righteousness. Thus shall 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you see those two words many times put together, not as equivalent, but one a higher degree than the other. Dan. 4. 27. Break off thy sins 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by Righteousness, and thine iniquities by showing Mercy to the poor; 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 between a Righteous man and a Good man, Rom. 5. 7. the Good man, is this merciful minded man, which far exceedeth the other. By which you see that he that will be a Good, a pious, a merciful Jew, he must exceed those terms, which by the law, the Iew was bound to, i. e. must allow to pious uses much more than the thirtieth part of his increase every year; and this law, and direction being by God himself given to his own people the Jews, may deserve so far to be considered by us, as it is an evidence of God's judgement then to that people. But then 4thly though this be not a law now binding us, as not given to us, yet being a law of charity and mercy to my poor neighbour, which for the substance of it, is an eternal law of Nature, there will be small reason for a Christian to think himself disengaged from that quotum or proportion, which even the jews, who were considered as in a state of imperfection, were obliged to; save only that this is now left to their own freedom which was before commanded; and 'twere shame that a Christian thus left to his own freedom should come short of what a jew was brought to by constraint. But 5ly. 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 righteousness exceed theirs, we shall not enter the Kingdom of Heaven) may very justly be deemed to require a greater proportion of us now in works of mercy, then of them was then expected. From whence it will be consequent, 6ly. That as our Righteousness must exceed their righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so our Mercy their mercy: i. e. that to be a righteous Christian, (i. e. such an one, as performs what the law of Christ requires of him for almes-giving) 'tis necessary to set a part much more than a yearly thirtieth of his revenue, or increase; and to be a merciful or benign or pious Christian, much more again then that, is necessary. But then seventhly, the Christian (as also the jewish) law in this matter, doth not so consist in an indivisible point, as that any set proportion can be defined, lower than which would be the sin of parsimony, and higher then which the sin of prodigality; but is allowed its latitude, within which it may move higher or lower without sin; 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 own children, and family) that it may be reckless prodigality: which two extremes being by the help of the former directions avoided the rule will be, That the more liberal we are to them that want, or the more liberal in setting a part for them to provide them a plentiful 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 reap bountifully, by which I conceive is meant not only Gods abundant retributions of Glory in another world, but even his payments of temporal plenty here, to those who have been willing to make that Christian use of that earthly talon committed to their Stewarding.  S. 
Do you believe, that liberality to the poor 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 worldly-minded men, to cast their bread thus upon the waters; if it should return to them again in this life with increase. Liberality being a thing pleasant and delightful even to flesh and blood, to the most covetous minded man; and nothing imaginable to deter any from the practice of so lovely a duty, were it not the fear of diminishing our store or bringing ourselves to want by that means. I shall therefore in great earnest desire to hear your opinion in that point?  C. 
I make no doubt of this truth, that mercifulness and Christian liberality is the surest way to plenty and contentment in this life; so far from ever being a means of impoverishing any, that it is most constantly (when exercised as it ought) a means of enriching. And that you may not think this a fancy or speculation, or groundless confidence in me, I shall tell you that I conceive there is not any one thing (temporal) for which there are so many clear 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 form of prayer to be used by him that hath made an end of tithing all the tith of his increase the third year, i. e. that hath paid the poor their patrimony, (as appears by the rest of the verse, and which till it be done, the third years tithing is not made an end of.) And the form prescribed gives the man that hath so done liberty and privilege of claim 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, to the fatherless, etc. And thereupon, v. 15. Look down from heaven and bless thy people Israel, and the land which thou hast given us, a land flowing with milk and honey. The mention of the milk and honey, and affluence, is an interpretation what that blessing is which is there prayed for so confidently; to wit, temporal plenty here; and Gods prescribing this form 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. Only by the way, these two things must go together inseparably, performance of the condition, and then prayer to God. According to that of the blind man in the Gospel, 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 Psalms of David, Psal. 41. 1. Blessed is he that considereth the poor and needy. And what kind of blessing this is, appears by the context, The Lord will deliver him, preserve him, keep him alive, bless him on the earth, etc. And besides others one remarkable place that book affords, Psal. 37. 25. I have been 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 showeth mercy and giveth. and v. 26. The righteous is ever (or all the day) merciful and dareth. His liberality such and so continual (all the day merciful) that one would think it able to exhaust his patrimony; to bring him, at least his posterity, to want and beggary; and yet in all David's observation, he had found (so far as to make an Aphorism of it) that none were ever brought to want by that means; but, as it follows 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 dwelled) to fetch 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pluto.  out treasure for them. Where although the rule do not necessarily hold so far, that no other means can make a merciful man poor, (for perhaps negligence, suretyship, some other sin lived in and bringing a curse upon him, may; and mercifulness not prove antidote sufficient to secure him against all other poison.) Yet thus far it doth in David's observation hold, 1. That it never brings any man to want; whatever else may, that will not; 2. That it is an ordinary means to help to more wealth; to enrich the posterity; to bestow temporal blessings on them; a benign favourable influence this hath upon all that belongs to him. And this which David mentions as an Aphorism of his own observation, I believe 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 to the contrary; of any Christian Almes-giver that brought himself or his posterity to want (nay that did not thrive and prosper the better) by that means. Some notable examples I have known in my time for the confirming what I now say, but could never yet hear of any to the contrary. To these I shall add a few places of testimony also out of the Proverbs of Solomon, 11. 24. There is that scattereth and yet increaseth, i. e. One sort of scatterers there is that increaseth by scattering; and no cause of doubt but that the merciful is this kind of scatterer; which farther appears by the opposition in the rest of the verse, There is that with holdeth more than is meet, and it tendeth to poverty. Astrange thing that scattering should be a means of increasing; giving, of having; and withholding, of poverty; keeping, of not having; but when 'tis considered how all temporal plenty is of God's disposing, how by his blessing and opening his hand, all things are filled with plenteousness; and by his withdrawing his auspicious influence, all things are improsperous, moulter and crumble into nothing, there will be small difficulty in believing Gods promise for such kind of difficulties, as these. Besides, the following verses make it clear, that it belongs to this matter, v. 25. The liberal soul shall be made fat, and he that watereth shall be watered also himself. And selling of corn being an act of liberality, v. 26. in opposition to him that withholdeth it, it follows, Blessing shall be upon his head. and v. 28. The Righteous, i. e. the liberal again, (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 recompensed on the earth; i. e. meet with afflictions and punishments here; set is that common state of good men reconcileable with temporal blessings here, as may appear, Mark. 10. 30. So again, Prov. 13. 22. A good man leaveth his inheritance to his children's 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 enforce, and the wealth of the sinner is laid up for the just.) But if it be a more general word, yet then also this of the merciful will be contained under it. So again, Prov. 14. 21. He that hath mercy on the poor happy is he. So 19 17. He that hath pity on the poor dareth unto the Lord: the Vulgar read it [dareth unto the Lord upon use] and that which he hath given will he pay him again, 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 whether God would be as good as his word. Gave all that he had but two pieces of silver, to the poor, and then waited and expected to see it come again; 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 unreconcilable quarrel; about a stone, that both, walking together, had found in the way, and so had both equal right to it; but being but one and undividible, could not both enjoy; and therefore to make them friends, he having two pieces 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 jerusalem shows it the Goldsmith, who tells him that it was a jewel of great value, being a stone fall'n and lost out of the high Priests Ephod, to whom if he carried it he should certainly receive a great reward; he did so, and accordingly it proved; the high Priest took it of him, gave him a great reward, but withal a box on the ear, bidding him trust God the next time. The story if true, is an instance of the matter in hand; if not, yet an emblem or picture of it. So again, Prov. 22. 9 He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor. Where the affirmative promise is most punctual, and the reason to confirm it most remarkable, being but the repetition of the thing itself, (as principles are fain to be proved by themselves) the bountiful minded man shall be blessed, why? because he is bountiful, i. e. no other argument needful to prove it but this; the promise, infallible promise belonging peculiarly to such. And Prov. 28. 27. He that giveth to the poor shall not lack. A most definitive large rule, from whence no exception is imaginable, if we had but faith to depend upon it. And lest you should think that this referred only to the state of the jews 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 Gospel one place there is that repeats in sense one part of these places, that of 19 17. [He that giveth to the poor dareth 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 plain promise of temporal things there is in the Gospel also to those that part with any of their goods for Christ's sake, (and such sure are the Christian Almes-givers that do it in obedience to Christ's law, and charity to fellow Christians,) Mat. 19 29. and that in a general unlimited stile, excluding all exception, Mark. 10. 30. There is no man that hath left house, or brethren, etc. 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, etc. i. e. temporal blessings here; and then over and above in another world, everlasting life. Only with a mixture of persecutions, as Saint Mark (or Saint Peter who had asked the question which occasioned this speech of Christ's, and whose Amanuensis Saint Mark was) hath it, as before I told you. Prov. 11. 31. after all those temporal promises to the Almes-giver, it is added, He shall be recompensed, 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 clear as any in the Scripture. That the promise of temporal plenty to the liberal is so distinct and infallible, that it can be no less than gross ignorance of plain Scripture not to observe it; and arrant infidelity not to believe it; and strange Unchristian sin not to practise that so amiable a duty; that to him that believes this, there is not the least temptation imaginable against it, even the covetous man himself being allowed to be the objector.  S. 
I cannot but acknowledge the truth of your premises, and reasonableness of the conclusion from them, and only marvel what artifice the Devil hath gotten to ensnare men by, and keep 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 dost alms] I shall call you from thence to the second particular mentioned, The Caution interposed, and desire to know what that it?  C. 
The Caution is, that we do not our alms to be seen of men; or use any means 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 itself in our best actions, to blast and defame them in the eyes of God; every man being apt to desire to be better thought of by man for the performance of this duty; especially if he be an exceeder in it.  S. 
But were we not commanded before, that our light should shine before men? What is that but to do our good works so, that men might see them?  C. 
To this I shall answer 1. By telling you that the performance of duties to God may be either public or private; the one in the congregation, the other in the closet; the former aught to be as public as it may, that so they may be more exemplary, and tend more to the glorifying of God; & to that the shineing of our light belongs: the second, as private as it may, to approve ourselves the more to God, and to that this caution here pertains. 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 anciently wont to bring some what to the Corban every time he came to Church, a remainder of which custom we have still in the offertory, 2. That there is great difference betwixt doing our good works so, that men may see them, and doing them to be seen of men; and again, between doing them so before men, that they may see, and glorify 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 myself: The former respects only God's glory, and not mine own; the second mine own vain airy 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 Kingdom; of great love of my brother, and desire to make all others as good as myself, by setting them such copies on purpose to transcribe; the second is an evidence of great passion, and self-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 alms giving, or best actions, are eaten thorough and smitten as the gourd with the worm, and come to nothing, find no reward in another world; the little reputation gotten here and affected by us, must serve our turns, the only reward we are to hope for; which shows the unhappynesse and folly of this sin of vainglory, it robs us of all the reward that our most esteemeable, acceptable, free-will-offerings, our works of mercy, can hope for from God.  S. 
Is this desire to be seen, and have glory of men a sin, or no?  C. 
