TWO SERMONS PREACHED at PAVLES-Crosse LONDON.  
The one November 21. the other Aprill 15. 1627. BY ROBERT SAUNDERSON, Bachelor in Divinity, and sometimes Fellow of LINCOLNE-Colledge in Oxford.  
LONDON. Printed by B.A. and T.F. for ROBERT DAWLMAN, and are to be sold at his Shop, at the sign of the Brazen Serpent in Paul's Churchyard. 1628.   

TO THE WORSHIPFUL my very kind Neighbour and Patron, THOMAS HARINGTON of Boothby-Paynell, in the County of LINCOLN Esquire.  
SIR; although I neither have, nor aught to have any other prime intention in the Publishing of these two Sermons, than I had in the Preaching of them, and then every Minister that fore-casteth to make his last account with comfort ought to have in the whole course and exercise of his Ministry, viz. the building up of the people of God in Faith and Godliness: yet I cannot but desire withal, that as they passeth abroad in the world, they may stand up every where as a public testimony of my private obligations to you. Whereof (omitting those daily kind offices of Friendship and Neighbourhood, which you are ever ready to do me and mine upon all occasions; as also your zeal unto justice and the Common-good, abundantly manifested in managing the affairs of your Country with singular skill, Industry, and Faithfulness:) I need produce no other argument than this; that living so long under my Charge, as I do also under your Patronage, you never yet gave me the least cause to think myself, either despised in the Work, or defrauded in the Wages, of my Ministry. Which, as it is a gracious evidence of a pious and sincere heart in you; so it is a Circumstance, wherein I am happy beyond the condition of most of my Brethren in the same Calling. God make me truly Thankful to him for his good Providence over me therein, and for all other his Mercies towards me: and both continue and increase your Comforts amid all the Afflictions of this present evil World; and in the end make you partaker of the joys of the world to come:  
Yours in the Lord, Robert Saunderson. Boothby-Paynell, Linc: 1. july. 1628.   

Errata.  
IN Page 5. and in Note line 6. for Psal. read Verse. In page 14. from line 6. for Psal. read Verse five times in that page.   

A SERMON PREACHED AT Paul's- Cross London, November, 21. 1624.  1. TIM. 4.4. 
For every Creature of God is good: and nothing to be refused, if it be received with Thanksgiving.  
OF that great and Universal Apostasy, 
§. 1. The Coherence.  which should be in the Church through the tyranny and fraud of Antichrist; there are elsewhere in the Scriptures more full, scarce any where more plain predictions, then in this passage of Saint PAUL, whereof my Text is a part. The Quality of the Doctrines foretold Vers. 1. Contrary to the Faith, Erroneous, Devilish; [
a Vers. 1.  Now the Spirit speaketh expressly, that in the later times some shall departed from the Faith, giving heed to seducing Spirits, and doctrines of Devils.] The Quality of the Doctors foretold, Vers. 2. Liars, Hypocritical, unconscionable; [
b Vers. 2.  Speaking lies in Hypocrisy, having their Consciences seared with a hot jron.] But least these generalities should seem not sufficiently distinctive; each side charging other, (as commonly it happeneth where differences are about Religion) with Apostasy, and Error, and Falsehood, and Hypocrisy: the Apostle thought it needful to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devilish Doctrines. For which purpose he giveth instance in 
c Vers. 3.  two of their Doctrines: whereof he maketh choice, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernible then most of the rest, viz. a Prohibition of Marriage, and an Injunction of abstinence from certain Meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joined unto the other Prophecies of 
d 2. Thes. 2.3. etc.  St. Paul, and 
e Apoc. 13.11. etc.  St. john, in other places, make it so unquestionable: that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as 
f Moulins accomplishment in the Preface.  one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb, so just like the Pope, and yet never think of him.  

§. 2. Scope.  The words of the Text, are the ground of a Confutation; indeed properly and directly of the latter of these two Errors only, concerning Abstinence from certain meats: but yet so, as it strongly overthroweth the other too, concerning Marriage; and in truth generally, all other superstitious Precepts, or Prohibitions, of like Nature. Marriage being the holy Ordinance of God, as Meats are the good Creatures of God: and neither Marriage, nor Meats, nor any other Creature or Ordinance, being to be refused as upon tye of Conscience; provided ever, they be received with such thankfulness, and such other requisite conditions, as become Christian men. For every Creature of God is good; and nothing to be refused, if it be received with thanksgiving.  
Which words give us occasion to consider of Three points, 
§. 3. And division of the Text.  which according to the number and order of the several clauses in this verse, are these. First, the Quality of God's Creatures, as they come from him, and are given to us: [Every Creature of God is good.] Secondly, the use of God's Creatures, consisting in their lawfulness unto us, and our liberty unto them, [And nothing to be refused.] Thirdly, a condition necessary on our parts, lest the Creatures, otherwise good and lawful, should become unto us evil and hurtful; and that is Thankfulness: [If it be received with Thanksgiving.] The two first set out the bounty of God towards us; who hath made a world of Creatures, and all good, and hath not envied us the use of any of them: and the third, containeth our duty unto God in regard thereof; viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three Points it is my purpose, by God's grace, and with your patience, to speak in such manner, as shall be most for our edification; in such measure, as the usual hours will allow; and in such Order, as the Text giveth them: and first of the First, from the first clause thereof; Every Creature of God is good.  
By Creature understand, 
§. 4. Obseru. 1. The Goodness of the Creature declared.  not only such as are appointed for nourishment: but even all kind of created Being's; the 
g Gen. 1.1.  Heaven and the Earth, and 
h Exod. 10.11.  all things therein contained 
i Col. 1.16.  visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true; Every Creature of God is good. He concludeth all kinds of meats to be good; because, they are the Creatures of God: which argument were not good, if every Creature were not good. And by Goodness understand, not only that goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof: but that goodness ad extra too, whereby every thing is in the kind and in some measure endowed with an ability to do some good without and beyond itself. You may call them an 
k V Scalig exer. 107. sect. 27.  Absolute, and a Relative Goodness. And every Creature hath both of these. There being in the meanest and basest of God's Creatures, not only an Absolute Goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence: but also a Relative Goodness too; and that twofold. One, respecting God the Creator: whose glory more or less it serveth to show forth, Quà Creatura, as it is the Work of his hands. Another, respecting its 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Protag. & in Menone.  fellow-Creatures: to some of whom it is some way or other serviceable, Quà Pars Mundi, as it is a Part of the Whole; but especially serviceable unto Man, for whose service (next under the Glory of God) the whole was Created. The sum is. Every Creature which God hath made is good. Good, absolutely & in itself; as a Thing: Good, in that it setteth forth the Glory of him that made it, as a Creature: Good, as a part of the World, for the service it doth to Man, and other Creatures.  
Hereof we need neither further, 
§. 5. With the proof.  nor other testimony, than Gods own approbation registered in the story of the Creation Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were 
m Gen. 1.4.12.18.21.25.  good: and also upon the whole frame of the Creatures, when the work was finished; that behold they were 
n Ibid. Psal. 31  exceeding good. Et nusquam in toto corpore menda fuit. In this goodly system and fabric of Nature, that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodness, beauty, and perfection: yet so, as no one part is superfluous or unprofitable; or, if considered singly and by itself, destitute of its proper goodness and usefulness. As in the Natural Body of a Man; not the least member, or string, or sinew, but hath his proper office and comeliness in the Body: and as in the artificial Body of a Clock or other Engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine. God hath given to every thing he hath made, that 
o Wisd. 11.20.  number, weight, and measure of perfection and goodness, which he saw fittest for it unto those ends for which he made it. Every Creature of God is good. 
§. 6. And ground thereof.   
A truth so evident; that even those among the Heathen Philosophers, who either denied or doubted of the World's Creation, did yet, by making 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Ethic. 6.  Ens and Bonum terms convertible, acknowledge the goodness of every Creature. It were a shame then for us, who 
q Heb. 11.3.  through Faith understand that the worlds were framed by the word of God, if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is stronger than theirs. They perceived the thing; we, the ground also: they saw, it was so; we, why it is so. Even because it is the work of God. A God full of goodness; a God who is nothing but goodness; a God 
r Pars naturae corum est esse b●nos. (De Diis) Seneca.  essentially and infinitely good, yea very Goodness itself. And as is the Workman, such is his workmanship. Not for degree, (that is here impossible;) but for the truth of the Quality: not alike good with him, but like to him in being good. In every Creature there are certain tracks and footsteps, as of God's Essence, whereby it hath its Being; so of his Goodness too, whereby it also is good. The 
s See August. passim in Script. ●ou●r. M●nichae●s.  Manichees saw the strength of this Inference: Who, though they were so injurious unto the Creatures, as to repute some of them Evil; yet durst not be so absurd, as to charge the true God to be the cause of those, they so reputed. Common reason taught them: that from the good God could not proceed any evil thing; no more than Darkness could from the light of the Sun, or Cold from the heat of the Fire. And therefore so to defend their Error, as to avoid this absurdity; they were forced to maintain another absurdity (indeed a greater, though it seemed to them the less of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things; and an Evil God, the Author of all evil things. If then we acknowledge, that there is but 
t 1. Cor. 8.6.  one God, and that one God good; (and we do all so acknowledge;) unless we will be more absurd than those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for 
u jam. 1.17.  every good gift and every perfect giving descendeth from about from the Father of lights:) as that he is the causer only of what is good (for with him is no variableness neither shadow of turning, saith Saint james.) As the Sun who is Pater Luminum, the fountain and father of Lights, (whereunto Saint james in that passage doth apparently allude) giveth light to the Moon, and Stars, and all the lights of heaven, and causeth light wheresoever he shineth, but no where causeth darkness: so God the Father and fountain of all goodness, so communicateth goodness to every thing he produceth, as that he 
x Errat, si quis putet illos (Deos) nocere velle q non pissunt. Senec. Epist. 95. Nec dant malum, nec habent Ibid.  cannot produce any thing at all, but that which is good. Every Creature of God than is good.  
Which being so; certainly then, first (to raise some Inferences from the premises for our farther instruction and use) certainly I say; Sin, 
§. 7. Inferences thence: the First.  and Death, and such things as are evil and not good, are not of Gods making, they are none of his Creatures: for all his Creatures are good. 
y jam. 1.13.  Let no man therefore say when he is tempted and overcome of sin, I am tempted of God: neither let any man say when he hath done evil, it was Gods doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or justice: but he hath no hand at all in the sinful defect and obliquity of a wicked action. There is a natural (or rather transcendental) Goodness, Bonitas Entis as they call it, in every Action, even in that whereto the greatest sin adhereth: and that 
z Mali author non est, qui omnium qua sunt author est: quia in quantum sunt, in tantum bona sunt. August. 83. Quest. 21.  Goodness is from God, as that Action is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that committeth it; and not at all from God. And as for the Evils of Pain also; neither are they of Gods making. 
a Wisd. 13.16.  Deus mortem non fecit, saith the Author of the Book of Wisdom, God made not death, neither doth he take pleasure in the destruction of the living: but wicked men by their words and works have brought it upon themselves: 
b Osc. 13.9.  Perditio tua ex te Israel, Os. 13. O Israel, thy destruction is from thyself: that is; both thy sin, whereby thou destroyest thyself, and thy Misery whereby thou art destroyed, is only and wholly from thyself. Certainly God is not the cause of any Evil, either of sin or Punishment. Conceit it thus: not the Cause of it (formally, and) so fare forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment are from God: for, 
c Amos 3.6.  shall there be evil in the City, and the Lord hath not done it? Amos 3.6. In Evils of sin, there is no other, but only that Natural or transcendental goodness (whereof we spoke) in the Action: which goodness though it be from God, yet because the Action is Morally bad, God is not said to do it: But in Evils of Punishment, there is, over and beside that Natural Goodness whereby they exist, a kind of Moral Goodness, (as we may call it, after a sort, improperly, and by way of reduction,) as they are Instruments of the justice of God: and whatsoever may be referred to justice, may so fare forth be called good: and for that very goodness, God may be said in some sort to be the Author of these evils of Punishment, though not also of those other evils of sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good whatsoever it be, (transcendental, Natural, Moral, or if there any other,) to God alone; but by no means any of the Evil. We are unthankful if we impute any Good, but to him: and we are unjust, if we impute to him any thing but good.  
Secondly, 
§. 8. The second.  from the goodness of the least Creature, guess we at the 
d See Wisd. 13.1. etc.  excellent goodness of the great Creator. 
e A Gell. 1. Noct Attis. 1.  Ex pede Herculem. God hath Imprinted as before I said, some steps and footings of his goodness in the Creatures: from which we must take the best scantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him. There is no beholding of the body of this Sun, who dwelleth in such a 
f 1. Tim. 6.16.  glorious light as none can attain unto; that glory would dazzle with blindness the sharpest and most Eagly eye that should dare to fix itself upon it, with any steadfastness: enough it is for us, from those 
g Tantae hae forma●um varieta, in rebus conditis, quid nisi quidam sunt radij Deitatis, demonstrantes quidem quid vere sit a quo sunt; non tamen quid fit, prorsus dest●ien●es. Bern. Ser. 31. in Cant.  rays and glimmering beams which he hath scartered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory. 
h Bern. ibid.  De ipso vides, sed non ipsum: We see his, but not him. His Creatures, they are our best, indeed our only instructers. For though his revealed word teach us, what we should never have learned from the Creatures without it: yet, fitted to our capacity, it teacheth no otherwise then by resemblances taken from the Creatures. 
i Rom. 1.19, 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul calleth it Rom. 1. the whole Latitude of that, which may be known of God, is manifest in the Creatures: and the invisible things of God not to be understood but by the things that are made. S. Baesill therefore calleth the world 
k Basil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very school where the knowledge of God is to be learned: and there is a double way of teaching, a twofold method of training us up into that knowledge in that school; that is to say, 
l oquin. 1. qu● 11.12.  Per. Vi●● negationis, and per viam Eminentiae. First, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 1. de fid. Orthod. 4.  Viâ negationis: look whatsoever thou findest in the Creature, which favoureth of defect or imperfection; and know God is not such. Are they limited; subject to change, composition, decay, & c? Remove these from God: and learn that he is infinite, simple, unchangeable, eternal. Then Viâ Eminentiae: look whatsoever perfection there is in the Creature in any degree; and know that the same, but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or Goodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure of God: and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him they deserve not the name of good 
n Mark. 10.18  There is none good but one, that is God. Mark. 10. None good, as he: simply, and absolutely, and essentially, and of himself such. The Creatures that they are good, they have it from him; and their goodness dependeth upon him: and they are good but in part, and in some measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the Creatures: let us not bury our meditations there, but raise them up by those stairs (as it were) of the Creatures, to contemplate the great goodness of him their Creator. We are unhappy truants; if in this so richly furnished school of God's good Creatures; we have not learned from them at the least so much knowledge of him and his goodness, as to admire, and love, and depend upon it and him. Look upon the Workmanship, and accordingly judge of the Workman: Every Creature of God is good: surely then the Creator must needs excel in goodness.  

§. 9 The third.  Thirdly; there is in men, amongst other cursed fruits of self-love, an aptness to measure things, 
o Non ex sui naturae, sed ex suo commodo, vel incommodo. August. 12. de Civit. 4.  not by the level of exact Truth, but by the model of their own apprehensions. Who is there, that cannot fault another's work? The 
p Plin. 35 Nat. hist. 10.  Cobbler could espy something amiss in Apelles his masterpiece; because the picture was not drawn just according to his fancy. If a thousand of us hear a Sermon, scarce one of that thousand, but he must show some of that little wit he hath in disliking something or other: There the Preacher was too elaborate, here too lose; that point he might have enlarged, contracted this; he might have been plainer there, shown more learning here; that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable: one misliketh his Text, another his Method, a third his style, a fourth his voice, a fifth his memory; every one something. A fault more pardonable if our Censures stayed at the works of men, like ourselves; and 
q Lucian in Hermotimo.  Momus-like we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or at least wise with unprofitableness. 
r See Sirac. 39.16, 17. etc.  Why was this made? or why thus? what good doth this, or what use of that? It had perhaps been better, if this or that had never been; or if they had been otherwise. Thus we sometimes say or think. To 
s Ne tanti artificis opus in aliquo reprehendere vanitate humanae temeritatis audeamus. August. 12 the Civil 4.  rectify this corruption, remember this first clause of my Text, Every Creature of God is good. Perhaps thou seest not, what good there is in some of the Creatures: like enough so: but yet consider, there may be much good, which thou seest not. Say, it giveth thee no nourishment: Possibly it may do thee 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 2 the fid Orthod. 12.  service in some other kind. Say, it never yet did that: yet it may do hereafter. Later times 
u Quam multae animalia hoc primun. cognovimus seculo? & quidem multa venientis aevi populus, ignota nobis, Sci. Senec. 7. Nat. qu. 31.  have found out much good use of many Creatures, whereof former ages were ignorant: and why may not after times find good in those things, which do us none? Say, it never did, nor ever shall do service to man, (although who can tell that?) yet who knoweth but it hath done, or may do service to some other Creature, that doth service to man? Say, nor that neither: yet this good thou mayst reap even from such Creatures, as seem to afford none; to take 
x ●Vtitur quibusdam assumendis & respuendis, ad val●tudinem; quibusdam tole●ādis, ad patiEnt●am; quibusdam ordinā●is, ad tusticiam; quibusdam consideranilis, ad al●quod vecitatis documentum. August. 83 quest. 25.  knowledge of thine own ignorance, and to humble thyself thereby, who art so fare from comprehending the essence, that thou canst not comprehend the very works of God. The most unprofitable Creatures profit us, at least this way: 
y Bern. Serm. 5. in Cant.  Visu, sinon usu, as Bernard speaketh; if not to use them, yet to see in them, as in a glass God's wisdom, and our own ignorance. And so they do us good; if not 
z Ibid.  cedendo in cibum, if not exhibendo ministerium, in feeding and serving us; yet exercendo ingenium, as the same Bernard speaketh; in exercising our wits and giving us a sight of our ignorance.  

§. 10. A Doubt removed.  But yet those Creatures, which are apparently hurtful to us; as Serpents, and Wildbeasts, and sundry poisonous plants; but above all, the Devils, and cursed. Angels: May we not say, they are ill, and justly both blame and hate them? Even these also are good, as they are the Creatures of God, and the workmanship of his hands. It is only through sin, that they are Evil: either to us, as the rest, or in themselves, as the Devils. These (now wicked) Angels were glorious Creatures at the first: by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other Creatures of God, made to do us service; they were at the first, and still are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accident; and we have to thank none but ourselves for that. For who, or what could have harmed us, if we had been followers of that which was good? It was 
a Rom. 8.10.  not of their own accord, but through our sinfulness, that the Creatures became subject unto vanity, and capable either to do or to suffer ill. They had been still harmless, if we had been still faultless: it was our 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. Hem. 25.  sin, that at once forfeited both our innocency, and theirs. If then we see, any ill in them, or find any ill by them; let us not lay the blame, our wreak our hatred upon them: let us rather bestow our blame and hatred where it is most due, the blame upon ourselves, the hatred upon our sins. If Balaam had done justly, he should have spared the 
c Numb. 22.27, etc.  Ass, and have corrected himself: but the false Prophet doth the fault, and the poor beast must bear both blame and strokes. When we suffer, we curse, or at the easiest blame the Creatures: this weather, that flood, such a storm, hath blasted our fruits, sanded our grounds, shipwrackt our wares, and undone us: when alas these have neither heart nor strength against us, but what ourselves put into them by our sins. Every sense of evil thereof in or from the Creatures, should work in us a sense of our disobedience unto God, should increase in us a detestation of the sins we have committed against God, should teach us by condemning ourselves, to acquit the good Creatures of God: which as they are good in themselves, so should they have been ever and only good unto us, if we had been true to ourselves, and continued good and faithful servants unto God. They are all good: do not thou accuse any of them, and say they are evil; do not thou abuse any of them, and make them evil.  
Hitherto of the first Point, the Goodness of the Creatures; 
§. 11. Obseru. 11. Our Liberty to the Creatures.  Every Creature of God is good. Followeth the second, which is their use: consisting in their lawfulness unto us, and our liberty unto them; every Creature of God is good, and nothing to be refused. [Nothing.] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intendeth it) no Creature of God, whereof we may have use or service in any kind whatsoever. Nothing, which may yield us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions;) nothing is to be refused. By which Refusal the Apostle meaneth not a bare forbearance of the things; (for that we both may, and in many cases ought so to re●use some of the Creatures shall anon appear:) but the thing he forbiddeth is, the forbearance of the Creature, as upon immediate tye of Conscience; viz. either out of a superstitious opinion of the unlawfulness of any creature, for some supposed natural or legal uncleanness in it, or out of a like superstitious opinion of some extraordinary perfection, or operative and effectual holiness in such refusal. The Point is this. All the Creatures of God are lawful for us to use: so as it is against Christian liberty, either to charge the use of them with sin, or to place holiness in the abstaining from them.  

§. 12. Without either sin in the use.  Our Apostle often teacheth this Point. In Rom. 14. at Psal. 20. 
d Rom. 14.20  [All things are pure:] and at Psa. 14, there he delivereth it as a certain truth, and upon knowledge, 
e Ibid. 14.  [I know and am persuaded by the Lord jesus, that there is nothing unclean of itself:] and therefore he imputeth it as an error and weakness in judgement to them that refused some kind of meats out of a superstitious opinion, or but timorous fear of their unlawfulness, at Psal. 2. 
f Ibid 2.  [One believeth he may eat all things: another, who is weak, eateth herbs:] And in 1. Cor. 10. 
g 1. Cor. 10.25  [Whatsoever is sold in the shambles that eat, ask no question for Conscience sake:] and anon Psal. 27, 
h Ibid 27.  [if an unbeliever bid you to a feast and you be disposed to go; Whatsoever is set before you, eat, ask no question for conscience sake.] And to the end we might know the liberty he there giveth to extend to all other Creatures as well as meats, he pronounceth of them all universally at Psal. 23, 
i Ibid. 23.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are lawful for me]. And so he doth in Tit. 1.15. universally too; 
k Tit. 1.15.  [Omnia munda mundis, To the pure all things are pure.] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin. If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinful unto us: But that is through our default, not theirs; who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither 
l Rom. 14.14.  defileth the things themselves; nor ought to 
m 1. Cor. 10.29, 30.  prejudice the liberty of another, that may use them well.  
And as there is no sin in the use: 
§. 13. Or merit, in the forbearance.  so neither is there any religion or perfection to be placed in the refusal of any of God's Creatures. Rather on the contrary, to abstain from any of them, out of a conceit of any such perfection or holiness, is itself a sinful superstition. Our Apostle ranketh it with Idolatrous 
n Col. 2.16, etc.  Angel-worship, and condemneth it as a Will-worship, Colos. 2. from ●s. 16. to the end of the Chapter. The subiecting of ourselves to those and such like ordinances, Touch not, taste not, handle not; though it may have a show of wisdom in will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free, and a reviving of those rudiments of the world, from which we are dead with Christ. Every Creature of God is good; and nothing to be refused, out of a superstitious either fear of unlawfulness or opinion of holiness.  
Now the Ground of this our Right or Liberty unto the Creatures is double: the one, 
§. 14. Our right by Creation.  God's ordinance at the first Creation; the other Christ's purchase in the work of Redemption. At the Creation, God made all things for man's use, as he did man for his own service; and as he reserved to himself his absolute Sovereignty over Man; so he gave unto man a kind of limited 
o Gen. 1.26.  Sovereignty over the Creatures, in Gen. 1. 
p Psal. 8.6.— quod nos in hoc pulcher rimo domicitio vuluerunt (Dij) secundas fortiri, quod terenis prafecerunt. Sen. 2. the benef. 29.  He hath put all things in subjection under our feet, saith David, Psal. 8. Which dominion over the Creatures was one special branch of that glorious 
q Gen. 1 27.  Image of God in us, after which we were created: and therefore was not, nor could be absolutely 
r Bonis naturae ma●a adventitia dam non succedunt, se. laccedunt: tu●pant▪ utique ea, non exterminant▪ ●ōturbant, non deturbant Bern. in Cant. Ser. 82.  lost by sin; but only decayed and defaced, and impaired, as the other branches of that Image were. So that, albeit man by sin lost a great part of his Sovereignty, (
s Chrys●st in Gen▪ hom. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as speaketh St. Chrisostome,) especially so fare as concerneth the execution of it; many of the Creatures being now rebellious & noisome unto Man and unanswering his commands and expectations: yet the Right still remaineth even in corrupt nature; & there are still to be found some tracings and Characters, as in Man of superiority, so in them of subjection. But those 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 4. the fid. Orthod. 4.  dim, and confused, and scarce legible: as in old Marbles, and Coins, and outworn Inscriptions, we have much a do to find out what some of the letters were.  