A sin surely it is, as a deflexion to the creature; and if it be the principal motive of our actions, than a wasting sin; unreconcilable with charity, or the favour of God, (for it seems the praise of men rules in us, and not the love of God, and then how can you believe? 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 seen of men, do only steal in, as a secondary carnal interest of our own; then, though it be a sin still, and such an one, as will deprive us of all future reward of that good work, to which it is adherent, yet through God's mercy in Christ and his equitable interpretation of our infirmities, it will not prevail so far as to separate between 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 laid, 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 substantial metal, which will bear the test, or trial, or judgement of God (for that is meant by [the day] which word in all languages almost signify judgement) when done without this mixture of dross or hypocrisy; or else of a base allay which will not hold out the trial, but will perish in the fire, when they are brought to it for trial, such are these almes-givings, &c: of ours, which have this desire of vainglory mixed with them. The former of these works, as gold, etc. not consumable by the fire, abide the trial, and are rewarded, v. 14. the latter like wood, etc. combustible matter, perish in the fire, or trial, are burnt v. 15. come to be accounted to him for reward; and so all those good deeds of his are lost; come to nothing (eaten through with that canker of vainglory) this mulct or punishment lies upon him for this fault, but yet the foundation remaining still firm, the faith and love of God in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his heart, he himself shall be saved, or escape; shall not himself be burnt, though his works 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 back, and escapes only with his life; these tainted works of his are lost, but himself escapes, naked and bare, to be one of the Nethinim, as it were, or doorkeepers in the Kingdom of God; mean while this favour which he finds, that is thus guilty of this blasting sin, will give him but little encouragement, or comfort to indulge to it, when he knows, that when 'tis chief in his heart, the principle of his actions, or superior 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, appendent to his good deeds, 'tis yet then a means 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 mean one hereafter; all which he that will adventure for a little paltry praise, that mere blast and wind, and breath of sinful men, is sure very ill advised.  S. 
This being so unhappy a sin, and yet so hardly gotten out of us, what means can you direct me to, to prevent it?  C. 
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 public than the circumstances necessarily attending the present occasion, extort from me. If I do every good deed in the season and place that God represents the object to me, let him alone to provide for his own 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 means will be a resolution not to make my good action more public than it needs, as by browing a trumpet, or using any means proportionable to that, though in a lower degree, to call men's eyes towards me; or to do what I do (on purpose and by choice) in the market place or street, or places of public meeting and concourse. (for so 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word rendered 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 that impossible phrase of [not letting the left hand know what the right hand doth]) which by the way gives also a very useful advertisement for our direction in our dispensing of alms. Not to do them so much to the beggar in the street, (who 1. Is here, by accident, literally forbidden, v. 2. [not in the streets] And 2. For the most part is a disorderly walker, and not the fittest object of such charity (relief of his wants without his labour being the nourishing his idleness) And withal 3. Is the most proper food for our vain glory) as to the poor labourer in secret, the housekeeper that comes not abroad, and yet needs aid and relief more truly, to support the burden of a numerous hungry family, and withal cannot be any temptation to our vainglorious 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 kind, then that which the vain man attains to; to wit, being praised of God openly before Men and Angels (whereas a few spectators of sinful men is all that can here be compassed) in a full choir, all looking upon us; not only to be praised but rewarded also.  S. 
I conceive you have now gone through the first of the three things, and fully satisfied all my scruples, God grant my obedience and practice, and observation of your directions may be as perfectly complete and universal. I shall call upon you now to the second, beginning at the fifth, and extended to the 16th verse. In all which I expect what you will observe unto me.  C. 
§ 2 
Of Prayer.  The same general parts that before. A Duty supposed, and a double Caution interposed. The Duty supposed is prayer; that great prime branch of the worship of God, required of all that acknowledge God to be God, and most reasonable for all that acknowledge, 1. The world to be ruled by his providence. 2. Themselves to have any need of his grace or pardon. Or 3. That hope for any reward from him in another world.  S. 
I shall desire your direction in divers particulars concerning this duty. And 1. How many sorts of prayer are there?  C. 
1. Prayer of the heart, when the soul sighs out its desires unto God; and of the tongue added to that, which is then vocal prayer. 2. Either public or private: Public of two sorts, 1. In the Church, or meeting together of all that will join with us, called together by tolling of a bell, etc. which is very useful and necessary, 1. For the public testimony of our piety. 2. For the stirring up and enflaming of others. 3. For the making of those common public requests, wherein all that meet are concerned; as for all men, the whole Church, the Rulers and Magistrates of that Community wherein we live, for pardon of sins, gift of grace, preservation from danger, and all other things that as Fellow-members of a Church or State, we may stand in need of. 4. For the prevailing with God, (the union of so many hearta being most likely to prevail, and the presence of some godly, to bring down 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, etc. to him, and to be the Ambassador and Messenger between God and Man; God's Ambassador to the people, in God's stead beseeching them to be reconciled; and the people's Ambassador 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 Priest, (and to provide this spiritual food for all that are under his power and charge, as well as their corporal food) and ask those things which in that relation of members of the same family are most acknowledged to be needful for all there present. And then private prayer of two sorts again, 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 retiredness.  S. 
Having mentioned the sorts, you will please also to mention the parts of prayer?  C. 
Those are set down by Saint Paul, 1 Tim. 2. 1. Supplications, prayers, intercessions, giving of thanks. The first seemeth to refer to Confession and acknowledgement 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of, and beseeching pardon for sin. A necessary daily duty both in public and private, for ourselves 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 sin. The second is the petitioning or requesting of all things necessary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for our bodies or souls, in all our capacities either as single, or double persons; as members of families, of Kingdoms, of Christendom, of mankind itself. The third is the interceding or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mediating for others, offering up prayers for friends, for enemies, for all men, especially for our lawful Governors, Kings, and all that be in authority spiritual or civil. 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 mindful 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 been partaker of, from that great spring of goodness, as well as ourselves; and by all these, to express all in our prayers and addresses to heaven.  S. 
My next inquiry must be, how often this duty must be performed?  C. 
This great duty consisting of these so many parts, must be performed frequently by all and every Christian, without any slacking or intermitting of it; but how frequently there is no precept in this place or any other of scripture; which argues that though the substance of the duty be under particular precept, yet the frequency is left (after the manner of other free-will-offerings) to every man's own conscience, and prudence, as occasions and circumstances shall direct. Yet from the commands and examples of Scripture, some special 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 family, 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, etc. or by way of commemoration of some notable benefits received; or on occasion of particular urgencies, etc. be by us solemnly observed also, according to the rule of the Church wherein we live; in like manner as the Jews observed their days appointed them by law. 3. that no man omit to perform this duty at least morning and evening, every day; this being solemnly 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 daily sacrifices among the Jews, 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 add unto this number, some more, some less: David in one place specifies the addition of a third, at morning, and at evening, and at noon day will I pray, and that instantly, i. e. in a set, solemn, intense, earnest address, Ps. 55. 17. (and so Daniel, c. 6. 10.) and this of noonday is the same with the sixth hour, which is a time of prayer, Act. 10. 9 used by Saint Peter. Others again observed the ninth hour, i. e. about three of the clock in the afternoon, as Peter and John Act. 3. 1. which is there called an hour of prayer, it seems commonly observed; and by going up to the Temple it is likely that public 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 hour, i. e. nine in the morning, was an hour of prayer also, though there falls not out to be any 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 custom of Godly men hath been 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 seems to add a seaventh: Psal. 119. 164. seven times a day do I praise thee; where praising 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 signify that number, but as a phrase or form of speech to denote frequency. These directions put together, and pondered and compared with the leisure 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 coming to God in prayer, acknowledged by Christ, and with the con●●rnance of those things which we may ask and obtain by prayer, above most other things which we spend great part of our time on, and with the reasonableness of giving God a liberal portion out of our time as well as our estates, who hath allowed us so much besides to our own uses, will be very helpful to you that you may judge discreetly what is to be done in this business, and then still resolving that what 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.  S. 
From these Scruples satisfied give me leave to proceed to another what kind of forms my prayers may, or must be presented in?  C. 
In this there are two questions couched; 1. whether any set form of prayer be lawful to be used? 2. If it be, whether any other may be used? And than what directins may be had for that? To the first I answer positively, that set forms of prayer are lawful, both as the word [set] signifies premeditate limited forms as opposed to extemporary, and as it signifies prescribed, and for some occasions and uses commanded. That it is lawful to use a set determinate form 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 pattern (as the words in Saint Matthew may be interpreted) but use these very words, When you pray say, Our Father, etc. Luk. 11. 2.) and of John Baptist who taught his Disoiples to pray in some form, though we know not what it is, Luk. 11. 1. As also of the Priests that used set forms of blessing the people, Numb. 6. 24. and of our Saviour himself, who used a part (if not the whole) of the 22 Psalm upon the cross; My God, my God, why hast thou forsaken me? etc. And of the Church of the Jews, and Christian Churches through all times, who have had their Liturgies as ways and forms of serving of God publicly, and as means 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 form of his own present extemporary effusion, yet at that time all others present are limited to his conceptions, and pray in as stinted a form, as if what the Minister prays were read out of a book, or dictated by his memory. That it is also lawful to use a set (as that signifies a prescribed) form of prayer is apparent also, 1. By Christ's prescribing; which he would not sure have done if it had not been lawful 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 lawful to use them 'tis lawful to prescribe them at some time, and for some uses, (for that a thing in itself acknowledged and proved to be lawful, should by being commanded by lawful authority become unlawful, is very unreasonable, unless lawful Magistrates be the only unlawful things,) and at 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 sudden effusions; and the same still in constant use, and so not strange or new to them, but such as they may with understanding go along with the Minister, and by the help of their memory the most ignorant may carry them away for his private use; and generally those that want such helps are by this means afforded them. And lastly, that by means of prescribed Liturgies the unity of faith and charity is much preserved.  S. 
Well then, supposing these set-formes to be lawful in themselves, and lawful to be prescribed, another question you taught me, whether any other may be used but such?  C. 
Yes doubtless, For the Church being obeyed in the observance of the prescribed Liturgy in public, gives liberty for other; sometimes in the public Congregation, so it be done prudently and piously, and reverently, and to edification; and so also in the family, or in visitation of the sick, if the particular condition of one or other do require it. And in private in the closet, 'tis not supposed by our Church but that every one may ask his own wants in what form of words he shall think fit; which that he may do fitly and reverently, 'twill not be amiss for him to acquaint himself with the several sorts of addresses to God, that the Book of Psalms, and other parts of Holy Writ, and all other helps of devotion will afford him, either to use as he finds them fit for the present purpose, or by those patterns to direct and prepare himself to do the like.  S. 
What qualifications be required in our prayers to make them acceptable to God, or prevalent with him?  C. 
Three sorts of qualifications: One in the person that prayeth; and that is, that he lift up clean hands without wrath or doubting, 1. That he be purified from all wilful sin, bring not any unmortified wickedness with him for God to patronise. 2. That he have charity to his brethren, and humility; the two contraries to wrath. 3. That he come with confidence to God's Throne, assuredly believing that if he ask what he ought, and what God hath not decreed against, God will grant it him either in kind, or by giving him that which is better for him. For this a Christian is bound to believe, that God is the hearer of prayers; that they which ask shall have; only this with these limitations, unless God by his allseeing 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, Daniel, and Job intercede for it, they shall only save themselves, but not the nation.  S. 
What other sort of qualifications is there?  C. 
In the prayer itself. As 1. That the matter of it be justifiable; such things as God hath promised to give his Children; Or when that is doubtful whether it be such or no, then with submission to his wisdom, as well as his will; if he seeth it best for us, and not otherwise. 2. That the things that belong to our souls, and wherein God may most be honoured, and our neighbour benefited, be most and primarily desired. 3. Zeal or fervency. 4. Attention, as it is contrary to wand'ring 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 means probable repelled, and pardon for them asked solemnly of God. 5. Constancy, and perseverance in ask, commended to us by the parable of the importunate widow. 6. The use of such bodily reverence, such gestures and postures as may both help to inflame our zeal, and be a fit companion of our spiritual worship. And 7. sometimes adding to 
Gen. 28. 20.  our prayers vows of voluntary oblations, after the example of Jacob If God. etc.  S. 
What is the third sort of qualifications?  C. 
Those that are to follow our prayers. 1. Observation of God's returns to our prayers; and in that of God's gracious providence in denying what would have been less fit, and granting that that is more; 2. Returning him the thanks and the glory of all his grants, and denials. 3. Considering and setting a value on this great unparallelled dignity and prerogative of a Christian, in talking, and conversing, and prevailing with God; no difficulty of access, no doubt of acceptation. 4. Raising from his mercies a stock and treasure of confidence for the future, together with a love of him; and by his denials 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 ask of us, or need our aid, and in case of precedent vow, paying that which we have vowed.  S. 
If there be nothing else, which you will add concerning the duty supposed, be pleased to proceed to the Cautions interposed in it?  C, 
The first of them is common with that in the matter of almes-giving, that the desire to be seen, 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 public assemblings to that purpose in the house of God, as the word Synagogues might seem to import, but any place of public view where men use to be spectators) nor in the corners of streets i e. places chosen on purpose as most conspicuous (for he that is in the corner of streets is seen 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 door shut: as near as we can, no eye, but that of heaven, admitted to behold us. For if, in a duty, wherein God is so nearly concerned by way of honour, and ourselves both in duty, for the obtaining our needs, we can take in so poor 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.  S. 
But what is the second Caution?  C. 
That we use not vain repetitions.  S. 
What is meant by that phrase?  C. 
The word in Greek is a proverbial word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  referring to a person whose name was Battus, and a fault that he was observed to be guilty of; which, seeing 'tis now uncertain what it was, we shall best guess 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 think to be heard by their much speaking; 2. Because we shall be like them in thinking that our many words help God to understand our meaning, which he knows before we begin to pray. By which it is, 1. plain, that all repetition in prayer is not forbidden, because all such is not against either of those reasons; and withal, because both David in his Psalms (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 vainglory. 3. That the thing most probably to be fixed on, is this, the Tumbling out of a many unsignificant words, as the heathen Tragedies express their manner, or the same words over and over again, not out of fervency of mind, 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 powerful or more acceptable with God, which indeed was the peculiar fault of the Gentiles, the Jews rather using conciseness and brevity in their prayers. From all which it follows, that the bare length of prayers, any farther than either the necessity of our several wants, or the fervency of our Zeal requires, or may tend to the inflameing of our Zeal, is not acceptable to God or like to prevail 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 pattern and form of ours to be ruled and directed by. Our Father etc. a very concise and short prayer. 
Of the Lord's Prayer.   S. 
Being by our Saviour's Speech and our progress in attendance thereon fallen upon the Lord's prayer, though I have formerly in the explication of our Church-Catechisme learned somewhat of the understanding of it, yet it being a prayer of such special weight & difficulty, I shall again desire your particular directions for the understanding of every part and branch of it distinctly. And 1. Is there anything that from the general fabric of the words you would observe to me?  C. 
Yes, this one thing, that our first and chief care ought to be the glory of God, advancement of his kingdom, and obedience to his will; i. e. the setting up God in that excellence that belongs to him; which is the sum of the three first petitions: And then after that, the care of ourselves and those things wherein we are most concerned; the sum of the three latter. To which if we annex the Doxology [for thine is the Kingdom etc.] 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 ourselves 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 Jews, that of the eighteen prayers used in it, the three first and three last concerned God; and the rest, between themselves and their own wants. But the truth is, the ancientest Greek copies have not those words of Doxology, and there is reason to think that they came in out of the Liturgies of the Greek Church; where (as now in many places) the custom was, when the Lords prayer had been recited by the Presbyter, for the people to answer by way of Doxology (as after the reading of every Psalm a Glory be to the Father, etc.) For thine is the Kingdom, the power, and the glory, for ever and ever Amen.  S. 
Please you then to enter on the particular survey of this prayer? Where first occurs the title which we bestow on God in it, which I already conceive as a means to raise up our hearts to him, and a ground of confidence that he can and will hear our prayers. But what is the particular importance of it?  C. 
1. That we look on God as children on a father, with all reverence, and love, and gratitude; as on him who is 1. Our creator 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  maker of other things, but a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  father of men. 3. That all the acts of a father on earth are by him performed to us, but in a far higher and more excellent degree; as far 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 spiritual and celestial life: 2. His continuance of assisting grace to preserve what he hath begotten: 3dly. His 1 preventing 2 exciting & 3 illuminating grace, as a kind 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 son, to be enstated on us, at our death; which is the coming out of our nonage, as it were, And besides all this, wherein he is a Father to our souls and spirits, many, nay all kind of paternal 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. signify our belief of God's free bounty, and fatherly respect to all our kind, and labour not to engross, or enclose it to ourselves. 2. We extend our prayers to them, as well as to ourselves. 3. We express our faith, and reliance, and total plenary dependence 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.  S. 
From the title you may please to descend to the petitions; and first to those which concern God; of which all together, if you would teach me any thing, I shall be ready to receive it.  C. 
I shall only trouble you with this from thence; That the form of wish rather than prayer, retained in all those three, different from the stile of the three latter, doth contain under it a silent prayer to God, to take the means or way of performing this into his own 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 Kingdom may come, His will be done, etc.  S. 
What is meant by the first petition, [hallowed be thy name?] And 1. what by God's name?  C. 
By his name is meant himself; 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 Wonderful, i. e. he shall be a wonderful one) should be taken promiscuously, the one for the other.  S. 
What is meant by hallowing?  C. 
The Hebrew word, or Syriac dialect in which Christ delivered it, signifies to separate from vulgar common use, to use in a separate 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, goodness, etc. are attributed to him, that are compatible 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 fountain of all saving truth applied to our souls, and the souls of our hearers, as the instrument designed to our endless good, the power of God unto salvation. Thus is his House consecrated to his service; his Priests 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 week among us (as among the Jews, the last) set a part for the worshipping of God publicly and solemnly. And every of these is hallowed when it is thus according to the design, used separately; when none of these mounds to fence each, are broken down, but all preserved from the inroad of sacrilegious profaners.  S. 
Having explained the single terms, what is now the meaning of the complex, or petition?  C. 
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 work in all our hearts such a reverence, and awe, and separate respect unto him, his Majesty, his attributes, his works 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 sins of sacrilege and profaneness, and idolatry, and irreverence, and in devotion, etc. may be turned out of the world; and the contrary virtues of Christian piety set up and flourish among us.  S. 
O blessed Father, Thus be thy name hallowed by me and all mankind.  
Please you now to proceed to the second. [Thy Kingdom come] And 1. What is meant by God's Kingdom?  C. 
The exercise of Christ's spiritual Regal power in the hearts of all his servants, and Subjects, or Disciples, that give up their names unto him, 1. Here in this imperfect Kingdom 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 Jews, (those greatest enemies of Christ) so often prophesied of, when Christ's Kingdom in the hearts of men shall be much more illustrious than now it is; more holiness, more obedience, more sincere perfect subjection, and less resistance of enemies, whether Satan, or wicked men, in what manner we do not yet know; 3. In the great final doom of all enemies, and crownning of all Saints, which shall be attended with a Kingdom which shall have none end, Christ giving up the Kingdom to his Father, and all his Saints taken in to reign with him for ever.  S. 
What do you mean by praying that this Kingdom of God may come?  C. 
I pray that God by his grace inspired into my heart, and the hearts of all men, and by his other blessed disposal of all things below, will so begin to set up his Kingdom in our hearts immediately, so weaken the power of the adversary, and the malice of opposers, that it may by degrees of flourishing daily increase; his ancient people the Jews be effectually called; and all other things which are in his purpose, orderly completed; till at last this mortal compounded Kingdom, which hath so much mixture of infirmity, and sin and rebellion in it, be turned into a Kingdom of perfect holiness, and immortality.  S. 
O come Lord Jesus quickly into thy Kingdom of Grace here for the illuminating and preventing, for the purging and cleansing, for the regenerating and sanctifying of our souls! 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?  C. 
His commands whatsoever they are, but especially those which are delivered to us in the Gospel by Christ.  S. 
How is his will done in Heaven?  C. 
It is performed by the Angels who are his Ministering spirits, doing those things in the governing of the world below, and of every of us, which he appointeth them to do. And this which they are thus appointed, they do willingly, cheerfully, speedily, and without neglecting any part of it.  S. 
What do you mean by the doing it on earth?  C. 
The obedience of all men here below.  S. 
What then is the full importance of the whole petition?  C. 
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 ourselves to any kind of sin in the omission of any part of our duty to him) as his Angels daily obey his commands in Heaven.  S. 
Blessed Lord, give us this grace to will, and assist us to perform!  
From the petitions that respect God, we may none proceed to those that respect ourselves more particularly; though by your explication I perceive that in those which respect God, wear nearly concerned also.  C. 
It is true in some kind, but not immediately and particularly, as in the latter three; of which one thing you may observe in general, which yet I cannot conveniently declare to you till I have explained to you the particulars.  S. 
Be pleased then to do that. & first in the former of then [Give us this day our daily bread] to tell me what is meant by Daily Bread?  C. 
By bread, is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  meant all the necessaries of life. By daily, somewhat which the word in English doth not distinctly signify, yet well enough expresseth the sense of. For thus it is. The word in Greek comes from a word which signifies the day approaching, or the morrow, or (in the scripture 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sense of the Hebrew answerable to it) the remainder of our lives how long or short soever it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is; which because it is uncertain, men ordinarily make this an excuse for their covetousness that they may lay up for their age, and so the older they are, grow the more covetous. From hence the word rendered [daily] 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 daily 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.  S. 
You said this was the prime importance of it, which seemed to imply that there was another; What is that?  C. 
The most obvious sense I call the prime sense, because the words do first yield it; that is (as I told you) to the bodily necessaries of this life, food and raiment; but a secondary sense there is, which though the word yield but in the second place, yet is a more weighty considerable sense; to wit, as bread imports in a spiritual acception the food of the soul; the grace of God; without which that can as little sustain itself as the body without food, and then the daily bread is that measure of continual 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 refer the care thereof unto God, who, we are confident, careth for us.  S. 
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 souls 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 trespass against us.]  C. 
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 Greek is debts; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is a Syriack expression to signify sins: 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 fail, he then which hath so failed is thus God's debtor 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 paid the utter most. i e. eternally.) We therefore pray to God to remit these debts of ours, the payment of which would go so deep with us, and whereas we add [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 ourselves 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.  S. 
Lord, grant us all this free pardon thorough the satisfaction of Jesus Christ, for all our sins, 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 seems to be made up of two members. Led us not into temptation, but deliver us from evil. What is meant by temptation first? then by Gods leading into it?  C. 
By temptation is meant any allurement of pleasure or profit; or deterrement of danger or evil, which may bring me to fall into any sin. 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 lead into it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (which are all one) is to occasion our thus entering or being involved. Which God may do 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 the lot of all, especially the most Godly men, Ja. 1. 2, 3.) but that he will not so forsake, or leave us to ourselves, so destitute, and withdraw his grace, so deliver us up (in time of temptation, either through prosperity or adversity, or Satan's assault) that we be not able to extricate ourselves; 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 sin, wrought on by temptation, for the possibility of that only is it; the consideration of which will move us to restore such, as be already overtaken, which is the subject of that verse.  S. 
Lord do not thou thus leave or forsake us in time of temptation so far as that we be overcome by it! But what is the importance of the other member of the petition?  C. 
The former was only negative, for not bringing us to this great hazard by forsaking or destituting us; the latter is positive for deliverance from temptation, not again from falling into it, but from being overcome by it; which God may do by either of these ways. 1. By giving us a proportionate measure of strength, or grace to bear 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 heavy; and so, that God will do this by which of these means he pleases, and deliver as from the power or hurt of temptation, (which then only becomes evil when we are overcome by it) is the sum of that second part of the last petition, Deliver us from evil, or out of evil; whether by that, meaning the evil one, Satan, the artificer, and designer, and improver of temptation; Or the temptation itself of our own lust; or the world and enemies of piety.  S. 