§. 15. And Redemption.  But if by sin we had lost all that first title we had to the Creature, wholly and utterly: yet God hath been pleased graciously to deal with us, we are fully as well as before. God the Father hath granted us, and God the Son hath acquired us, and God the Holy Ghost hath sealed us a new Patent. By it, whatsoever Defect is, or can be supposed to be, in our old Evidence, is supplied, and by virtue of it, we may make fresh challenge and renew our claim unto the Creatures. The blessed Son of God 
u Col. 1.20.  having made peace through the blood of his Cross, hath reconciled us to his Father; and therein also reconciled the Creatures both to us and him: reconciling by him (saith our Apostle Col. 1.20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things (not men only) unto himself. For God having given us his Son 
x Heb. 1.2.  the heir of all things; hath he not 
y Rom. 8.32.  with him given us all things else? hath he not permitted us the free use of his Creatures in as ample Right as ever? 
z joh. 8.36.  If the Son have made us free we are free indeed. And as verily as Christ is Gods, so verily (if we be Christ's) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1. Cor. 3. 
a 1. Cor. 3.21, 23.  All are yours, and ye are Christ's, and Christ is Gods.  

§. 16. This liberty impeached by judaisme  Strengthened with this double title, what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by jesus Christ? Why should we not 
b Gal. 5 1.  stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free: by rejecting all fancies, opinions, and Doctrines, that any way trench upon this our Christian prerogative; or seek either to shorten, or to corrupt, our freedom unto, and power over the Creatures? First, If any shall oppose the legal Prohibitions of the Old Testament; whereby some Creatures were 
c Levit 11,  forbidden the jews, pronounced by God himself unclean, and decreed unlawful: it should not trouble us. For, what ever the principal reasons were, for which those prohibitions were then made unto them (as there be diverse reasons given thereof by Divines both ancient and modern;) certaine it is, they now concern not us. The Church, during her nonage and pupillage, (though she were 
d Gal. 4.1, 2.  heir of all, and had right to all; yet) was to be held under Tutors and Governors, & to be trained up under the law of Ceremonies as 
e Gal. 3.24, 25.  under a Schoolmaster, during the appointed time. But 
f Gal. 4.4.  when the fullness of the time appointed was come, her wardship expired, and livery sued out (as it were;) by the coming and suffering of Christ in the flesh: the Church was then to enter upon her full royalties, and no more to be burdened with those 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 4.9.  beggarly rudiments of legal observances. The 
h Col. 2.14.  handwriting of Ordinances was then blotted out; and the muddy 
i Epes. 2.14.  partition wall broken down; and the legal impurity of the Creatures scoured off; by the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 4 the fid. Orthod. 4  blood of Christ. They have little to do then, but withal much to answer; who, by seeking to bring in judaisme again into the Christian Church, either in whole or in part, do thereby as much as lieth in them, (though perhaps unawares to themselves, yet in deed and in truth) 
l Gal. 5.2.4.11.  evacuate the Cross of Christ. In that 
m Act. 10 1● 15.  large sheet of the Creatures, which reacheth from heaven to the earth, whatsoever we find, we may freely kill, and eat, and use every other way to our comforts without scruple. God having cleansed all; we are not to call or esteem any thing common or unclean: God having Created all good, we are to refuse nothing. If any shall oppose secondly, the seeming morality of some of these prohibitions; as being given 
n Gen. 9.4.  before the Law of Ceremonies, pressed from 
o Levit. 17.11.14.  Moral reasons, and confirmed by 
p Act. 15.20.29.  Apostolical Constitution since; upon which ground some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: Or thirdly, the profanation which some Creatures have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things; as 
q josh. 7.1.  achan's wedge was, and the 
4 Kin. 18.4.  Brazen Serpent which Hezechiah stamped to powder; upon which ground also some others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them rags and relics of Idolatry: neither this, nor that aught to trouble us. For although neither my aim, (which lieth another way,) nor the time, will permit me now to give a just and full and satisfying answer to the several instances, and their grounds: yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our judgements and practice upon; that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation, and impregnable: in that he groundeth the use upon the Power; and from the Goodness of the Creature inferreth the lawfulness of it. [Every Creature of God is good: and nothing to be refused.] He concludeth; it is therefore not to be refused, because it is good. So that look whatsoever Goodness there is in any Creature; that is, whatsoever natural Power it hath, which either immediately and of itself is, or may by the improvement of humane art and industry be taught to be, of any use unto man, for necessity, nourishment, service, lawful delight or otherwise: the Creature, wherein such goodness or power is to be found, may not be refused as upon tye of Conscience; but that power and goodness it hath, may lawfully be employed to those uses, for which it is meet in regard thereof: Ever provided, we be careful to observe all those requisite conditions, which must guide our consciences, and regulate our practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own consciences which they need not, and upon the consciences of their brethren which they should not; and are injurious to that liberty which the blessed Son of God hath purchased for his Church, and which the blessed spirit of God hath asserted in my Text.  
Injurious in the second place, 
§. 17. and Popery; in the points  to this branch of our Christian liberty, is the Church of Rome: whom Saint Paul in this passage hath branded with an indelible note of infamy; in as much as those very doctrines, wherein he giveth instance as in doctrines of Devils, are the received Tenets and Conclusions of that Church. Not to insist on other preiudices done to Christian liberty, by the intolerable usurpations of 
s 2. Thes. 2.3.  the man of sin, who exerciseth a spiritual Tyranny over men's Consciences, as opposite to Evangelicall liberty, as Antichrist is to Christ: let us but a little see, how she hath fulfilled Saint Paul's prediction in teaching lying and Devilish doctrines and that with scared consiences and in Hypocrisy, in the two specialties mentioned in the next former verse, viz. forbidding to Marry, and commanding to abstain from Meats.  
Marriage, 
§. 18. of Marriage,  the holy Ordinance of God, instituted in the 
t Gen. 2.18.  place and estate of innocency, honoured by 
u joh. 2.2.  Christ's presence at Canae in Galilee; the se●●ie●ples of the Church, and the 
x 1. C●r. 7.2.  sole allowed remedy against incontinency and burning lusts; by the Apostle commended as 
y Heb. 13.4.  honourable in all men, and commanded in case of 
z 1. Cor. 7 9▪  ustion to all men: is yet by this 
* Reu 17.1.3.  purple strumpet forbidden, and that sub mortals, to Bishops, Priests, Deacons, Subdeacons', Monks, Friars, Nuns: in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein besides the Divelishnes of the Doctrine, in contrarying the Ordinance of God, and in denying men subject to sinful lusts the lawful remedy, and so casting them upon a necessity of sinning, see if they do not teach this lie with scared consciences. For with what Conscience can they make the same thing a Sacrament in the Lay; and 
a Bellarm. de Monach Cap. 34  Sacrilege in the Clergy? With what Conscience permit stews; and forbidden Marriage? With what conscience allege Scriptures for the single life of Priests; and yet confess it to be an 
b Aquin. 2.2. qu. 88.2. Bellar. de Cler. c. 18. Decan. 1. man Controu. 13. ●. 11.  ordinance only of Ecclesiastical and not of Divine right? With what conscience confess fornication to be against the Law of God, and Priests marriage only against the Law of holy Church; and yet make marriage in a Priest a 
c Coster. Enchirid. cap. 20 prop. 9  fare fouler sin than fornication, or incest? with what conscience exact a vow of continency from Clerks, by those Canons, which 
d Ca Is. qu. dist. 34 c. 12. qu. 1. ca Dilectissimis  defend their open incontinency? With what conscience forbidden lawful marriages to some; and yet by dispensation allow unlawful marriages to others.  
And is not the like also done in the other particular, concerning Meats? 
§. 16. and Meats.  The laws of that Church forbidding some 
e Benedictines and Carthusians  orders of men, some kind● of meats perpetually, and all men some meats upon certain days: and that not for Civil respects; but with opinion of satisfaction, yea merit, yea and supererogation too. In which also, besides the Divelishnes of the Doctrine, in corrupting the profitable and religious exercis● of fasting, and turning it into a superstitious observation of Days and Meats: judge if they do not teach this lie also, as the former, with seared Consciences. For with what conscience can they allow an ordinary Confessor to absolve for Murder, Adultery, Perjury, and such petty crimes; but reserve the great sin of Eating flesh upon a Friday or Ember day to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tafting of the coursest flesh a breach of the Lent fast; and surfeiting upon the delicatest fishes and confections, none? With what conscience pretend they forbidden such and such meats, for the taming of the flesh; when they allow those that are fare more nutritive of the flesh, and incentive of fleshly lusts? With what conscience inio●ne such abstinence for a penance, and then presently release it again for a penny? Indeed the Gloss upon the 
f Dist. 82. ca Presbyter.  Canon, that doth so, hath a right worthy and a right wholesome note: Note, saith the 
g Gloss. ibid.  Gloss, that he who giveth a penny to redeem his fast, though he give money for a spiritual thing, yet he doth not commit Simony, because the contract is made with God. If these men had not seared up their consciences: would they not think you feel some check at the broaching of such ridiculous and inconsistent stuff, as floweth from these two heads of Devilish Doctrines; of forbidding to Marry, and commanding to abstain from Meats?  
I deny not, but the bands of that strumpet, 
§. 20. The extent of this Liberty, in eight Positions.  the Doctor▪ 〈◊〉 ●hat Church, have their colourable pretences whe●● with to blanche over these errors: else the lies would be palpable; and they should not otherwise fill up the measure of their Apostasy, according to my Apostles prophesy, in teaching these lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on; are yet so thin: that a steady eye, not bl●ered with prejudice, may discern the Lie through them, for all the Hypocrisy. As might easily be shown; if my intended course led me that way, and did not rather direct me to matter of more profitable and universal. Having therefore done with them it were good for us in the third place, (that we might know our own freehold with better certainty, and keep ourselves within our due bounds;) to inquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit. A point very needful to be known for the resolution of many doubts in conscience, and for the ask of many questions and dispu●es in the Church: which are of very noisome consequence, for want of right information herein, I have other matter also to entreat of: and therefore since I may not allow this enquiry so large a discourse, as it well deserveth: I shall desire you to take into your Christian consideration, these Positions following.  
The First. Our Christian liberty extendeth to all the Creatures of God. 
§. 21. I. It extendeth to all the Creatures.  This ariseth clearly from what hath been already delivered: and the testimonies of Scripture for it are express. 
h Rom. 14.20  All things are Pure; 
i 1. Cor. 10.23  All things are lawful; 
k 1. Cor. 3.22.  All are yours; elsewhere: and here, Nothing to be refused.  
The second Position. Our Christian liberty equally respecteth the using▪ and the not using of any o● God's Creatures. 
§. 22. II. It equally respecteth the use and the forbearance.  There is no Creature; but a Christian man by virtue of his liberty, as he may use it upon just occasion, so he may also upon just cause refuse it. 
l 1. Cor. 6. 1●▪  All things are lawful for me, saith St. Paul, but I will not be brought under the power of any thing. Where he establisheth this liberty in both the parts of it: liberty to use the Creatures, or else they had not all been lawful for him; and yet liberty not to use them, or else he had been under the power of some of them. Whence it followeth, that all the Creatures of God stand in the nature of things Indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duly considered, shall direct.  
The Third Position. Our Christian liberty for the using or not using of the creature, may without prejudice admit of some restraint in the outward practice of it. 
§. 23. III. It may admit of some restraints in the outward exercise of it:  Ab illicitis semper, quandoque & a licitis; I think it is St. Gregory's: A Christian must never do unlawful; nor yet always, lawful things. St. Paul had liberty to eat flesh, and he used that liberty, and ate flesh: yet he knew there might be some cases, wherein to abridge himself of the use of that liberty so fare, as 
n 1. Cor. 8.13.  not to eat flesh whilst the world standeth. But what those Restraints are, and how fare they may be admitted without prejudice done to that liberty, that we may the better understand: let us go on to  
The Fourth Position. Sobriety may and aught to restrain us in the outward practice of our Christian liberty. 
§. 24. FOUR as first, Sobriety;  For our Diet, all Fish, and flesh, and folwe, and fruits, and spices, are lawful for us, as well as Bread and herbs: but may we therefore with chri●tlesse prodigality and exquisite royal fare delisiously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel; all stuffs and colours, the richest silks, and furs, and dies are as lawful for us, as clothe, and leather, and sheepes-russet: Christian liberty extendeth as well to one as another. But do we think that liberty will excuse our pride, and vanity, and excess, if we ruffle it out in silks and scarlets, or otherwise in stuff, colour, or fashion unsuteably to our years, sex, calling, estate or condition? In all other things of like nature; in our buildings, in our furniture, in our retinues, in our dispores, in our recreations, in our society, in our Marriages, in other things: we ought as well to consider, what in Christian sobriety is meet for us to do; as what in Christian liberty may be done. Scarce is there any one thing, wherein the Devil putteth s●urres upon us more frequently, yea & more dangerously too, (because unsuspected:) then in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It therefore concerneth us so much the more, to keep a sober watch over ourselves and souls, in the use of God's good Creatures: lest otherwise, under the fair title and habit of Christian liberty, we yield ourselves over to a carnal licentiousness.  
The Fift Position. A● Sobriety: so Charity also may, 
§. 25. V. Secondly, Charity: in ourselves,  and aught to restrain us in the outward exercise of our Christian liberty. Charity, I say, both to ourselves, and others. First, to ourselves: for regular charity beginneth there. If we are to 
Math. 5.29.30.  cut off our right hand, and to pluck out our right eye, and to cast them both from us, when they offend us: much more than ought we to deny ourselves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either for our bodies, or souls. So a man may, and should refrain from meats, which may endanger his bodily health: But how much more than from every thing, that may endanger the health of his soul? If thou findest thyself inflamed with lust, by dancing; if enraged with choler, by game: if tempted to covetousness, pride, uncleanness, superstition, cruelty, any sin, by occasion of any of the Creatures: it is better for thee, to make a covenant with thine eyes, and ears, and hands, and senses, (so fare as thy condition and Calling will warrant thee,) not to have any thing to do with such things: then by satisfying them therewith, cast both thyself and them into Hell. Better, by our voluntary abstinence, to departed with some of our liberty unto the Creatures: then by our voluntary transgession forfeit all and become the Devil's captives.  
But Charity, though it begin at home, 
§. 26. and others.  yet it will abroad: and not resting at ourselves, reacheth to our brethren also: of whom we are to have a due regard in our use of the creatures. An argument, wherein St. Paul often enlargeth himself: as in Rom. 14. and 1. Cor. 8. the whole Chapters throughout, and in a great part of 1. Cor. 10. The resolution every where is, that 
p 1. Cor. 14.26.  all things be done to edification: that things lawful become 
q 1. Cor. 10.23.  inexpedient, when they offend rather, then edify: that though 
r Rom. 14.20.  all things indeed are pure, yet it is evil for that man which useth them with offence: that albeit flesh and wine and other things be lawful, yet 
s Ibid. vers. 21.  it is good neither to eat flesh, nor to drink wine, nor to do any thing, whereby a man's brother stumbleth, or is offended, or is made weak. Hitherto appertaineth that great and difficult common-place of scandal, so much debated and disputed of by Divines. The Questions and Cases are manifold; not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of Scandal, for our weak brother's sake, we may, and sometimes ought, to abridge ourselves of some part of our lawful Liberty.  
Besides these two, Sobriety and Charity; there is yet one restraint more, which ariseth from the duty we own to our Superiors, and from the bond of Civil obedience: 
§. 27. VI Thirdly, Duty, in Obedience to Governors; Economical,  which if it had been by all men as freely admitted, as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our Sixth Position. The determination of Superiors may and aught to restrain us in the outward exercise of our Christian liberty. We must 
t 1. Pet. 2.13.15.16.  submit ourselves to every ordinance of man, saith Saint Peter, 1. Pet. 2.13. and it is necessary we should do so: for so is the will of God, vers. 15. Neither is it against Christian liberty if we do so; for we are still as free as before: rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it followeth there, vers. 16. And St. Paul telleth us we 
u Rom. 13.5.  must need● be subject not only for fear, because the Magistrate 
x Ibid. vers. 4.  carrieth not the Sword in vain, but also for conscience sake, because 
y Ibid. vers. 1.  the powers that are ordained of God. This duty, so fully pressed and so uniformly by these two grand Apostles, is most apparent in private societies. In a family, the master or Pater familias, who is a kind of petty Monarch there, hath authority to prescribe to his children and servants in the use of those indifferent things; whereto yet they, as Christians, have as much liberty as he. The servant, though he be 
z 1. Cor. 7.22.  the Lords freeman, yet is limited in his diet, lodging, livery, and many other things by his master: and he is to submit himself to his master's appointment in these things, though perhaps in his private affection he had rather his master had appointed otherwise, and perhaps withal in his private judgement doth verily think it fit his Master should appoint otherwise. If any man under colour of Christian liberty shall 
* 1. Tim. 6.3.5  teach otherwise, and exempt servants from the obedience of their Masters in such things: St. Paul in a holy indignation inveigheth against such a man, not without some bitterness, in the last Chapter of this Epistle, as one that is proud, and knoweth nothing as he should do, but doateth about questions and strife of words, etc. vers. 3.5.  