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 observable from the generallveiw of these threepetitions, which having now explained them, it will be seasonable to afford me.  C. 
It is this, The order wherein God is wont to dispense his spiritual 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 sins to them that are thus fitly qualified to receive his pardon. 3. He assisteth and upholds from falling into sin, i. e. he 1. Sanctifieth, 2. Justifieth, 3. Gives grace to persevere, and in this order we must desire and pray for these several degrees of grace.  S. 
What now have you to add concerning the Doxology added to these petitions?  C. 
This, that whether it were delivered by Christ, or annexed out of the Liturgies of the ancient Greek Church, it is a very fit form of acknowledgement to God to enforce the granting of the petitions; especially those three which respect God; thus, [Thy kingdom 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 resign up their souls for him alone to reign in, The sole Prince and Monarch of their souls: He that retains one rebel lust out of his obedience, doth mock him when he repeats those words. The second is the acknowledgement of God's omnipotence, and all-sufficiency, the fountain 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 himself, as his own acquisition, can never be thought in carnest when he faith [Thine is the glory.] The Amen that concludes, is but a solemn stile of the Jewish first, and than Christian Church. Either noting the faith of him that prays, and consides that what he here prays 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 severals, and to express their joining in each with him. [So be it.] Answerable to what is at length in our Litany [We beseech the to hear us good lord]  S. 
I perceive after the recitation of this prayer, one appendage there is which cometh in as it were in a parenthesis, before our Saviour proceeds to the next matter [For if ye forgive men their trespasses etc. v. 14. 15. what is the meaning of that?  C. 
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 trespass 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 appears 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 again and this applied there v. 35. particularly by Christ, to every of us who from our hearts forgive not our brothrens their trespasses. And therefore whosoever prayeth for forgiveness, see in this prayer, doth not only oblige himself to forgive all others, but even curse and bring down imprecations upon himself, 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.  S. 
§ 3 
Of Fasting.  You have passed thorough 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 thorough the next three verses. 16, 17, 18. Moreover when thou fastest &c. where first, I pray what is the importance of the phrase [Moreover] because that was not formerly used in the second of the three?  C. 
It noteth 1 this duty to be not so ordinarily and frequently taken notice of as the former, and therefore a note of remark is prefixed to it. 2. that this is also a duty necessary to be superaeded to the practice of the other two if we will be Disciples of his; it being a part of the worship of God also, when it cometh in conjunction with them.  S. 
Well then I shall presume you will continue the same method of handling this, which in the former two, you have observed; by takeing notice of, 1. a duty supposed, 2. a caution interposed. I shall desire to receive first what you will recommend unto me for the Duty which is here supposed, [thou when thou fastest.] What kind of fasting is here spoken of?  C. 
Not the solemn prescribed fasts of the Jews (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 weekly Sabbath day:) Nor those other three added to that under the time of the second Temple. But days of private fasting that every one prescribed themselves, as a freewill offering; some once, some twice, some oftener every week, denying themselves their lawful ordinary food, commonly not eating till the going down of the sun, 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 vainglorious design of Pharisaical 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 yourself your lawful food, it will be necessary by way of preparative, for you to know your duty in respect of sobriety; or what eating or drinking (abstracted from the superaddition of this duty offasting) is lawful for Christians. For as he which is not advanced so far in the school of nature as to observe rules of justice, will scarce be a fit auditor of the doctrine of almes-giving premised; So certainly he that hath not submitted himself to the rule of sobriety will be hardly brought to hear of fasting; and besides, the truth is that the unjust man's alms will avail him little, and as little the drunkards or gluttons fasts. And therefore it will not be amiss a while, before we proceed, to take in the consideration of this duty of sobriety.  S. 
I acknowledge the reasonableness of the proposal. 
Of Sobriety.  What then do you mean by Sobriety?  C. 
Temperance in eating and drinking, which (whatsoever may be said of it under the Old Testament among the Jews, who being alured to the service of God, especially with the representation of temporal promises of plenty, etc. could not so fitly be interdicted the liberal use of meats, and drinks, but might be allowed somewhat in that matter which is not allowable to Christians; at least might be so far permitted the exceeding of those strict terms 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 not inherit the Kingdom of God: where the word is not to be restrained to those who drink to bestiality, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong or sweet wine: all one with Vinosi or Vinolenti.  to the depriving themselves of the use of their reason, that drink drunk as we say; but belongs to all that drink wine or strong drink intemperately, though through their strength of brain they be not at present distempered by it. So Gal. 5. 21. among the works of the flesh, which they that do shall not inherit the Kingdom of Heaven, there is mention of Revellings or comessations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or excess in eating. So Rom. 13. 13. both together forbidden: surfeiting, or excess in eating; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and drunkennesses or excess in drinking. And so, 1 Pet. 4. 3. Excess of wine, revel and drink. And on the other side is sobriety commanded, 1 Thes. 5. 6. 8. And Tit. 2. it is mentioned as a special design and end of the appearing of Christ, that we should be instructed to walk 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 ourselves; (nothing tending more to the preservation of ourselves then that; and nothing more hurtful and unagreeable with that charity which we owe to ourselves then intemperance) and so in those three the whole duty of man comprised.  S. 
How many sorts of excess in eating and drinking be there to which sobriety is opposed?  C. 
The excess is of two sorts; one in the quantity, when we eat or drink to the overcharging of the body; and the sobriety contrary to that is, when we eat and drink no more than agrees with the health and good temper of it, though we do allow ourselves the pleasures and delights in choice of meats, &c: Another excess there is in the quality or delicacy of meats or drinks, and a studied care and pursuit of such as are thus most delightful. And the sobriety contrary to this, is when we content ourselves with that meat and drink which is necessary or useful to the health and strength of our bodies, and neglect or despise all other delicacies.  S. 
Are both these kinds of excess condemned, and sobrieties commanded us Christians?  C. 
Some difference there is in this matter. The former of those excesses is so forbidden, that he that useth it is excluded from the Kingdom 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 excess is not so forbidden, or the contrary sobriety so commanded under penalty of exclusion from the Kingdom of Heaven to him that useth that excess, only in the choice of meats that are most delicious. Yet because two considerations there are which make this excess in the quality or delicacy to be unagreeable to the composition of the Gospell-rule of life, I cannot but say that this kind of sobriety is commanded also, and the contrary habit to it a fin.  S. 
What be those two considerations?  C. 
1. The hope of eternal life, and endless spiritual joys 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 disesteem and mean opinion, and in time a contempt and scorn of all carnal 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 abstaining purposely from all supervacaneous pleasure. The second consideration is the duty of charity and liberality to our poor brethren required of us, and so recommended to us in the Gospel: in which he that fares deliciously, and takes care not only for the preserving of the health and strength, but also for the pleasing and entertaining of his palate, will be less able to discharge his duty; that supervacaneous pleasure bringing a superfluous expense and charge along with it. These two considerations make it very hardly separable from sin, for any man to allow himself this 2d kind of excess; though I shall not pronounce damnation on him that is guilty of it; 1. Because I do not find in the New Testament any particular direct immediate command against it; 2. Because the virtue of sobriety, especially in this 2d sort consists not in any one point indivisible, so that he that eateth this kind of meat sinneth not, and he that eateth any more delicious doth sin. 3. Because there is no rule by which to define delicious meats; that being most delicious to one, which is less to another. 4. Because indeed to a temperate healthy man the plainest and ordinariest meats are most delightful and pleasing also. On which and the like reasons I shall not condemn or terrify any man in this matter, nor tell him the abstaining from delicacies is by any precept required of him. But only mention to him these seven things. 1. That 'tis a vile and Unchristian thing to set the heart upon such mean carnal delights. 2. That what I can conveniently spare from myself, I should reserve for those that do, or may want it. 3. That there is excess in the quality as well as quantity of meats and drinks. 4. That a Christian may do better to deny himself lawful pleasures, then do all that is not unlawful. 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 man's appetite ordinarily demands those things that are fittest for him; and consequently in that case the satisfying the appetite may not be amiss; Yet 1. The appetite is oft intemperate in its demands; oft demandeth this or that which by some custom it hath been used to; and then that custom being equivalent to a disease sometimes, sometimes the author of some real disease, that disease should be cured, and that appetite mean 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 fancy, and then the motion of the appetite is no argument of the meetness 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 himself in this matter, and desire him in the fear of God to be careful that he offend not against that Christian necessary duty of sobriety in any kind.  S. 
But may not feasting be lawful now among 
Of Feasting.  us Christians, and so delicious fare?  C. 
Feasting, as it is an expression of thanksgiving to God, and celebration of some act of his mercy, as it is an act of hospitality for the receiving and treating of others, as well as our own family; as it is a means of preserving and increasing mutual love and charity among men, is certainly now lawful, and commendable; But all these ends and uses may be provided for, without luxury and delicacy (only variety perhaps will be useful in sundry respects) and again without any man's overcharging himself, and therefore will never be an excuse, or apology for either. And as for honest mirth and cheerfulness, it will not at all be provided for by immoderate or delicious eating or drinking, but rather hindered by it; raised tumultuously perhaps by that means for the present, but then apt to degenerate into scurrility etc. & withal attended with bitterness in the stomach, with satiety, and drowsiness, which is most contrary to it. In brief the true Christian feasting is when the poor and rich meet at the same common entertainment, and they that want partake of others plenty in the same common meal, contrary to the [Every man his own supper.] Where for one to be drunken, i. e. to eat or drink excessively, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is as great a solecism, as for another to go away hungry.  S. 
I shall hope to lay that doctrine of sobriety to heart, and so to be in some measure qualified for that superstruction and superaddition of fasting which occasioned this discourse. Which because you resolved to be a duty supposed in a Christian and acceptable to God under the Gospel I must first desire the ground of that affirmation.  C. 
1. Because it is here in the same manner joined with the two former, almsgiving and prayer, which are unquestionably such duties. 2. Because it is here promised a reward by Christ, if it be not blasted by vainglory. 3. Because 'tis foreseen 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; only affirms 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 bridegroom should be taken away i. e. after the death and departure of Christ, then shall they fast in those days. 5. Because Christ bringeth in the Pharisee boasting, that he fasts twice in the week, and lays no manner of censure on him for so fasting, but only for the pride in boasting of it, and (I remember) 'tis Saint Chrysostom's direction, that we should only avoid the Pharisees pride, but not neglect his performances; as on the other side, forsake the Publicans sins, and retain his humility. 6. Because it was prevalent with God being joined with prayer to the working of miracles. Matt. 17. 21. and so again for the obtaining the presence of the holy Ghost in a special 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 employment of weight among Christians, 8. Because it is mentioned by Saint Luke as a part of the worship of God, joined with prayer, in Anna. Luk. 2. 37. of whom 'tis said, that she departed not from the Temple serving, or worshipping God in prayers and fastings, night and day; of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which I conceive this is the importance; That she constantly frequented the Temple at the hours of prayer, (not that she dwelled or continued all ways there; for v. 38. there is mention of her coming thither) and used constant observations of fasting; and in so doing, worshipped God. 9 Because Cornelius his vision, which brought him to Christianity, is mentioned to have been 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 looks more like a Christian virtue, then, considered as a bare abstinence from a meal, it doth.  S. 
What be those ends or uses?  C. 