§. 28. Civil,  Now look what power the Master hath over his servants for the ordering of his family; no doubt the same at the least, if not much more, hath the supreme Magistrate over his subjects, for the peaceable ordering of the Commonwealth: the Magistrate being Pater Patria, as the Master is Pater familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian: or under that colour shall exempt inferiors from their obedience to such determinations, he must blame St. Paul; nay, he must blame the Holy Ghost, and not us, if he hear from us that he is proud, and knoweth nothing, and d●ateth about unprofitable questions. Surely, but that experience showeth us it hath been so, and the Scriptures have foretold us that 
* 1. Cor. 11.19.  it should be so: that there should be differences, and sidings, and part-taking in the Church: a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and constitutions, so restraining us in the use of the Creatures.  
Neither let any man cherish his ignorance herein: by conceipting, as if there were some difference to be made between Civil and Ecclesiastical things, 
§. 29. and Ecclesiastical.  and Laws and Persons in this behalf. The truth is, our liberty is equal in both: the power of Superiors for restraint equal in both, and the necessity of obedience in Inferiors equal in both. No man hath yet been able to show, nor I think ever shall be, a real and substantial difference indeed between them, to make an inequality. But that still, as civil Magistrates have sometimes, for just politic respects, prohibited some trades, and manufactures, and commodities, and enjoined othersome, and done well in both: so Church-governors may upon good considerations, say it be but for order and uniformities sake, prescribe the times, places, vestments, gestures, and other Ceremonial circumstances to be used in Ecclesisticall Offices and assemblies. As the Apostles in the first Council holden at jerusalem in Act. 15. laid upon the Churches of the Gentiles for a time, a 
* Act. 15.28, 29.  restraint from the eating of Blood, and things sacrificed to Idols, and strangled.  
Thus we see our Christian liberty unto the Creatures may without prejudice admit of some restraints in the outward exercise of it: 
§. 30. VII. With the comparison of these 3. restraints.  and namely from the three respects, of Christian Sobriety, of Christian Charity, and of Christian Duty and Obedience. But now in the comparing of these together; when there seemeth to be a repugnancy between one and another of them, there may be some difficulty: and the greatest difficulty, and which hath bred most trouble, is in comparing the cases of Scandal and Disobedience together, when their seemeth to be a repugnancy between Charity and Duty. As for example. Suppose in a thing which simply and in itself we may lawfully according to the Liberty we have in Christ, either use or forbear; Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way. Authority requiring the use: in such a case what are we to do? It is against Charity to offend a brother; and it is against Duty, to disobey a superior. And yet something must be done: either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which, if we will but lay things rightly together, hath not in it so much hardness as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our public Governors, then to our Private Brethren; and be more careful to obey them, then to satisfy these, if the same course will not in some mediocrity satisfy both. Alas, that our Brethren who are contrary minded, would but with the spirit of Sobriety admit common Reason to be umpire in this case: Alas, that they would but consider, what a world of Contradictions would follow upon the contrary Opinion, and what a world of Confusions upon the contrary practice. Say what can be said, in the behalf of a Brother: all the same, and more may be said for a Governor. For a Governor is a Brother too, and something more: and Duty is Charity too, and something more. If then I may not offend my Brother, then certainly not my Governor: because he is my Brother too, being a man, and a Christian, as well as the other is. And the same Charity, that bindeth me to satisfy another Brother, equally bindeth me to satisfy this. So that, if we go no farther, but even to the common bond of Charity, and relation of Brotherhood: that maketh them equal at the least: and therefore no reason, why I should satisfy one that is but a Private Brother: rather than the public Magistrate, who (that public respect set aside) is my Brother also. When the scales hang thus even: shall not the accession of 
a Si tantopera cavenda sunt scandala parvulorum, quanto amplius praelatorum? Bernard. de Precept. & dispens.  Magistracy to common Brotherhood in him, and of Duty to common Charity in me, be enough to cast it clear for the Magistrate? Shall a servant in a family, rather than offend his fellow-servant, disobey his Master? And is not a double scandal against Charity and Duty both, (for Duty implieth Charity,) greater then a single scandal against Charity alone? If private men will be offended at our Obedience to public Governors: we can but be sorry for it: We 
b Prudenter advertat qui hoc cogitat, scandalum scandalo non bene emendari. Qualis, emendatiò erit, si ut alijs scandalum tollao, alios scandalizas? Bernard. de praec. & disp.  may not redeem their offence by our disobedience. He that taketh offence, where none is given, sustaineth a double person; and must answer for it, both as the giver and the taker. If offence be taken at us, there is no woe to us for it, if it do not come by us: 
c Math. 8.7.  Woe to the man by whom the offence cometh: and it doth not come by us, if we do but what is our duty to do. The Rule is certain and equitable; The respect of private scandal ceaseth, where lawful authority determineth our liberty: and that restraint which proceedeth from special Duty, is of superior reason to that which proceedeth but from Common Charity.  

§. 31. VIII. The inward freedom of the Conscience  Three Moderatours then of our Christian liberty to the Creatures we are to allow off; Sobriety, Charity, and Duty▪ unto every of which a just regard ought to be had. Neither need we fear, if we suffer Sobriety on one side, and Charity on another, and Duty on a third, thus to abridge us in the use of our Christian liberty; that by little and little it may be at length so pared away among them, that there may be little or nothing left of it. To remove this suspicion; let this be our Eighth and last Position. No respect whatsoever can, or aught to diminish the inward freedom of the conscience to any of the Creatures. And this inward freedom is it, wherein especially consisteth our Christian liberty to the Creature. This freedom we are all bound to maintain to the utmost of our powers; and not to suffer ourselves to be made 
d 1. Cor. 7.23.  the servants of men, (otherwife then in 
e Gal. 5.13.  serving one another by love:) but to 
f Gal. 5.1.  stand fast in the liberty wherein Christ hath set us free. Now this Liberty consisteth in a certain resolution of judgement, and a certain persuasion of conscience arising thence, that all the creatures of God are in themselves lawful, and free for us either to use, or refuse, as we shall see it expedient for us: and that neither the use not the forbearance of them, doth of itself either com●tend or discommend us unto God; or any way either please him as a part of his worship, or offend him as transgression of his Law. 
g Rom. 14.17.  The Kingdom of God is not meat and drink, saith Saint Paul: 
h 1. C●r. 8.8.  neither of we 〈◊〉, are worth better; neither the worse if we do not eat; nor on the contrary. Now here is the wickedness, and the usurpation of the High Priest of four; that he challengeth to himself a spiritual power over the consciences of men, which is the greatest tyranny that ever was, or can be exercised in the world: laying impurity upon the things he forbiddeth; and annoying operative holiness, and power both satisfactory, and meritorious, to the things he inioyneth. Which usurpation, whosoever hateth not in him with a perfect hatred: is justly unworthy of, and shamefully unthankful for, that liberty and freedom, which the blessed Son of God, hath purchased for his Church.  
But this inward freedom once established in our hearts, and our consciences, fully persuaded thereof: let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it, 
§. 32. may stand with some restraints in the outward exercise.  as Christian Sobriety, Charity, and Duty shall require. For we must know, that the Liberty of a Christian is not in eating, and wearing, and doing, what and when and where and how he list; but in being assured that it is all one before God, (in the things themselves barely considered,) whether he eat or not eat, wear or not wear, do or not do, this or that, and that therefore, as he may upon just cause eat, and wear, and do; so he may upon just cause also refuse to eat, or wear, or do, this thing or that. Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one way, and tied ad alteram partem contradictionis precisely: and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou knowest every Creature of God is good, and nothing to be refused: thou hast thy Liberty therefore, and mayest according too that liberty freely use that Creature. But if any of those former respects require thou shouldest forbear; thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty therefore here, as before, and oughtest according to that liberty, freely to abstain from that Creature. 
§. 33. Obseru. III. The Creature to be received with Thanksgiving;  Both in using, and refusing, the Conscience is still free: and as well the use as the refusal, and as well the refusal as the use, do equally and alike belong to the true liberty of a Christian.  
We have seen now, what liberty God hath allowed us: and therein we may see also his great goodness and bounty towards us, in making such a world of Creatures, and all of them good, [Every Creature of God is good;] & not envying us the free use of any of those good Creatures, [Nothing to be refused,]. But where is our Duty, answerable to this Bounty? Where is our thankfulness, proportionable to such receipts? Let us not rejoice too much in the Creatures goodness, nor glory too much in our freedom thereunto: unless there be in us, withal, a due care and conscience to perform the Condition, which God requireth in lieu thereof; neither can their goodness do us good; nor our freedom exempt us from evil. And that condition is, the Duty of thanksgiving: expressed in the last clause of the verse, [If it be received with thanksgiving.] Forget this prouis●: and we undo all again, that we have hitherto done, and destroy all that we have already established concerning both the goodness of the Creature, and our liberty in the use thereof: for without thanksgiving, neither can we partake their Goodness, nor use our own liberty, with comfort. Of this therefore in the next place: wherein the weight of the Duty considered, together with our backwardness thereunto, if I shall spend the remainder of my time, and meditations: I hope my labour by the blessing of God and your prayers shall not be unprofitable, and my purpose therein shall find, if not allowance in your judgements, at least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent, and by way of common place; were to enter into a spacious field, indeed a very sea of matter without bottom. For mine own case therefore and yours, I shall confine myself to that branch of it, which is most immediately pertinent to my text; viz. that tribute of Thanks, which we own unto God for the free use of his good Creatures: forbearing to meddle with the other branches thereof, otherwise then as they fall within the reach of this, by way either of Proportion or Inference.  

§. 34. and what is meant thereby.  And first we are to know, that by Thanksgiving in my Text is not meant only that subsequent act, whereby we render unto God praise and thankes for the Creature, after we have received it, and enjoyed the benefit of it: which yet is most properly Thanksgiving: but we are to extend the word farther, even to those precedent acts of Prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctify the use of it to us. For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of 
a Verse 5. hic.  Prayer. And we shall accordingly find in the Scriptures elsewhere, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one whereof signifieth properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other. The blessing which our blessed Saviour jesus Christ, used at the consecration of the Sacramental bread, 
b Luk. 22.17.19.  St. Luke and 
c 1. Cor. 11.24  St. Paul express by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
d Math. 26.27.  St. Matthew and 
e Mark. 14.22.23.  St. Mark, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Prayer of blessing, used before the eating of common Bread, is by 
f Math. 15.36. Mark, 8.6. joh. 6.11. Act. 27.35.  every one of the four Evangelists in some places described by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and by 
g Math. 14.19. Mark. 6.41. Luk. 9.16.  three of them in other some places, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the name 
h See Casaub. exercit. 16. in Baron. sect. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes found in the writings of the Ancients, for the Sacrament of the Lords Supper; the more usual name whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace after meat; a sacrifice of Prayer before we use any of the good Creatures of God, and a sacrifice of Praise after we have used them; the Blessing wherewith we bless the Creature in the name of God, and the Blessing wherewith we bless the Name of God for the Creature: both these I say together, is the just extent of that Thanksgiving, whereof my Text speaketh, and we are now to entreat.  
Concerning Meats and Drinks, 
§. 35. For meats and drinks,  unto which our Apostle hath special reference in this whole passage: this duty of Thanksgiving, hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the common practice of Christians; not only with inward thankfulness of heart to recount and acknowledge God's goodness to them therein, but also outwardly to express the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases, whether or no they have ground, (as to me it seemeth they have,) from those words of our Apostle, 1. Cor. 10. (
i 1. Cor. 10.30  For if I by grace be a partaker, why am I evil spoken of, for that, for which I give thankes:) I say, howsoever it be with the phrase; sure we are the thing itself hath sufficient ground from the examples of Christ, and of his holy Apostles. From whom, the custom of giving Thanks at meals, seemeth to have been derived, throughout all succeeding ages, even to us. Of Christ himself we read often, and in every of the Evangelists, that he blessed and gave thankes in the name of himself and the people, before meat; in 14. and 15. of 
k Math. 14.19. & 15 36.  Matthew, in 6. and 8. of 
l Mark. 6 41. & 8.6.  Mark, in 9 of 
m Luk. 9.16.  Luke, and in 6. of 
n joh. 6.8.  john. And in Math. 26. that after meat also, when Supper was ended, he and his Disciples 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 26.30.  sang an hymn, before they departed the room. And St. Luke relateth of St. Paul, Act. 27. when he and his company in the Ship, who were well toward 300. persons, were to refresh themselves with food after a long fast, that he took Bread, and first 
p Act. 27.35.  gave thankes to God in the presence of them all, and then after broke it, and began to eat: yea St. Paul himself so speaketh of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak, and Strong. He that was strong in the faith, and knew the liberty he had in Christ to eat indifferently of all kinds of meats, flesh as well as herbs; did eat of all indifferently, and gave God thankes for all. The weak Christian too, who made scruple of some kinds of flesh or other meats, and contented himself with herbs and such like things, yet gave God thankes for his herbs, and for whatsoever else he durst eat. 
q Rom. 14.6.  He that eateth, eateth to the Lord (saith he there, at verse 6.) for he giveth God thankes: and he that eateth not, to the Lord he eateth not, and giveth God thankes too. Notwithstanding they differed in their judgements and opinions, and consequently in their practice, concerning the lawful or unlawful use of some meats: yet they consented most sweetly, and agreed both in their judgement and practice, in the performance of this religious service of Thanksgiving.  
So then giving of Thanks for our meats and drinks before and after meals, in an outward and audible form, 
§. 36. and other Creatures, the Thanksgiving of the mouth expedient;  is an ancient, a commendable, an Apostolical, a Christian practice: ordinarily requisite as an outward testimony of the inward thankfulness of the heart; and therefore not to be omitted ordinarily, neither but in some few cases. There being the like necessity of this duty, in regard of inward thankfulness, as there is of vocal Prayer, in regard of inward Devotion; and of outward Confession, in regard of inward Belief: and look what exceptions those other outward duties may admit; the very same, mutandis mutatis, and in their proportion, are to be admitted here. But not only Meats and Drinks; but every other good Creature also of God, whereof we may have use, aught to be received with a due measure of thankfulness. And if in these things also, so often as in good discretion it may seem expedient for the advancing of God's glory, the benefiting of his Church, or the quickening of our own Devotion; we shall make some outward and sensible expression of the thankfulness of our hearts for them: we shall therein do an acceptable service unto God, and comfortable to our own souls. For, for this cause God instituted of old among his own people, diverse solemn feasts and sacrifices, together with the Sanctifying of the first fruits, and of the firstborn, and diverse other ordinances of that nature: as on the other side to be fit remembrancers unto them of their duty of thankfulness; so to be as well good testimonies and fit expressions of their performance of that duty.  
But if not always, the outward manifestation thereof: 
§. 37. but of the Heart necessary.  yet God ever expecteth at least the true and inward thankfulness of the heart, for the use of his good Creatures. 
r Col. 3.17.  Whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thankes unto God and the Father by him, Col. 3. 
s Phil. 4.6.  Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. 
t Psal 103.1.2  Bless the Lord, O my soul, (saith David in Psalm. 103.) and all that is within me, praise his holy name; Praise the Lord, O my soul, and forget not all his benefits. Forget not all his benefits: as much as to say, by an ordinary Hebraisme, forget not any of all his benefits. He summoneth all that is in him, to bless God for all he hath from him: he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear; if we consider it, either as an act of justice, or as an act of Religion: as it is indeed and truly both.  
It is first, an Act of justice.. 
§. 38. as an Act, 1. of justice;  The very law of Nature, which containeth the first seeds and principles of justice, bindeth every man that receiveth a benefit, to a thankful acknowledgement of it first, and then withal. (ability and opportunity supposed,) to some kind of retribution. The best Philosophers therefore make Gratitude a 
u Cic. 2. the invent 13 & 36.  branch of the Law of Nature; and so account of it, as of a thing, than which there is 
x 
Quid tam cōtr●●ffictū, quam non reddere quod acceperis? Ambros. 1. office 21  
Nullum o●ficium referenda gratia magi● necessarium est. Cic. 1. de office.   not any office of virtue more necessary: as nor any thing on the contrary more detestable, than Ingratitude. You cannot lay a 
y Erunt homicida, tyranny, fures, adulters, raptores, sacrilegi, proditores: infra ista omnia ingratus est. Senec. 1. de benef. 10.  fouler imputation upon a man, nor by any accusations in the world render him more odious to the opinions of all men; then by charging him with unthankfulness. Ingratum dicas, omnia dixeris: do but say, he is an unthankful wretch; you need say no more, you can say no worse, by any mortal Creature. Verily, every benefit carrieth with it the force of an obligation; and we all confess it: if we receive but some small kindness from another we can readily and complementally protest ourselves much bound to him for it. Indeed when we say so, we often speak it but of coarse, and think it not: but yet when we do so, we speak more truth than we are ware of▪ for, if it be in truth a kindness in him, we are in truth & equity bound to him thereby. The common saying is not without ground, Qui benificium accepit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other men's hands; because forsooth they will not be beholden to them. Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in 
z Non solum is gratus debet esse, qui accepit beneficium; verum etiam is, cui potestas accip●endi fuit. Cic. de Provinc. Consular. Tam teneor dono, quam si demittar onustus. Horat. 1. Epist. 7.  not accepting a kind offer, as in not requiting a good turn;) and therefore also a high degree of folly, (for it is not a foolish thing for a man, out of the bare fear of unthankfulness one way, to become wilfully unthankful another?) though I say, it be a fond and perverse course in them: yet it argueth withal in them a strong apprehension of the equity of that principle of Nature and justice, which bindeth men that receive benefits ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a necessity of requital and retribution. Truth it is; to God our heavenly Father first, and then to our earthly 
* Sirac. 7.28.  Parents, none of us can reddere paria: none is able to make a full requital to either of them; especially not to God. But that freeth us not from the the debt of thankfulness, as not to our Parents, so neither to God: it rather bindeth us the faster thereunto. The same Law of Nature, which teacheth us to requite a good turn to the uttermost, where there is wherewithal to do it, and withal a fare opportunity offered; teacheth us also where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testify at least the thankfulness of our hearts, and our unfeigned desires of requital. Which 
e In beneficio redendo, plus animus, quam census operatur: mag●sque praepouderat benevolentia, quam possibilitas, referendi muneris, Ambros. 1. office 32  desire and endeavour, if every ingenuous man, and our earthly Parents, do accept off, where they find it, as of the deed itself: can we doubt of 
f Vt decent vires tamen est laendanda volun as: hac ego contentos auguror esse Deo●. Ouid. de Ponto.  God's acceptation of our unfeigned desires herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but 
g Luk. 17.10.  an unprofitable servant, and 
h job. 22.2.  cannot be profitable unto God, as he that is wise may be profitable to himself and his neighbours; and that 
i Psal. 16.2.3. Nulla ex nobis utilitas Deosperanda est, Sene. 4. de been. c. 3. Nec ille collato eget, nec nos ti quicquam conferre poffumus▪ Ibid. cap. 9  his goodness, though it might be pleasurable to the Saints that are on the earth, yet it could not extend unto the Lord; all this he knew; and yet knowing withal that God accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his language to that key, in Psal. 116. 
k Psal. 116.12, 13.  Quid retribuam? What requital shall I make? What shall I render unto the Lord, for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. This thankful heart he knew God valued as a sacrifice: nay, 
l 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Xenoph. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   preferred before Sacrifices. For having rejected them at Psal. 8. 
m Psal. 50.8.14  [I will not reprove thee for thy sacrifices, etc.] he exacteth this at Psal. 14. of Psal. 50. [Offer unto God thanksgiving, etc.] God respecteth not so much the calves out of our stalls, or the fruits from of our grounds: as these 
n Osec. 14.2.  Vitulos labiorum, these Calves of our lips, as the Prophet; and these 
o Heb. 13.15.  Fructus labiorum, these fruits of our lips, as the Apostle calleth them. [Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thankes to his name, Heb. 13.] More than this, in his Mercy he will not desire: less than this, in all reason we cannot give. Thankfulness is an Act of justice: we are unjust, if we receive his good Creatures, and not return him thankes for them.  
It is not only an Act of justice: it is an act of Religion too; 
§ 39.2. Of Religion: a double sanctification of the Creature;  and a branch of that service whereby we do God worship and honour. 
p Psal. 50.23.  Who so offereth praise, he honoureth me, Psal. 50. verse last. Now look what honour we give unto God; it all redoundeth to ourselves at the last with plentiful advantage; 
q 1. Sam. 2.30.  [Them that honour me I will honour. 1. Sam. 2.] Here then is the fruit of this religious Act of Thanksgiving; that it sanctifieth unto us the use of the good Creatures of God which is the very reason Saint Paul giveth of this present speech in the next verse. Every Creature of God is good, saith he here, and nothing to be refused, if it be received with Thanksgiving: for, saith he there, 
r Vers. 5. hic.  it is sanctified by the word of God, and Prayer. Understand not by the Word of God there, his written word, or the Scriptures; as some yet give the sense, not without violence to the words, though the thing they say be true: but, more both naturally to the construction of the words, and pertinently to the drift and scope of our Apostle therein, underderstand rather the word of his eternal council and decree, and of his power and providence, whereby he ordereth and commandeth his Creatures in their several kinds, to afford us such service and comforts, as he hath thought Good. Which sanctifying of the Creatures by the word of God's decree and providence, implieth two things, the one, respecting the Creatures, that they do their kindly office to us; the other respecting us, that we reap holy comfort from them. For the plainer understanding of both which; instance shallbe given in the Creatures appointed for our nourishment: and what shall be said of them, we may conceit of, and apply unto, every other Creature in the proper kind thereof.  
First then, 
§. 40. The first way.  the Creatures appointed for food are sanctified by the word of God; when together with the Creature, he giveth his blessing, to go along with it: by his powerful word, commanding it, and by that command enabling it, to feed us. Which is the true meaning of that speech in Deutr. 8. alleged by our Saviour against the Tempter, 
s Deut. 8.3. Math. 4.4.  Man liveth not by bread only but by every word that proceedeth out of the mouth of God. Alas, what is Bread to nourish us without his word? unless he say the word, and command the bread to do it, there is no more sap or strength in Bread, then in stones. That power and nutritive virtue which the Bread hath, it hath from his deeree; because the word is already gone out of his mouth, that 
t Psal. 104.15.  bread should strengthen man's heart. As in the first Creation, when the Creatures were produced in acta primo, had their beings given them, and natural powers and faculties bestowed on them; all that was done by the word of Gods powerful decree, [
u Psal. 33.9.  He spoke the word, and they were made; he commanded and they were Created;] So in all their operations in actu secundo, when they do at any time exercise those natural faculties, and do those offices for which they were created; all this is still done, by the same powerful word and decree of God, [
x Heb. 1.3.  He upholdeth all things by the word of his power,] As we read of Bread; so we often read in the Scriptures of 
y Levit. 26.26. Psal 105 16. E●ek. ●16▪  the staff of Bread: God sometimes threatneth he will break the staff of Bread. What is that? Bread indeed is the staff of our strength; it is the very stay and prop of our lives: if God break this staff, and deny us Bread, we are gone. But that is not all Bread is our staff: but what is the staff of Bread? Verily, the Word of God, blessing our Bread, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the Bread, whereby it sustaineth us. If God break this staff of Bread, if he withdraw his blessing from the Bread, if by his countermand he inhibit or restrain the virtue of the bread; we are as fare to seek with Bread, as without it. If sanctified with God's word of blessing; a little pulse 
z Dan. 1.12.15.  and water, hard and homely fare shall feed Daniel as fresh and fat and fair, as the King's dainties shall his companions: a 
* 3. King. 19.6.8.  ●ake and a cruse of water, shall suffice Eliah nourishment enough to walk in the strength thereof 40. days and nights: a few 
a joh. 6.9.12.  barley loaves and small fishes shall multiply to the satisfying of many thousands, eat while they will. But if God's word and blessing be wanting; 
b Gen. 41.20.21.  the lean Kine may eat up the fat, and be as thin, and hollow, and ill liking as before: and we may, as the Prophet Haggay speaketh, 
c Agg. 1.6.  eat too much and not have enough, drink our fills and not be filled.  