1. As an act of self denial, which it is, when otherwise I would eat, but choose rather to abstain to perform this act of that, which in general Christ requireth of his Disciples. 2. As an act of revenge; which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  you find 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 think fit thus to punish myself. 3. As a means of expressing my humiliation for sin, in time of God's wrath lying upon a nation or any particular person, and for the averting of God's wrath: To which fasting hath been always counted very agreeable, and found to be very successful, both in the old Testament, and in all stories of the Church. 4. As a means 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 usefulness, is certainly 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 means to enable to the performing of works of mercy, by giving that to the poor, which is spared from myself, which therefore should be always observed in either public 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 covetousness, as others do for strife. Is. 58. to which purpose it is that you see here alms, & prayer, and fasting, joined together by Christ, not to be divided by us. If the meal 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 etc. 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 uncleanness, when those are likely to prove too strong for us. To which purpose that fasting should be useful, 'twill not be hard for any man to guess, that considereth the cause of carnal desires in the body, and that old saying, that without Ceres and Bacchus, the belly-deities, Venus, or incontinent desires grow cold.  S. 
Is all kind of fasting then acceptable to God?  C. 
No certainly, To fast out of sorrow or mourning for the death of a friend, is not so, (though not sinful neither.) To fast to save the charges of eating; to be the better able, or more at leisure to transact business of the world, is not so, (though again not sinful) and by these you will guess of some other kinds also. Yet you may mark still, that one thing there is in all fasting, to wit self denial, 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.  S. 
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 believe there is any such; and for the old Testament, though there be a command for the observation of the great day of expiation every year, yet 1. That was only obligatory to the Jews. 2. It was a public fast, and not pertinent to this place, which speaks of private fasts, 3. If it should be thought to concern us, yet being but once in the year, it would not be considerable; from all which it being supposed that there is no precept now particularly obliging us Christian's to fast, it may seem to follow, that fasting is not now acceptable to God.  C. 
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 offered, 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 been produced to prove the use of fasting to be acceptable to God, though not commanded. 2. Though there be no explicit command of fasting in the new Testament, yet from the nature and constitution of the Gospel, it may be collected, that there are in some cases some tacit commands of it. As when all degrees of uncleanness, all satisfying the desires of the flesh, are forbidden, save only in lawful matrimony, and no allowance of polygamy or concubines, to him that finds himself unable thus to live in conjugal chastity, the using of means, which may help to it, are tacitly commanded by God; and consequently fasting, if that be the only means left him; and then, as to the Disciples, that could not cast out that Devil, which would not go out but by prayer and fasting, it is accounted infidelity by Christ, not to use that means, Mar. 9 19 So will it be the like unchristian sin in him, that uses not this means 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 hindered from the performing of some duty (which he owes to the glory of God or edification of his brethren) unless he fast that day. Lastly, the case may be so set, that a man may discern himself able, without any detriment to his health, or danger of shortening his life, etc. to use frequent fasting, and withal by that means much advance his spiritual ends, have greater vacancy for holy employments, greater store for works of mercy, etc. and then sure in this case the commands of praying, and mercifulness, will be also tacit commands of fasting. So that though there be not any particular explicit precept, obliging every man whatsoever, under pain of sin to fast simply, thus, or thus often; yet tacit 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 angelical life, and invisible joys, and should therefore deny, and by that wean themselves of those sensual corporeal pleasures of eating, or drinking, so far as to preservation of life and health, and to their duty to themselves may be agreeable.  S. 
How often then should a Christian fast?  C. 
By what hath been said, you will guess 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 joined with due care of your health, and as piety, and the spirit of God shall prompt you; and only tell you these three things, 1. That the Pharisee fasted twice every week, and that never censured in him as a piece of Pharisaisme, or hypocrisy, or fault of any kind; but as commendable, if he had not boasted of it. 2. That every Christian ought to have his solemn set days for the performing that great and weighty duty of humiliation, in calling himself to account for all his ways, and confessing his sins to God more particularly; and those days should not be too slow in their returns, lest his soul be too deep in arrears, 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 week for this turn; & if the whole day or any other part of it may not thus be spared from the business of his calling, yet the dinner time that day may be borrowed from eating, and thus more usefully employed, without any disturbance to his other affairs. And he that useth not some such constant course (which yet on special 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 instrumental, as hath been showed; and so proportionably is to be more frequently used by them who have this need of it Of which their own conscience in the fear of God is left the judge. All this hath been said of private fasting, because that is peculiar to this place. For public fasting the direction must be had from the laws where we live; which so far at least oblige every one that he offend not against them, either contemptuously, or with scandal.  S. 
I shall now desire God's 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 been very great.  
You may please now to proceed to the caution interposed, wherein I shall presume it superfluous for you to say much, having twice already insisted on it, in order to prayer and almes-giving?  C. 
The caution is itself in plain intelligible words, [When you fast be not as the Hypocrites, of a sad countenance, for they disfigure (or discolour) their faces that they may appear to men to fast] but (rather then so) do thou when thou fastest anoint thy head, and wash thy face, (for thy outward guise appear in thy ordinary countenance and habit; for the Jews were wont to anoint themselves daily, unless in time of mourning) that thou appear not to men to men to fast, (that no man out of thy family be witness of thy private fasts) but to thy father which is in secret; that thou mayest appear desirous to approve thyself to him only, who only is able to reward thee.  S. 
You have now past through those three great Christian duties which by their so near 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 altogether; for though it may be fit to give alms when I pray not, nor fast not; and to pray when I neither give alms, nor fast; yet sure my fasts wherein the expense of a dinner is saved, should be joined then, with almes-giving, to wit, giving to the poor that which is thus spared, and always with prayer, God give me a heart thus to practise it!  
§ 4 Having thus far advanced you may please to proceed to that that follows, which I perceive to be a new matter. Lay not up for yourselves treasures upon earth, etc.] And so on in one continued thread to the end of the Chapter. Of all which what is the chief summary importance you may briefly tell me.  C. 
There are two things to which all the ensuing sixteen verses belong, and the second of them 
Of the desire and love of wealth.  appendent to the former, unto which the discourse insensibly glides. The former is for the mortifying of all desire and love of wealth; the latter for the moderating our worldly care or secular providence. The former in the six ensuing verses, 19, 20, 21, 22, 23, 24.  S. 
Why do you refer these words, Lay not up, etc. to the mortifying of desire and love of wealth?  C. 
Because a treasure is a metaphorical 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 only to use them so as may most improve our future account, i. e. by liberal dispensing of them to raise a bank, 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 poor despiseable creature, can and doth destroy and make useless; another kind, our corn, and other the like fruits of the earth, (which the fool so applauded himself that he had store of for many years) ear-ring, (for so the word rendered rust, doth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signify) whether of men, or (the ordinary attendants of granaries) vermin, bringeth to nought, (or if you will retain the word in our translation, [rust] it will then refer 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, thiefs can, and ordinarily do break thorough and steal 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 wait upon 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them, which way soever they lead us; Our hearts are then so wholly set upon them that we cannot serve God, or endeavour to approve ourselves 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 worldly wealth, in the subordination. But Gods commands being contrary to Mammon's, i e. to those courses which are necessary to the getting of riches, he that will grow rich, that is bend in that design, must give over all hope of being, or passing for, God's servant.  S. 
What be the commands of God that are so unreconcilable with the service of Mammon, or vehement desire of wealth?  C. 
1. His command of doing justice, exact justice; as that excludes all violence, fraud, oppression, etc. 2. That command of justice of the tongue in performing of promises, though to the greatest hindrance and damage; in not slandering 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 poor, i. e. if otherwise thou canst not relieve thy indigent brother in distress, but by selling somewhat of thy own; then to do that, though it be most unlike prospering, or thriving in the world. 5. That command of freedom and ingenuity of spirit; unconcernednesse in these worldly, inferior, transitory things; selfe-resignation; dependence on God's 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 meekness, patience, praying for enemies.  S. 
How are all those so unreconcilable with Mammon's commands?  C. 
You will discern it in the particulars. 1. Mammon prescribeth violence to every man, oppressing the poor righteous man, any that stands in our way to our espoused gain. 2. Mammon commands false accusing, blasting, defaming of any which are likely to keep or get any preferment or possession that we have a mind to; as in the example of Jezabell toward Naboth it appears, when her husband had a longing after his vineyard; 3. Mammon commands a perpetual unsatisfiedness, a kind of dropsie-thirst, infused still at the bestowing of our plenty; Mammon will not be thy friend, but on condition thou shall be more importunate in getting wealth, more passionate in making court to Mammon after this than 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 own; nay a perpetual desire of being a purchasing, of making some new bargains, enlarging the walk; and if Christ require to sell and give, you see the rich man, Mammon's servant, presently leaves him, he goes away very sad, because he was very rich. 5. Mammon hath all manner of slavish tremble; cowardly, uningenuous fears for his Subject's task, (quite contrary to selfe-resignation) a dismal thoughtfulness at every apprehension of danger; a perpetual carking and hover over his wealth, and a venturing on any the most unlawful [Inchristian practice, when ever that great law of selfe-preservation, (as Mammon tells 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 war (for enlarging of dominion, of possessions) that more glorious name of piracy, which Saint James seems to have considered, when he saith, wars 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 covetousness puts upon all the most furious wars, and contentions, and quarrels 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 black book, 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 fain to treasure up quarrels many years together, and study nothing but the payment of such debts. Other contrarieties might be mentioned between the commands of God and Mammon; God commands to keep 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 than when 'tis most opposed, when like to bring most danger to the Confessor; Mammon commands prudence, wariness, time-serving, never hazarding any thing for truth's sake; the righteous is bold as a Lion, when the Mammonist with his wealth, and heaps 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 of our Saviour's general speech, that [no man can serve two Masters] brought home to this conclusion, you cannot serve God and Mammon; and from thence enforce the prohibition of not laying up our treasures on earth, or setting our heart on worldly riches; which is the main 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 returns, as Christ explains the phrase by the like in another place; give to the poor 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 fail they may receive you, i. e. (by an Hebraisme) you may be received (as this night they shall require thy soul, is all one with, thy soul 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 poor children, your heart which duly follows 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.  S. 
I shall not trouble you longer with this matter, it being so obvious and plain, only methinks two verses there are in the midst of these which sound not to this matter and are somewhat obscure; I beseech your help 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 evil, the whole body shall be full of darkness. If therefore the light that is in thee bedarkenesse, how great is that darkness.]  C. 
These words, as they are mostly interpreted concerning the goodness or illness of iutentions, are not indeed very pertinent to the business in hand of liberality and of love of money, you may therefore give me your patience while I give you the natural genuine interpretation of them, and then you will discern how pertinent they are to the present 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  matter. To which purpose, I shall first tell you what is meant by a single, and an evil eye, 2. By light and darkness. 3. By the similitude here used. And then 4. how all belongs to the point in hand.  S. 
What is meant by the single, and evil eye?  C. 
The word single signifieth in the New Testament Liberal; the single eye, liberality, bounty, distribution of our wealth to the poor. So Rom. 12. 8. He that giveth in singleness, or, as our margin readeth, liberally. 2 Cor. 8. 2. the riches of your singleness, we read, liberality. c. 9 11. To all singleness, we read to all bountifulness, and v. 13. Singleness of distribution, we read liberality of distribution, or liberal distribution. Ja: 1. 5. that giveth to all men singly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we read liberally. Contrary to this the evil eye signifies envy, covetousness, unsatisfiedness, niggardliness, and all the contraries of liberality. So Mat. 20. 15. is thy eye evil because 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am good? i. e. Art thou unsatisfied therefore, because I have been more liberal to another? thou hast thy due, why art thou discontent, or unsatisfied? So Mat. 7. 22. Out of the heart cometh the evil eye, i. e. envy, covetousness, unsatisfiedness. (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 liberal and bountiful.) The word which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artstoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is here rendered evil being equivalent to an Hebrew word which signifies the greatest degree of illiberality or uncharitableness; and the word eye being added proverbially, perhaps because that part hath most to do in covetousness, which is called the lust of the eye, 1 Ja. 2. 16.  S. 