§. 41. The second way.  This first degree of the Creatures sanctification by the word of God, is a common and ordinary blessing upon the Creatures; whereof, as of the 
d Math 5.45.  light and dew of heaven, the wicked partake as well as the Godly, and the thankless as the thankful. But there is a second degree also▪ beyond this; which is proper and peculiar to the Godly. And that is, when God not only by the word of his Power bestoweth a blessing upon the Creature: but also causeth the Echo of that word to sound in our hearts by the voice of his Holy spirit) and giveth us a sensible taste of his goodness to us therein: filling our hearts not only 
e Acts 14.17.  with that joy and gladness, which ariseth from the experience of the effect, viz. the refreshing of our natural strength, but also joy and gladness with more spiritual and sublime then that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son; that which Daevid calleth the 
f Psal. 4.6.  light of his countenance. For as it is the kind welcome at a friends table, that maketh the cheer good, rather than the quaintness of variety of the dishes, 
g Ovid Metamorph. 8.  (Super omnia vultus Accessere boni;) so as that 
h Prou. 15.17.  a dinner of green herbs with love and kindness, is better entertainment than a stalled Ox with bad looks: so the light of God's favourable countenance, shining upon us through these things, is it, which 
i Psal. 4.6.7.  putteth more true gladness into our hearts; then doth the corn, & the wine, and the oil themselves, or any other outward thing that we do or can partake. Now this sanctified and holy and comfortable use of the Creatures, ariseth also from the word of God's decree; even as the former decree did: but not from the same decree. That former issued from the decree of Common providence; and so belonged unto all, as that providence is common to all. But this later degree proceedeth from that special word of God's decree, whereby for the merits of Christ jesus, 
k 1. Cor. 15.45  the second Adam, he removeth from the Creature that 
l Gen. 3.17.  curse, wherein it was wrapped through the sin of the first Adam, And in this the wicked have no portion; as being out of Christ: so as they cannot partake of God's Creatures; with any solid or sound comfort; and so the Creatures remain, (in this degree) unsanctified unto them. For this reason, the Scriptures style the 
m Heb. 12.23.  Faithful Primogenitos, the first borne; as to whom belongeth 
n Deut. 21.17.  a double portion: and 
o Rom. 4.13.  Haeredes mundi, heirs of the world; as if none but they had any good right thereunto. And St. Paul deriveth our Title to the Creatures from God, but by Christ; 
p 1. Cor. 3.22.23.  [All things are yours, and you are Christ's, and Christ is Gods:] as if these things were none of theirs, who are none of Christ's. And in the verse before my Text, he saith of meats, that 
q Vers. 3. hic.  God hath created them to be received with thanksgiving of them which believe, and know the truth: as if those that wanted faith and saving knowledge, did but usurp the bread they eat. And indeed it is certain, the wicked, have not right to the Creatures of God, in such ample sort, as the Godly have. A kind of Right they have, and we may not deny it them; given them by God's unchangeable ordinance at the Creation: which being a branch of that part of God's image in man, which was of natural and not of supernatural grace, might be, and was foully defaced with sin; but was not, neither could be wholly lost, as hath been 
r See before §. 14.  already in part declared. A Right than they have: but such a right, as reaching barely to the use, cannot afford unto the user true comfort, or sound peace of conscience, in such use, of the Creatures. For, though nothing be in, and of itself unclean: for Every Creature of God is good: yet to them that are unclean, ex accidenti every Creature is unclean and polluted, because it is thus sanctified unto them by the word of God. And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The holy Ghost expressly assigneth this cause, 
s 'tis 1.15.  To the pure all things are pure: but to them that are defiled and unbelieved is nothing pure: but even their mind and conscience is defiled. As a 
t Sinterum est nisi vas, quodtunque infundis accessit. Horat. 1. Epist. 2.  nasty vessel soureth all that is put into it: so a conscience not 
u Fide purifitans corda. Acts 15.9.  purified by faith, casteth pollution upon the best of God's Creatures.  

§. 42. and how this belongeth to the present point.  But what is all this to the Text, may some say: or what to the point? What is all this to the Duty of Thanksgiving? Much every manner of way: or else blame St. Paul of impertinency: whose discourse should be incohaerent and unjointed, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerful and good word of God, blessing it unto us: that Duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our Consciences; that that word of blessing is proceeded out of the mouth of God. And such is this duty of Thanksgiving: appointed by God, as the ordinary means, and proper instrument, to procure that word of blessing from him. When we have performed this sincerely and faithfully; our hearts may then, with a most cheerful, but yet humble confidence, say Amen, So be it: in full assurance that God will join his Fiat to ours: crown our Amen with his: and to our So be it of Faith & Hope, add his of Power and Command: blessing his Creatures unto us, when we bless him for them; and sanctifying their use to our comfort, when we magnify his goodness for the receipt. You see therefore how, as unseperable & undivided companions, the Apostle joineth these two together: the one, as the cause: the other, as the means of the Creatures sanctification: [It is sanctified by the word of God, & Prayer.] By the Word of God's powerful decree: as the sole efficient, and sufficient cause: and by the Prayer of Thanksgiving (for such Prayer he meaneth, as either hath Thanksgiving joined with it, or else is a part of Thanksgiving, or Thanksgiving a part of it?) by Prayer I say and Thanksgiving, as the proper means to obtain it. This is the blessed effect of Thanksgiving, as it is an Act of Religion. And thus you have heard two grand Reasons, concluding the necessity of Thanksgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of justice: because it is the only acceptable discharge of that obligagation of debt, wherein we stand bound unto God for the free use of so many good Creatures. The Other, considering it is an Act of Religion: because it is the most proper and convenient means to procure from the mouth of God a word of Blessing, to sanctify the Creatures to the uses of our lives, and to the comfort of our Consciences. This Thanksgiving being an Act both of justice and Religion: whensoever we either receive or use any good Creature of God; without this we are unjust in the Receipt, and in the Use profane. It is now high time, we should from the premises infer something for our farther use and Edification.  
And the first Inference may be, shall I say for Trial; or may I not rather say, for Conviction? 
§. 43. The first Inference; for Conviction of our unthankfulness to God  since we shall learn thereby, not so much to examine our Thankfulness, how true it is; as to discover our Unthankfulness, how foul it is. And how should that discovery cast us down to a deep condemnation of ourselves for so much both Unjustice and Profaneness; when we shall find ourselves guilty of, so many failings in the performance of such a necessary Duty both of justice, and Religion? But we cannot abide to hear on this care: We unthankful to God? fare be that from us: we scarce ever speak of any thing we have, or have done, or suffered; but we send this clause after it. I thank God for it. And how are we unthankful, seeing we do thus? It is a true saying, which one saith; Thanking of God, is a thing all men do, and yet none do, as they should. It is often in udo, but seldom in imo: it swimmeth often upon the tip of our tongues, but seldom sinketh into the bottom of our hearts. I thank God for it, is, as many use it, rather a 
* Vsu quodem, magis quam sensu vel affectu, personare in ore multorum gratiarum actionem advertere est. Bern. in Cant. serm. 13.  Byword then a Thanksgiving: so fare from being an acceptable service to God, and a magnifying of his name; that is rather itself a grievous sin, and a taking of his holy name in vain. But if we will consider duly and aright, not so much how near we draw unto God with our lips, as how fare our hearts are from him when we say so: we shall see what small reason we have, upon such a slender lip-labour to think ourselves discharged either of the bond of thankfulness, or from the sin of unthankfulness. Quid verba audiam, facta cum vidiam! Though we say, I thank God, a thousand and a thousand times over, yet if in our deeds we bewray foul unthankfulness unto him: it is but Protestatio contraria facto: and we do thereby but make ourselves the greater and the deeper liars.  

§. 44. in sundry degrees: for want of due  Every sin is spacious, and diffused, and spreadeth into a number of branches: this of Ingratitude not lest. Yet we will do our best to reduce all that multitude to some few principal branches. There are required unto true Thankfulness three things; Recognition, Estimation, Retribution. He that hath received a benefit from another, he ought first, faithfully to acknowledge it, secondly, to value it worthily; thirdly, to endeavour really to requite it. And who so faileth in any of these, is (so fare as he faileth) unthankful more or less. And do not some of us fail in all, and do not all of us fail in some of these? For our more assured, whether Examination, or Conviction; let us a little consider how we have and do behave ourselves in each of the three respects; In every of which, we will instance but in two kinds; and so we shall have six degrees of Ingratitude: still holding ourselves as close as we can to the present point, concerning our Thankfulness or unthankfulness, as it respecteth the use we have of, and the benefit we have from, the good Creatures of God.  
And first, we fail in our Recognition, 
§ 45. I. Recognition: the first;  and in the due acknowledgement of God's blessings. And therein first, and let that be the first degree of our unthankfulness, in letting so many blessings of his 〈◊〉 by us, without any regard, or so much as notice taken of them: Whereas knowledge must ever go before acknowledgement, and Apprehension before Confession. There is a twofold Confession to be made unto God: the 
a Confessio gemina est: aut Peccati, aut Laudis. August exp. 2. in Psa. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 9  one, of our sins; the other, of his goodness. That belongeth to Repentance; this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithful, when it is most punctual: and in both, we come to make default, for want of taking such particular information, as we ought, and might. In our Repentance, we content ourselves commonly with a general Confession of our sins; or at the most, possibly sometimes make acknowledgement of some one or a few grosser falls, which gall our consciences or which the world cryeth shame of: and if we do● that, we think we have made an excellent Confession. So in our Thanksgiving, ordinarily we content ourselves with a general acknowledgement of God's goodness and mercies to us; or sometimes possibly recount some one or a few notable and 
b Beneficia quadam magnitudo non patitur excidere: sed numero pluria, & temporibus diversa effluunt. Senec. 3. de benef. 5.  Eminent favours, such as most affect us, or whereof the world taketh notice: and this is all we do. But we do indeed in both these, deal unfaithfully with God, and with our own souls. If we desire to show ourselves truly penitent we should take knowledge (so fare as possibly we could) of all our sins, small and great (at least the several species and kinds of them, for the individuals are infinite:) and bring them all before God in the Confession of Repentance. And if we desired to show ourselves truly thankful; we should take notice (so fare as possibly we could, and in the species at least,) of all God's blessings, small and great; and bring them all before him in the Confession of Praise. We should even 
c joh. 6.12.  Colligere fragmenta gather up the very broken meats, and let nothing be left, those 
d Colligere fragmenta, ut peccant, i. e nec m●n●ma beneficia oblinisci. Bernard. in Cant. serm. 51.  small petty blessings, as we account them: and as we think scarce worth the observation. Did we so: how many baskets full might be taken up, which we daily suffer to fall to the ground, and be lost? Like Swine under the Oaks, we grouze up the akecornes, and snouke about for more, and eat them too, and when we have done lie wrouting & thrusting our noses in the earth for more: but never lift up so much as half an eye, to the tree that shed them. Every crumb we put in our mouths, every drop wherewith we cool our tongues, the very air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonnes taketh away the observation, we receive from his fullness: and many of these are renewed every morning, and some of these are renewed every minute: and yet how seldom do we so much as take notice of many of these things? How justly might that complaint which God maketh against the unthankful Israelites, be taken up against us? 
e Esay 1.3.  The Ox knoweth his owner, and the Ass his Master's crib: but Israel doth not know, my people doth not consider.  
The second degree of our unthankefulness to God, 
§. 46. and second Degree.  and that also for want of faithful Acknowledgement, is: in ascribing the good things he hath given us to our own deserts, or endeavours, or to any other thing or Creature, either in part or in whole, but only to him. Such things indeed we have, and we know it too (perhaps but too well) but we be stirred ourselves for them, we beat our brains for them, we got them out of the fire, and sweat for them; we may thank our good friends, or we may thank our good selves for them. Thus do we 
f H●b. 1.16.  sacrifice unto our own nets, and burn incense to our drag, as if by them our portion were fat, and our meat plenteous. And as 
g Luk. 13.1.  Pilate mingled the blood of the Galileans with their own sacrifices: so into these spiritual 
h Psal. 50.14.  sacrifices of Thanksgiving, which we offer unto God, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and friends, still some one thing or other of our own; and so rob God, if not of all, yet of so much of his honour. This kind of unthankfulness God both foresaw and forbade in his own people, Deut. 8. warning them to take heed, verse 17. jest when they abounded in all plenty and prosperity, 
i Deut. 8.14.17.  they should forget the Lord, and say in their hearts, my power and the might of my hand hath gotten me this wealth. The very saying or thinking of this was a forgetting of God. 
k Ibid. 18.  But (saith Moses there) thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth, etc. The whole Chapter is none other but a warne-word against unthankfulness. All 
l Est superbia, & delictum maximum, uti datis tanquam innatis; & in acceptit beneficiis gloriam usurpare benificii, Bernard. de dilig. Deo.  glorying in ourselves, all vain boasting of the gifts of God, or bearing ourselves high upon any of his blessings, is a kind of smothering of the receipt; and argueth in us a kind of loathness to make a free acknowledgement of the giver's bounty; and so is tainted with a spice of unthankfulness in this degree, 
m 1. Cor. 4.7.  If thou didst receive it; why dost thou glory, as if thou hadst not received it? saith my Apostle elsewhere. He that glorieth in that, for which he even giveth thankes; doth by that glorying, as much as he dareth, reverse his thankes. The Pharisee, who 
n Luk. 18.11.  thanked God he was not like other men; did even then, and by those very thankes, but bewray his own wretched unthankfulness.  
Besides a faithful Recognition, in free acknowledging the benefit received; there is required unto thankfulness a just Estimation of the benefit, 
§. 47. II. Estimation: the Third;  in valuing it, as it deserveth: Wherein we make default, if either we value it not at all, or undervalue it. The third Degree than o● our Ingratitude unto God, is the Forgetfulness of his benefits. When we so easily 
o Apperet illum non sape de reddendo cogis ass, cui obrepsit oblivio, Senec. 3. de been 1- pervensunt c●, quo, ut ego existime, pessimus quisque & ingratissimus pervenit; ut obliviscantur. Ibi. 5.  forget them, it is a sign we set nought by them. Every man readily remembreth those things, he maketh any reckoning of: insomuch that, although old age be naturally forgetful, yet 
p Nec vero quemquam se●um audivi ebutum, quo loco the saurum obruisses: Omnia, quae currant miminerunt: vadinc●nia cen●tituta, qui sibi, quibus ipsi debea●t. Cic de senect.  Tully saith, he never knew any man so old as to forget where he had hid his gold, or to whom he had lent his monies. In Deut. 8. Moses warneth the people, (as you heard) to 
q Deut. 8, 14.  beware, lest being full they should forget the Lord that had fed them: and David stirreth up his soul in Psal. 103. to 
r Psal. 103.2.  bless the Lord, and not to forget any of his benefits. We all condemn Pharaohs Butler of unthankfulness to joseph, (and so we may well do; for he afterwards 
s Gen, 41.9.  condemned himself for it:) in that having received comfort from joseph, when they were fellow prisoners, he yet 
t Gen. 40.23.  forgot him when he was in place where, and had power and opportunity to requite him. How inexcusable are we, that so condemn him? seeing wherein we judge him, we condemn ourselves as much, and much more: for we do the same things, and much worse. He forgot joseph, who was but a man like himself: we forget God. He had received but one good turn: we many. It is like he had none about him to put him in mind of joseph; for as for joseph himself we know he lay by it, and could have no access: we have God himself daily rubbing up our memories, both by his word and Ministers, and also by new and fresh benefits. He, as soon as a fair occasion presented itself, confessed his fault, and remembered joseph; thereby showing his former forgetfulness to have proceeded rather from negligence then Wilfulness: we after so many fresh remembrances and blessed opportunities, still continue in a kind of wilful and confirmed resolution, still to forget. Well may we forget these private and smaller blessings; when we begin to grow but too forgetful of those great and public Deliverances God hath wrought for us. Two great deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land; such as I think, take both together, no Christian age or Land can parallel: One formerly, from a foreign Invasion abroad; another since that, from an hellish Conspiracy at home: both such, as we would all have thought, when they were done, should never have been forgotten. And yet, as if this were Terra Oblinionis, the land where all things are forgotten; how doth the memory of them fade away, and they by little and little grow into forgetfulness! We had almost loved, to see Eighty-eight almost quite forgotten, and buried in a perpetual amnesty; (God be blessed who hath graciously prevented, what we feared herein:) God grant that we, nor ours, ever live to see Novembers fifth forgotten, or the solemnity of that day silenced.  
A fourth Degree of unthankfulness is, 
§. 48. and Fourth degree.  in undervaluing Gods blessings, and lessening the worth of them. A fault whereof the murmuring Israelites were often guilty: who although they were brought into a 
u Exod. 3.8.  good Land, flowing with milk and honey, and abounding in all good things both for necessity and delight; yet as it is in 
x Psal. 106.24.  Psal. 106. They thought scorn of that pleasant Land: and were ever and anon and upon every light occasion repining against God and against Moses; always receiving good things from God, and yet always discontent at something or other. And where is there a man among us that can was his hands in innocency, & discharge himself altogether from the guilt of unthankfulness in this kind? Where is there a man so constantly and equally content with his portion; that he hath not sometimes or other either grudged at the leanness of his own, or envied at the fatness of another's Lot? We deal with our God herein, as Hiram did with Solomon. Solomon gave him twenty Cities in the land of Galilee: but because the Country was low and deep (and so in all likelihood the more fertile for that,) 
3. King. 29.11.13.  they pleased him not; and ●e said to Solomon, What Cities are these thou hast given me? and he called them Cabul; that is to say, dirty. So are we witty to cavil and to quarrel at God's gifts; if they be not in every respect such, as we in our vain hopes, or fancies, have ideated unto ourselves. This is dirty; that barren: this too solitary; that too populous: this ill-woodded; that ill-watered: a third ill-ayred, a fourth ill-neighboured. This 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jude 16.  grudging and repining at our portions, and faulting of God's gifts, so frequent among us, argueth but too much the unthankfulness of our hearts.  