What is meant by light and darkness?  C. 
By light, Christianity, or the state of the Gospel. We are of the light, and walk like children of light; and darkness, contrary to that, unchristian heat henish affections or actions.  S. 
What is meant by the similitude here used?  C. 
That as in the body of a man the eye is the director, shows it what it should do, and if it be as it ought, directeth it the right way, but if not, leadeth into most dangerous errors; so in the body the heart (mentioned immediately before) if it be liberally affected, having laid up its treasure in heaven, and fastened itself 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 darkness, if the heart in thee be unchristian, heathenish, how great is that darkness? what an unchristian condition is this?  S. 
I shall not now asks you how all this belongs to the point in hand.  C. 
It is indeed plain enough already, that it belongs perfectly to the business. And this is the sum of all 1. That liberality and charity in the heart is a special 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 uncharitableness, worldly-mindedness, unsatisfiedness, uncontentednesse, envy, covetousness, is a sin of a very evil effect, and consequence; betrays a man to all most unchristian sins; 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 evil. etc.) and a sad symptom wherever we find it of a great deal of ill besides. All which comes in very pertinently on occasion of those words, where the treasure is, there will the heart be also, & are a foundation for that appendent affirmation [You cannot serve God and Mammon.]  S. 
You have fully cleared this difficulty, and past thorough the first of the two things contained in the remainder of this chapter, that which pertains to the mortifying all desire and love of wealth, God make it successful in my heart, to work all covetous warthy affections out of it, and plant all contrary graces of liberality, and mercifulness 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, etc. and that taking its rise from the former [therefore, say unto you take no thought etc.].  C. 
I shall now proceed to this point. which takes up all the verses to the end of this chapter, and in it only detain you with two things, 1. The precept, or doctrine of worldly thoughtlessenesse, 2. The enforcements of it, showing how reasonable it is to be observed, though it seem a strange doctrine.  S. 
To begin with the first, what care and solicitude is it, that is here forbidden?  C. 
It is set down in these three several phrases, 1. Take no thought for your life, what you shall eat, or what ye shall drink, nor yet for your body, what you shall put on. v. 25. 2. Take no 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  thought, saying what shall we eat etc. v. 31. and 3. Take no thought for the morrow. v. 34. From all which it appears, that the thing here forbidden is that, whatever it is, which is the full importance of the Greek word rendered [taking thought] which being derived by Grammarians 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from a phrase which signifies in English to divide the mind) doth then signify a dabiousnesse of mind, or anxiety; and that, a want or littleness, a defect of faith, v. 30. a not believing, as we ought, that God that gives us life and bodies, will allow us means to sustain one, and array to their Saint Luke calls it by a word which we render 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doubtful mind, or careful suspense, 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 clear 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 raiment, a competence of the necessaries of life; this truth may appear by the promises to this purpose in the scripture; two there are of this nature, that the margins of our Bibles in this place refer to. Psal: 55. 22. Cast thy burden on the Lord, and he shall sustain thee. 1 Pet. 5. 7. Casting all care on the Lord, for he careth for you. To which you may add Christ promise, that if we ask we shall have, if we asks not amiss, saith Saint James; which sure we do not, if we ask but what he taught us to ask; this day our daily bread, i. e. (as in the explication of the Lords prayer was showed) 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 belief of this promise at our hands. Secondly, That want of faith or trust in this promise, not believing this truth, is a piece of the damning sin of infidelity, so charged here upon them that believe it not, v. 30. Thirdly that any carking solicitude 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 sin.  S. 
But is not every man commanded by the Apostle. 1 Tim. 5. 8. to provide for his own, especially those of his own house or kindred? and if he doth not, defined to have denied the faith, and to be worse than an infidel? Sure then this want of thoughtfulness and secular providence will rather be infidelity.  C. 
To reconcile this prohibition of Christ's with this precept of Saint Paul's. It will be necessary to add a 4th proposition, That for present supplies, a Christian not only may, but must use those lawful and proper means that are ordinarily in his power to use to the attaining that end; and this is so far from distrusting of God, or not depending and believing on him, that it is indeed a special act of this faith; the doing of what he requires us to do, 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 conditional 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 do somewhat himself to provide for his own (and not to do so is infidelity in Saint Paul's stile; just as the Disciples are called faithless for not casting out of the Devil, that would not be cast out but by prayer and fasting. i e. For not using that means to cast him out, Mark. 9 19) to be instrumental to God's 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 means of making good Gods truths, which are already by him afforded us; but only when all lawful means have been tried improsperously, than 'twill be God's season to show forth his extraordinary power. In the mean time it is sufficient that he offer us means to bring us to that end which he promiseth; and if we neglect those means, and so fail 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 do without us, but conditional for him to do if we failed not in our parts.  S. 
But what are those means required on our parts, as subservient to God's providence in feeding and clothing us?  C. 
I shall first name you some that are such means, and then others that are mistaken for such, and are not. The true means you may know in general by this mark, that all means perfectly lawful, (i. e. all things that are proper to that end, and are no way prohibited by God) are such, and all unlawful are not. But then particularly, 1. Labour and diligence in ones calling 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is such a lawful means. As in spiritual so in temporal things if we labour, or work, God will cooperate. As in the war with Amelek, when Israel fights, God will fight with them. Poverty is the Amelek, our honest labour fight 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 rank, one that is not in file to fight against this enemy) and when we are thus employed, God our Captain hath sworn that he will have war, 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 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 eat; which is there a piece of Apostolical discipline to beseige idleness, 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 God's ordinary providence, that they that neglect the means shall not obtain the end. This promise being conditional as all others, not to the idle profane jiduciary, but to the faithful labourer; The absolute Stoical depender on fate, may starve for want of industry, die for want of physic, and be damned for want of repentance; and all this not through too much, but too little Faith; the not taking the means along with him which were predestined by God to bring him to a better end.  S. 
What other means is there required of us by God to this end?  C. 
Prayer to him for our daily bread; the condition without which there is no one thing which we have promise to receive from him. Ask and ye shall have, etc. but not otherwise. So elsewhere the worshipping of God is joined with the doing of his will, to make us capable of Gods hearing.  S. 
What other means?  C. 
Honest thrift; the not spending upon our lusts, our vanities, those good things of this world, that our labour and prayers have by God's blessing brought in to us. For the prodigal may starve as well as the sluggard; he that drinks out his bread, as he that doth not earn it. God hath not undertaken for any sin that it shall not ruin us. His protection is like that of the law, for them only that travail in the day, and in the road; not for the disorderly walkers in any kind, that have any by-path or nightwork 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 highway robbers; that sly sin of close adultery, that eats out so many estates. Yea and that other of strife and contention; that pestilence as it were that walketh in darkness, and devours the wealth as well as the soul, and no reparations to be expected from God for such losses. One means more there is to which Gods promise of temporal plenty being annexed we may well add 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 Priests and the poor man's tith, and prove me now herewith if I will not open the windows of Heaven, and pour you out a blessing, etc. To which purpose the Jews had a proverbial 
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 threatenings on the contrary, that they that withhold more than is meet, it shall tend to want. To these may perhaps be added another means, having also the promises of long and prosperous life annexed to it, that of meekness and obedience; of which, saith the law, their days shall be long in the land flowing with milk and honey; and the Gospel, that they shall possess the earth. As also it is affirmed of Godliness in general, 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 means 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 believing of a lie for any man to neglect these several means on his part, and yet to claim or challenge the end on God's part: In the same manner and degree as it is for the impenitent sinner to believe and challenge the pardon of his sins and salvation.  S. 
I cannot but consent to this truth, and acknowledge the fitness of the means which you have mentioned as truly subservient to that end.  
But you told me there were also some that were mistaken for such means, but are not. What are those?  C. 
1. Secular wisdom, policy, contrivance, (for though this seem sometimes to obtain that end, Yet 1. There is no promise made to it. 2. It many times faileth of the design. Nay 3. It hath oft times a most remarkable curse upon it) 2. Hoarding up all that comes; pinching the back and belly to fill the bag. 3. Going to law and contentiousness. 4. Tenacity; not giving or lending to those that truly want; the griping illiberal hand. Give and it shall be given unto you, not else. 5. Immoderate care and solicitude; loving and courting of the world. 6. Deceit and injustice; and especially Sacrilege and perjury. Each of these in the esteem of the world, the fairest way to wealth, yet in the event prove the strait road to curse and poverty, (it is a snare to devour that that is holy, saith Solomon, and after vows to make enquiry, and that snare to the wealth, as well as the soul. See the flying roll, Zach. 5. 2. and the curse that it brought with it, v. 3. and that entering into the house of the thief and of him that sweareth falsely. v. 4. i. e. on his family also, and it shall remain in the midst of his house, and never leave haunting it till it consume it with the timber and stones; that that a man thinks would be best able to endure, the firmest part of an estate moulters and crumbles away between the fingers of the perjured person; noting this to be a consuming sin, (and a consumption an hereditary disease) an emblem of which is to be seen, Numb. 5. in the perjured woman, v. 27. The water that causeth the curse shall enter into her, and 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 God's 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 paymaster. 8. Oppression, violence, spoiling of others, (though that seem a sure present course to bring in wealth) for the threat of the Prophet, Isa. 33. 1. belongs to such. Woe unto thee that spoilest; when thou ceasest to spoil thou shalt be spoiled. Men are seldom suffered to taste any of the fruit of those sins, lest they or others should fall in love with them.  S. 
You have now abundantly discharged your promise in setting down the true and the pretending means.  
Have you any more propositions now to add to the four already mentioned in this business?  C. 
Only these two. 5ly. that he that useth these true means appointed by God, and discardes the false ones suggested by the world, by Satan, or by his own ravening stomach, is more sure of not wanting for the future, is better provided for a comfortable old age, and a thriving prosperous posterity, than all the worldlings arts can possibly provide him. He that gives over all anxious thought for himself, enters into God's tuition, and then shall surely be never the poorer for not caring. 6. That the using of unlawful (though never so specious or seemingly necessary) means to the getting or preserving of worldly wealth, or the necessities of life, is the most direct piece of infidelity, most clearly forbidden in the phrase of taking 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thought; this being the distrusting of God and his authorised means, and flying to the witch with Saul, or rather the Devil to help 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 ourselves and our own 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.  S. 
I conceive the sum 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 conditional, requiring at our hands the use of means to obtains the thing promised, our duty is to use those means labour and prayer, etc. 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 unlawful means, to provide for ourselves. And by this way of stating, I acknowledge our Saviour's speech here fully reconciled with Saint Paul's command of providence, with Christ's praying for temporal blessings, etc.  
I have only one scruple wherein I shall desire your satisfaction, whether God doth not sometimes leave men destitute of food and raiment, and how then it can be infidelity to be anxious in that point? Or how can God's promise of caring for us be said to be performed?  C. 
I answer, 1. That it is not ordinary for men to be left destitute of food and raiment; 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 man's barn to be the poor man's store-house; no man is left destitute that is afforded this means. 2. There being so many other means forenamed, required of us, to be instrumental to God's providence, it will hardly be found that any man is left thus destitute, who hath not first been wanting to himself; 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 far destitute as to come to starve, yet may the promise of God remain true and firm; for that promise obligeth him not to eternize the life of any, which being supposed, that he should die by famine, is as reasonable and reconcileable with this promise, (which can extend no farther then that he will sustain us, as long as he sees it fit for us to live, but no longer) as that he should die by sword, or pestilence; and that death as supportable as many other diseases and deaths, of the stone, strangury, dysentery, etc. 4. That suppose God do thus destitute us, yet our anxiety, or solicitude, our using of unlawful means, can never be able to relieve or secure us; whatsoever we can in this case call to our relief, God can curse and blast also, and make it as unable to help us, as the reed of Egypt; and though sometimes God permits unlawful means to offer us help, when lawful fail us, to make trial 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 far more ordinary for those who have fled to all manner of dishonest means of increasing wealth, to come to absolute beggary and distress, and contumelious ends; then in any man's observation it will be found for the trusters in God to do. 5. Why may it not be thought and found true upon every man's selfe-examination, that such destitution, when ever it befalls a child of Gods, is a punishment of some sin which God in mercy sees fit to punish here, and not in another world. As particularly that of littleness of Faith in this matter, (as Peter's sinking, Mat. 14. 30. was a punishment of his fear, and doubting, and little Faith; which some good men 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are so subject to, and wheresoever it is found may expect to be punished, being itself a sin, and containing in it so many other sins; 1. The sin of disobedience to Christ's command here, in his [take no thought] or [you shall not take thought] ver. 31. Secondly, the sin of infidelity, not trusting, and so denying (in actions at least) God's veracity; the attribute wherein he chiefly glories; giving him the lie as it were, an affront and contumely to the almighty. Thirdly, the sin of worldly-mindedness, placing our care and affection on such base inferior objects; incurvation of the immortal soul 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 begged for by him. Not to mention many other sins which constantly follow this solicitude, (where 'tis once entertained, not as a transient passion, but a chronical disease) though not constantly the same, as indevotion, impatience, unmercifulness, cowardice, worldly sorrow, maligning of others, etc.  S. 
Having thus largely explained the prohibition, you may please to add in one word what is the contrary Christian duty, that is here commanded by Christ?  C. 
Praising God for our present wealth, and trusting him for the future.  S. 
What do you mean by the former?  C. 
Praising him four ways. 1. By acknowledging the receipt. 2. Using it, and rejoicing in it. 3. Ministering, communicating to them that have not. and 4. If any thing still remain, keeping it as instrumental to God's providence for the future, laying up what God gives us to lay up.  S. 
What do you mean by the latter?  C. 
1. Believing his promise, 2. Obeying his directions in the use of his authorised means, and none else. And 3 referring the success cheerfully to him, and praying to him for it without doubting.  S. 
I conceive you have now done with the precept or doctrine, which now I see how fitly it is annexed to the former matter of not serving of Mammon. 1. As an answer to the Mammonists reason of serving Mammon, that he may not be destitute the morrow, 2. As an improvement of that exhortation to which it may be seasonably superadded, but would never have entered or have been admitted without that harbinger. I beseech God to sink 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 Enforcements of it, showing how reasonable it is to be a observed by a Christian?  C. 
I shall proceed to that, and give you the enforcements as they lie. A first enforcement is the consideration of what God hath done to us already. 1. He hath given us life itself, which is much more, and a far 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 again then the raiment that must clothe it, and those he hath given without any aid of ours, without our use of direct or indirect means, and therefore no doubt can provide sufficiently for the sustaining of both, and for his willingness to do it, if we trust and rely on him, those very former mercies of his are pawns 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 pawn; a sum paid down, 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, than we may as confidently go on, we are his people and sheep. etc. 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, etc. A second enforcement is taken from the example of God's providence toward other creatures 1. For food, from the fowls of the air, 2. For raiment from the lilies of the field. For food, that those birds without any trade of husbandry, of sowing or reaping, etc. are by the providence of God sufficiently sustained. (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 believed Job 38. 41. Ps. 147. 9 hath more of the providence of God illustrious in it then any other. Naturalists have observed of that creature, that it exposeth the young ones 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as soon as they are hatched, leaves them meatelesse and featherlesse to struggle with hunger, as soon as they are gotten into the world, and whether by dew from heaven, a kind of manna reigned into their mouths when they gape, and as the Psalmist saith call upon God, or whether by flies flying into their mouths, or whether by worms bred in their nests, as some think, or by what other means, God knows, God feedeth them. 
Vallesius.  And therefore perhaps it was, that that creature to make its return of gratitude to God, flies presently on its errand to feed the prophet elias in the wilderness; in which this was surely very observable, that that creature which is so unnatural as not to feed its own young ones, did yet at God's command feed the prophet. As sometimes those bags of the miser are opened liberally to God's children, (at their death in building hospitals &c.) which had been shut to their own all their life. This example our Saviour shuts up with an expostulation, [are not you much better than they?] Man a much more considerable creature than 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 far greater part of God's providence, than they, though no thoughtfulness of his contribute to it. But then this must be taken with some caution along with it; not that we should neither sow, nor reap, because the fowls do neither; but that we should take no anxious thought, as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they neither sow nor reap; that it is as unreasonable for a Christian to distrust God's providence, to bury his soul 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, dependence, trust, reliance on God by all the preaching of the Gospel, by all the cultivation of so many hundred years, as nature teacheth the young ravens, as soon as they are hatched, to gape toward heaven, and so in a plain, downright, natural, inarticulate way, to call on God, the Mammonists idol would soon be driven out of the world; and instead of it, a cheerful comfortable dependence on heaven (in despite of all our jealous traitorous fears, that worldly hearts betray us to) an obedient submission to God's direction in using those means 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 wait upon the Lord which hideth his face, and I will look for him] and [though he kill me yet will I trust in him.] The other example concerning raiment from the lilies of the field lies thus. God in his forming of the world hath bestowed a strange proportion of natural be auty and ornament upon the lilies that grow in every field or garden, though those are of a very short duration, and being inanimate do contribute nothing to their own beauty, but most evidently the whole work wrought by God only, and all the care and solicitude and temporal advantages of gold and the like artificial bravery cannot equal or compare with that natural beauty which God hath endued them with. Which consideration as it may well lessen our desire of the gallantry of clothes, and mortify our pride which they feed in us (the utmost that we can attain to in this kind being not comparable with that, which is in the meanest creatures) so may it give us a fiducial reliance on God for all things of this nature; who sure can clothe us; as well as those, and will certainly provide for us such raiment, as is convenient for us, by our use of ordinary means, without our anxious care and solicitude for the future.  S. 
What is the next enforcement of this duty?  C. 
An argument taken from our own 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 seems in this place rather to denote the former only) every of us know 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  and confess, that our care and solicitude can do nothing to make any considerable addition to it. Now certainly the lengthening of the life for a few days or hours, is not so great a matter as life itself; nor the tallness or stature of the body, as the body itself (for what matters it how tall a man is) and therefore it being so confestly the work of God only to dispose of these less things, our stature etc. how much more reasonable is it to believe that the same God, without any anxious solicitude of ours, can and will conserve our life and body, by giving us those things, which are necessary to their conservation?  S. 
What is the next enforcement?  C. 
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 kind of solicitude, seeking vehemently and importunately, for all these things, i. e. for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  food, and drink, and clothing 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 dependence on Christ for all, and desires to mortify all love of the gains and pleasures of this world in us, (by promising us a richer inheritance than this earthy Canaan) and to work in us an indifference and untroublednesse of mind for all outward things, and many other graces in order to this, which no heathen could ever arrive to.  S 
What is that fifth enforcement?  C. 
It is set down 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 seek after) God knows you have need of as well as you, and that God is your father, and cannot be so unkind 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.  S. 
What is the sixth enforcement?  C. 
This, that there is a far more easy, Christian, and compendious way to all these necessaries of life, than your solicitude or anxious care: To wit the setting our minds upon our higher interests, minding and intending of those joys 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.  S. 
What is the seventh enforcement?  C. 
Because the time to come, for which we desire to lay in before hand (and by that means lay a double burden on that part of our life, which is present, to provide for itself, and that other also) will when it cometh, be able to take care and make provision for itself. The Manna, that came down 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 solicitude before hand, is only to accumulate trouble, and disquiet upon ourselves; besides that due labour, and industry, which we owe to God, as subservient to his providence, and to ourselves for our present subsistence, so much more as will secure us for the future also; which, what is it but to multiply toil upon ourselves, above the proportion that God hath designed to us? Whereas the trouble that belongs to every day for the maintaining of itself (i. e. the labour and sweat that we eat our bread in) is sufficient for that day, without our artifices to increase it, and requires too much (rather than takes up too little) time of divertisement from the duties of piety to these so vile inferior offices. The duty being thus largely enforced, and our hearts by so many engines and pulleys raised from this earth of ours, to that principal care of Celestial joys, 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 burdensome cares of the worldling or Mammonist, be found supportable to the Christian. I shall need add nothing to so plentiful a discourse of this subject, but my prayers, That we all be in this, the true Disciples of Christ, Scholars and practisers of this heavenly lesson!   

LIB. IV.  S. 
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 7th Chapter, wherein this Sermon on the Mount, is concluded. You may please therefore to enter upon that. And tell me what you find especially considerable in it.  C. 
One strict particular Christian precept I find in that Chapter which, before I told you, will do well to be added to those many that the former Chapters have afforded; and then four general ones; and then a conclusion of the whole Sermon.  S. 
What is the particular precept you speak of?  C. 
It is set down 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.  S. 
What is meant by Judging?  C. 
1. All rash and temerarious. 2. All severe, unmerciful censures of other men.  S. 
What mean you by Rash censures?  C. 
Such as are not grounded in any manifest clear evidence of the fact, but proceed from my jealous and censorious humour; being still forward to conclude and collect more evil of other men than doth appear to me. As 1. When by some indifferent actions done by my fellow Christian, and appearing to me; I surmise some other evil thing not far distant from that, and which may possibly be signified by it, but is not so necessarily. Or 2. When an action of another's is capable of two interpretations, the one fastening evil upon it, the other not; I take it on the evil 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 do not, then however thus to judge, is in me temerarious judgement. Or 3. When any other man hath done any thing apparently evil, yet from thence to infer a greater guilt in him then to that action necessarily belongs, as the action being perhaps capable of extenuation by circumstances, for me to deprive it of those extenuations, and pass 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, vainglory, or from envy, malice, uncharitableness, and self 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 evil; to that humility that thinketh better of others than ourselves; that peaceableness which Christ commendeth to us; that kindness and pitifulness in bearing one another's burdens; and so lessening them, and not making them heavier by our censures.  S. 
What mean you by unmerciful censures?  C. 
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 far as that I be obliged by it to look upon them in others in the most favourable manner, (as on the other side I should be most severe in the examining and judging myself) and always remit of that rigour and severity which the matter is capable of, as knowing that my own best actions must be looked on favourably by God, and not strictly weighed by him, or otherwise they will never be accepted by him.  S. 
To what purpose is all that which in this matter is added to this prohibition in the rest of this period?  C. 
'Tis first, A deterrement from this sin. 2. A direction how to avoid it. The deterrement this; to consider how fearful a thing it were, if God should judge us without mercy; and how reasonable, that he should so do, if we be so unmerciful to other men. The direction, to reflect our eyes and censures, every man upon his own sins, and there to busy them in aggravating every matter into the size that justly belongs to it; by this means to pull down my own plumes, to abate my proud censorious humours, and then those will appear but motes in another man, which now do pass for beams with me. He that is truly humbled with a sense of his own sins, will be willing to wink at faults in another; at least not to improve and enlarge them; not to censure and triumph over them.  S. 
What is the limitation, or caution, or explication of this precept added in the sixth verse?  C. 
The sum of it is this, that this precept of not judging, is not so unlimited that it should be unlawful for me to censure or think evil 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 unclean that, 'twas forbidden to be eaten by the Jewish law, and both of them emblems of an habitual impenitent sinner, 2 Pet. 2. 21. The first, again, intimating such as bark 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 show 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 dogs, who are first uncapable of it, then will make such ill use of it; and if in stead of judging the offender, you go about to exhort with never so much mildness, (which is the wisest and most charitable Christian way in this matter) they will contemn your exhortations, and repay them with contumelies in stead of thanks.  S. 
But what, may I never pass judgement on another man unless it be such a notorious offender?  C. 
Yes! If that which you judge in him be (though neither habitual, nor incorrigible) yet notorious, and evidence of fact make it subject to no mistake of theirs. 2. If you extend that censure no farther, than that fact; or no farther then what may from that fact be necessarily inferred; 3. If you express 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 yourself, 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 concealment of some great faults get into such place of judicature etc. where that ravenous humour of his, entering in a disguise of sheep's clothing, may be armed with power to do more mischief. In all which I must be very wary, that under this cloak of charity I do not carry along a malicious, or proud, or wanton, petulant humour of my own; or even an habit of defaming; and flatter myself that charity is the only mover in me all this while.  S. 
But can my judgement be forced? My assent or belief follows, and is proportioned to the motives that induce it; As knowledge cannot choose but follow demonstrative premises, so belief cannot choose but follow those that appear most probable; and if I see that by a man by which my discourse leads me to conclude him drunk, etc. can I offend in judging him?  C. 
If my conclusion be rightly inferred by due premises, and offend not against rules of discourse, I do not offend in so concluding, or in so judging, so that I keep it within my own breast, and do mix 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 believe what seems to him (judging in simplicity) strongly probable. Nay 2. If he express 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 only lawful but commendable. Nay to tell it another to either of these purposes, it will be so also.  S. 
But what if I tell it another, not on either of these purposes, and yet not on any defamatory malicious design neither?  C. 
Though it be not out of any malicious design, or flowing from any stitch or grudge which I have to that man, yet it may be a defamatory design; for I may have that general habitual humour of pride or vainglory, that for the illustrating and setting out myself in more grandeur I may think fit to blast and defame every man I meet with; and then that will be sin enough, though I have no particular malice to that person. But if it be not from any such design neither, yet some of this may mingle with it in the action; Or if neither, then still some other evil may; as that of whispering, curiosity, meddling with other men's matters, wantonness, vain desire of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tattling, telling news, etc. and if any of these be it, then will it be so far sinful as the motive or cause of it is.  S. 
But if still it be separated from all such sinful motive, or adherent, and be only produced by somewhat neither good, nor evil, (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 evil; and that it is not necessary for them to be designed to any particular Christian end, if only this general care be had that they be not against charity or edification.) What is to be said of such Judging?  C. 
Though some other words may perhaps be of this nature, as indifferent as motions, or turns, or gestures of the body, (and therefore 'tis not without 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reason thought, that by every idle word, Mat. 12. 36. Is meant only every false word as hath been 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 break forth into words 'tis yet more subject to evil. But if still it be mentioned only as a relation entire and simple, of what I saw, and leave the conclusion to others judgements, and not interpose mine, or only so far interpose mine, as to relate truly what conclusion I did then make of it, and what moved me to that conclusion, abstaining still most strictly from adding or concealing aught, or doing or saying any thing, that hath any tincture from my own pride, censoriousness, etc. it may still be as harmless and blameless in me, as writing of the honestest history. But because this is the most that can be lawful, and still is no more than lawful, (or not sinful) not arrived to any degree of moral goodness, and because it is very apt to fall into evil, and however, because of the scandal that others may take, who by seeing a godly man take this liberty, may mistake it, and go farther and fall into sin, 'twill therefore concern him to use this sparingly, and deny himself that lawful liberty, if it be but by way of revenge for the unlawful, which he hath so often taken; and though this he should not be foward to judge a sin in others, (lest he thus fall into the fool's snare, censure others of censoriousness,) yet ought he in this matter to be very watchful over himself, that he offend not with his tongue.  S. 
This precept of not judging I cannot without tears and hearty confession of mine own great guilt in this kind, tear home with me; and I fear there are few in this last, and most uncharitable age of ours, who have not had their part in it. I beseech God to reform it in all our hearts, and join 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 General precepts. What is the subject of the first of them?  C. 
It is concerning that great business 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 itself, or the holy spirit, as appeareth by the comparing this place with Luk. 11. 13. and the sum of it is this, that prayer is the key of entrance into the father's house; that no man shall ever fail of finding & receiving good things, particularly Grace, the greatest good, that asks and seeks and knocks, i. e. useth importunity in prayer, as a child to a father, depending wholly on him; and if he be once, or twice repelled, returning unto him with humility, and submission, and dependence, and confidence again, and never giving over petitioning, till he obtains.  S. 
What is the next general Precept?  C. 
It is that famous one, that the heathen Emperor is 
Severus  said to have reverenced 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 do 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 fulfiled.  S. 
What is the meaning of this Precept?  C. 
To love my neighbour as myself; or not to suffer my selfe-love to interpose, or make me partial 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 own 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 God's hands, (which is certainly undeserved mercy, pardon of trespasses, and doing good to enemies or trespassers) the same I must perform to others, for so this phrase [whatsoever you would that men should do to you] doth by 
quod. high fieri vis etc.  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 goodness, and bounty in the world. In which sense it will best agree with the precept of liberality to enemies (with which 'tis joined Luk. 6. 31.) and the promise of God here to give to every asker, (of which bounty of God's we that are partakers, aught to do the like for our brethren) and be a fit introduction to the exhortation that follows of Christian strictness, which seems to be built on this, and to be but a branch of this great precept; and not a several from it.  S. 
What is that Exhortation you mean?  C. 
That of a great superlative strictness in the ways of godliness; not being content to walk in the broad road that Jews and heathens have contented themselves with (not willing to undertake any thing of difficulty for Christ's sake, and so by that means falling into destruction, but) entering in at the strict gate, and narrow way that leadeth unto life; that way which these elevated precepts have chalked out to us; and which here it seems, are not proposed as counsels of perfection, but as commands of duty, without which there is no entering into life, no avoiding destruction.  S. 
What now is the third General Precept?  C. 
It is a precept of wariness 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 kind, but particularly to such as profess 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 deal of holiness in some other particulars. And the sum 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 discern him will be, to observe the effects and actions discernible in him or which are the fruits of his doctrine. If all his Actions, and all the designs and consequents of his Doctrine, be the advancing of piety, and charity of all kinds, than you may resolve, that he is no such (false, at least dangerous) false Teacher, For 1. the Devil will never assist him or put him upon false Doctrines to such an end, to bring more holiness, and Christian practice into the world. 2. Such holy Christian practice is not easily built upon any false doctrine, 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 mean, or unworthy notions of him, contrary to those Attributes of infinite Power, Justice and Goodness which we ought to believe 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 fear, whatsoever we do, by making us conceit highly of ourselves, rely, and trust on, and boast of our own merits, If they lead us to Idolatry, to the worship of some what else beside the only true God, or to a bare formal outside worship of him. If they open the door to false or needless swearing, or to profaneness, and neglect of God's service. Or 2. If they tend to disobedience, sedition, rebellion, faction, speaking evil of dignities, acts of Jewish Zelots, &c. to the favouring or authorising of any kind of lust, of divorces forbidden by Christ, etc. to the nourishing of rash anger, uncharitable (either timerarious or unmerciful) censuring, envy, emulation, variance, strife, malice, revenge, contumelious speaking, whispering, backbiteing, etc. to the excusing or justifying of piracy, rapine, oppression, fraud, violence, any kind of injustice etc. to the spreading of lies, slanders, defamations, etc. to covetousness, unsatisfiedness, uncontentednesse in our present condition, desire of change, casting the cross on other men's shoulders, that we may free our own from it; to dealing with others, as we would not be well pleased to be dealt with ourselves; or, in a word, if they tend to the discouragingor discountenancing any Christian virtue set down in this or any other sermon of Christ, or by his Apostles, or to the granting any dispensation, or liberty from that Christian strictness in these duties, or in those other of repentance, self-denial, meekness, mercifulness, peaceableness, etc. by these marks, and characters, you may know this to be a False Teacher. Yet not so far this, as that whosoever is guilty himself 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 natural effects of his Doctrine, then shall his Doctrine be thus condemned; otherwise an ill man he may be, and yeta teacher of truth; a wicked, but not a false Prophet.  S. 
But is it not said of these False Prophets that they come in sheep's clothing, which sure signifies their outward actions to be innocent? How then can they be discerned by their fruits?  C. 
I answer first, that the fruits of their Doctrine may be discerned, though their own evil 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 wolf, ravenous and evil. 3. That though they begin with some good shows to get authority, though they enter as sheep, do some specious acts of piety at first; yet they continue not constant in so doing, within a while put off the disguise, and are discernible.  S. 
What now is the fourth or last general Precept?  C. 
The sum of it is, that it is not the outer profession of Christianity or Discipleship, (though that set off by prophesying, doing miracles, etc. in Christ's name, i. e. professing whatsoever they do to be done by Christ's power) which will avail any man toward his account at that great day, without the real, faithful, sincere, universal, impartial, performing of obedience to the laws of Christ.  S. 
But can, or doth God permit any wicked man to do such miracles, & c?  C. 
Yes, he may, for the end of miracles, and preaching, etc. 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 persuading of the spectators  S. 
§ 3 Having received from you the full tale of the precepts you proposed, there now remains only the conclusion of the whole Sermon to be discharged, and then you have paid me all that your promise hath obliged you to.  C. 
It is this, (occasioned by the last precept of doing, as well as professing Gods will) that the profession of Christianity lending a patient ear 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 deceitful hope. Whensoever any storm comes, any shaking disease or affliction, which gives us occasion to awake throughly, and examine ourselves to the bottom, we are not then able to retain any hope or comfortable opinion of ourselves, although in time of quiet and tranquillity, before we were thus shaken, we could entertain ourselves with such flattering glozes. Hearing of Sermons, and professing of love to, and zeal for Christ, may pass for piety a while, but in the end it will not be so. 'Tis true Christian practice, that will hold out in time of trial; and that hope of ours which is thus grounded, will stand firm and stable in time of affliction, and temptation, at the hour 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 repent of, and forsaken) nor Devil, shall ever shake any man's hold that is thus built; endanger any man's salvation, that lives according to the rule of this Sermon; nor shall all the flattering deceitful comforters of the world, bring in any true gain to any other.  
And it came to pass 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 Jesus, that camest down from heaven, and wert pleased to pay that dear ransom on the Cross for us, on purpose that thou might redeem us from all iniquity, and purify unto thy self a peculiar people, zealous of good works, we beseech thee to write thy law in our hearts; that most excellent divine law of thine, that we may see it and do it, that we may know thee and the power of thy resurrection; and express it in turning every one of us from his iniquities. That we no longer flatter ourselves with a formal external serving of thee, with being hearers of thy word, partakers of thy Sacraments, professors of thy truth, knowers or teachers of thy will, but that we labour to join to these an uniform, faithful obedience to thy whole Gospel, a ready cheerful subjection to thy Kingdom, that thou mayest rule and reign in our hearts by Faith; and that we being dead unto sin and living unto righteousness, may have our fruit unto holiness, may grow in Grace, and in the practical knowledge of thee Our Lord and Saviour Jesus Christ; and at last persevering unto the last, attain to that endless glorious end, the reward of our Faith, the fruit of our labours, the perfection of our Charity, and the crown of our Hope, an everlasting blessed life of love, and holiness with thee, O Father of mercies, O God of all consolations, O holy and sanctifying spirit, O blessed Trinity coeternal, 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 been given to him which sitteth on the Throne to the Holy Spirit, and to the Lamb for evermore. Amen.  
FINIS.