§. 49. III. Retribution: the Fifth;  The last thing required unto Thankfulness, (after a faithful Acknowledgement of the receipt, and a just Valuation of the thing received:) is Retribution and Requital. And that must be real, if it be possible: but at the least, it must be votall, in the Desire and Endeavour. And herein also (as in both the former,) there may be a double fail: if, having received a benefit, we requite it either not at all, or ill. Not to have any care at all of Requital, is the fifth degree of Unthankfulness. To a Requital (as you 
a See before, §. 38.  heard) justice bindeth us: either to the party himself that did us the good turn, if it may be, and be either expedient or needful; or at the least, to his David retained such a grateful memory of jonathans' true friendship and constant affection to him; that after he was dead and gone, he harkened after some of his good friends, that he might requite jonathans' love by some kindness to them, 
b 2. Sam. 9.1.  [Is there yet any left of the house of Saul, that I may show him kindness for jonathans' sake?] And surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well deserving a father to perish, for want of his help; and would not strain himself a little even beyond his power (if need were) to secure him. Indeed to God, as we heard, we can render nothing that is worthy the name of Requital: we must not so much as think of that. But yet somewhat we must do, to express the true and unfeigned thankfulness of our hearts: which, though it be nothing less, yet it pleaseth him for Christ's sake to interpret as a Requital. And that to Him; and His: To Him, by seeking his glory, to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars; from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of subjects. And are we not then foully ingrateful to God, to whose goodness we own all that we have or are; if for the advancement of his glory and the maintenance of his truth, we make dainty to spend the best and most precious things we have, yea though it be the dearest hart-bloud in our bodies? But how much more ungrateful, if we think much, for his sake to forgo liberty, lands, liuings, houses, goods, offices, honours, or any of these smaller and inferior things? Can there be greater unthankfulness, then to grudge him a small, who hath given us all? In these yet peaceable times of our Church and state (God be thanked) we are not much put to it: but who knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or heavier, than our sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto God of those things he hath given us, whatsoever he shall require of us. But yet even in those peaceable times there want not opportunities, whereon to exercise our thankfulness; and to manifest our desires of requital: though not to him, yet to his. To his servants and children in their afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviour's prediction, or rather promise, 
c Math. ●. 6.11.  Pauperes semper hab●bitis, The poor you shall always have with you, as my deputy-receivers; but me (in person) ye shall not have always. And what we do, or not do, to 
d Math. 25.40 45.  these, whom he thus constituted his deputies, he taketh it as done, or not done unto himself. If when God hath given us prosperity, we suffer these to be distressed, and comfort them not, or victuals, to perish, and feed them not; or clothing, to starve, and cover them not; or power, to be oppressed, and rescue them not; or ability in any kind, to want it, and relieve them not: Let us make what shows we will, let us make what profession we will of our thankfulness to God, what we deny to these, we deny to him; and as we deal with these, if his case were theirs (as he is pleased to make their case his) we would so deal with him. And what is to be unthankful, if this be not?  
And yet behold unthankfulness, more and greater than this: unthankfulness in the sixth, and last, and highest, and worst degree. 
§. 50. and Sixth degree.  We requite him evil for good. In that other we were unjust; not to requite him all: but injurious also in this, to requite him with ill. It sticketh upon King Io●sh as a brand of infamy for ever, that he slew 
e 2. Chron. 24.22, 23.  Zachary the son of jehoiada the high Priest, who had been true and faithful to him both in the getting of the Kingdom, and in the administration of it: recorded to all posterity, 2. Chron. 24. Thus joash the King remembered not the kindness which jehoiada the father had done him, but slew his son: and when he died, he said: The Lord look upon it, and require it. And it was not long, before the Lord did indeed look upon it, and require it: the very next verse beginneth to lay down the vengeance that God brought upon him for it. And yet compared with ours, joash his ingratitude was nothing. jehoiada was bound as a subject to assist the right heir: God is not bound to us; he is a debtor to none. joash had right to the Crown before jehoiada set it on his head: we have no right at all to the Creature, but by God's gift. joash though he dealt not well with the son, yet he ever more esteemed the father so long as he lived, and was advised by him in the affairs of his kingdom: we rebel even against God himself, and cast all his counsels behind our backs. joash slew the son; but he was a mortal man and his subject, and he had given him (at least as he apprehended it) some affront and provocation: we by our sins and disobedience crucify the son of God, 
f Symb. Nicen.  the Lord and giver of life, by whom and in whom and from whom we enjoy all good blessings, and of whom we are not able to say that ever he dealt unkindly with us, or gave us the least provocation. But as Israel (whom God calleth 
g Deut. 32.15.  jeshurun compareth to an heifer fed in large and fruitful pastures,) going always at full bit, grew fat & wanton, and kicked with the heel: so we, the more plentifully God hath heaped his blessings upon us, the more wantonly have we followed the swinge of our own hearts, and the more contemptuously spurned at his holy Commandments. It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee, 2. that his 
h Osee. 2.8.  corn and wine, & oil, and the silver and gold which he had given them they employed in the service of Baal an abominable Idol. If when God giveth us wit, wealth, power, authority, health, strength, liberty, every other good thing; in stead of using these things to his glory, and the comfortable relief of his servants, we abuse them, some or all, to the service of those Idols which we have erected to ourselves in our hearts; to the maintenance of our pride and pomp, making Lucifer our God; of our pelf and profits, making Mammon our God; of our swinish pleasures and sensuaality, making our 
i Phil. 3.9.  belly our God; are we not as deep in the bill as those Israelites were? as unjust, as they? as profane, as they? as unthankful every way, as they? Flatter we not ourselves: Obedience to God's commandments, and a sober & charitable use of his Creatures, is the best and surest evidence of our thankfulness to God, and the fairest requital we can make for them. I● we withdraw our obedience, and fall into open rebellion against God; if we abuse them, in making them either the occasions or instruments of sin to the d●shonour of God, and damage of his servants: we repay him ill and unworthily for the good we have received, and are guilty of unthankfulness in this foulest and highest degree.  
Now we have seen what we are: let us say the worst we can by unthankful ones; call them wretches, cayt●ffes, churls, any thing; load them with infamies, disgraces, contumelies; charge them with injustice, profaneness, Atheism; condemn them, and with them the vice itself, unthankefulness to the pit of Hell; do all this, and more, and spare not; and as David did at nathan's parable, when we hear any case or example of ingratitude in any of the former degrees, whether really done, or but in a parable pronounce sentence upon the guilty, 
k 1. Sam. 12.5.  The man that hath done this thing shall surely die. But withal let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, 
l Ibid. 7.  Thou art the man. We, we are the men, We are these unthankful ones: Unthankful to God, first in passing by so many of his blessings without taking any consideration of them; Unthankful secondly, in ascribing his blessings wholly or partly to ourselves, or any other but him; Unthankful thirdly, in valuing his blessings so lightly as to forget them; Unthankful fourthly, in diminishing the worth of his blessings, and repining at our portion therein; Unthankful fifthly, in not rendering to him & his according to the good he hath done for us; but sixthly and most of all unthankful in requiting him evil for good, and hatred for his good will. Dealing thus with him, let us not now marvel, if he begin to deal something strangely, and otherwise then he was wont with us. If he deny us his Creatures, when we want them, if he take them from us when we have them; if he withhold his blessing from them that it shall not attend them; if we find small comfort in them, when we use them; if they be unanswering our expectations, when we have been at some pains and cost with them: if as the Prophet speaketh, 
m Agg. 1.6.  we sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloth us and are not warm, and the wages we earn we put into a bag with holes: if any of these things befall us; let us cease to wonder thereat: ourselves are the causers of all our woe. It is our great unthankefulness that blasteth all our endeavours; that leaveneth with sourness whatsoever is sweet, and turneth into poison whatsoever is wholesome in the good Creatures of God. It is the 
n Vers. 5. hic.  word of God, and Prayer that sanctifieth them to our use; and they are then good, when they are received with Thanksgiving: so long as we continue Unthankful; we are vain if we look for any sanctification in them, if we expect any good from them.  
I have now done with my first Inference, for Trial, or rather Conviction: I add a second of Exhortation. 
§. 42. The second Inference, of Exhortation; with sundry Motives to Thankfulness.  The Duty itself being so necessary as we have heard; Necessary, as an Act of justice for the receipt of the Creature: and necessary, as an act of Religion for the sanctifying of the Creature: how should our hearts be inflamed with a holy desire, and all our powers quickened up to a faithful endeavour, conscionably to perform this so necessary a duty? One would think that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we are unreasonable; and much a do there is to persuade us to any thing that is good, even when we are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon your Consciences, with some farther Inducements, and important Considerations.  
Consider first, the Excellency of the Duty. 
§. 53. viz. 1. The excellency of the Duty.  There are but three heads, whereto we refer all that is called good: jucundum, Vtile, Honestum, Pleasure, Profit, and Honesty. There is nothing desirable or lovely, but in one or other of these three respects. Each of these singly we account good but that excellently good, wherein they all concur. We love things that will give us delight; sometimes when their is neither profit, nor credit in them: we love things that will bring us profit; though possibly neither delightful greatly, nor seemly: and we love things that we think will do us honesty, often times without regard either of pleasure or profit. How should we then be affected to this duty of giving thankes, and singing praises unto our God; wherein all these do jointly concur, and that also in an excellent measure. David hath wrapped them all together in one verse, in the beginning of Psal. 147. 
o Psal. 147.1.  Praise ye the Lord, for it is good; yea it is a pleasant thing, and praise is comely. It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty: and what can heart wish more? Again, many good virtues and graces of God in us, shall expire together with us: which though they be eternal in their fruit and reward, yet are not so as to their proper acts; which after this life shall cease, because their shall be neither need nor use of them then. 
p 1. Cor. 13.8.  Whether there be Prophecies, they shall fail; or whether there be tongues, they shall cease: or whether there be knowledge, it shall vanish away. There shall be no use of taming the flesh by Fasting, or of supplying the want either of others by Alms, or of ourselves by Prayer, Nay even Faith and Hope themselves shall have an end: for we shall not then need to believe, when we shall see: nor to expect, when we shall enjoy. But giving of thankes, and praise, and honour, and glory unto God, shall remain in the kingdom of heaven and of glory. It is now the continual blessed 
q Reuel. 4.8.11 & 7.11, 12.  exercise of the glorious Angels and Saints in heaven: and it shall be ours, when we shall be translated thither. O that we would learn often to practise here, what we hope shall be our eternal exercise there! O that we would accustom ourselves, being 
r Epes. 5.18.20  filled in the spirit to speak to ourselves in Psalms and hymns and spiritual songs, singing and making melody in our hearts to the Lord: giving thankes always for all things unto God and the Father, in the name of our Lord jesus Christ: as speaketh our Apostle, Ephes. 5.  
Consider secondly, the multitude and variety and continuance of God's blessings: 
§. 54.2. The continuance of God's blessings.  and let that provoke thy thankfulness. If thou hadst received but one or a few benefits: yet thankes were due even for those few, or for that one, more than thou art able to return. But what canst thou allege, or how excuse thy unthankfulness: when his mercies are renewed every morning, nay every 
s Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. August, Solil. cap. 18. Tot numera, quae sine intermission● diebus de noctibus (Dij) fundunt. Senec. 4. de benef. 3.  moment, when he is ever 
t Psal. 145.16.  opening his hand, and pouring out his blessings, and 
u Psal. 68.29.  loading and even overwhelming thee with his benefits: as if he did vie with thee, and would have thee see, how easily he can overcome thy evil with his goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence! His Angels are about thee, though thou knowest it not: from a thousand unknown dangers he delivereth thee, which thou suspectedst not: he still continueth his goodness unto thee, and repriueth thy destruction, though thou deservedst it not. What should I say more, thy very life and being thou owest to him 
x Act. 17.28.  in whom we all live and move, and have our being: thence resolve with holy David, to sing unto the Lord, 
y Psal: 104.33  as long as thou livest; and to sing praise unto thy God, whilst thou hast thy being. Many and continual receipts, should provoke many and continual thankes.  
Consider thirdly, thy future necessities. 
§. 55.3. Our future Necessities.  If thou wert sure of that thou hast, that thou and it should continue together for ever, and never part; and that thou couldst make pretty shift to live upon the old stock hereafter, and never stand need to him for more: there might be so much less need to take care for giving thankes for what is past. But it is not so with any of us: of what we have, we are but tenants at courtesy, and we stand continually upon our good behaviour, whether we shall hold of him any longer, or no: and much of our future happiness standeth upon our present thankfulness. And with what face can we crave to have more, (and yet more we must have, or we cannot subsist,) if we be not thankful for what we have? 
a Bern. Serm. 77  Peremptoria res est ingratitudo, saith Saint Barnard, it cutteth it of all kindness. 
b August. Soliloq. e. 18.  Ventus ureus & exiccans: like that 
c Exod. 14.21.  strong east-wind which in a night dried up the Red sea; it holdeth of the streams of God's bounty from flowing, 
Gratiarum cessat decursus, ubi recursus non futri● Bern. serm. ●0.  and drieth up those channels whereby his mercies were wont to be conveyed unto us. Certainly this is one especial cause, why God so often sayeth us Nay, and sendeth us away empty when we ask; even because we are so little thankful to him for former receipts. The 
d Ecel 1.7. sua reddentur origine fluentae gvatiae, ut uberius ●luant. Bern. serm. 89.  Rivers return all their waters to the Sea, from whence they had them: and they gain this by the return, that the sea feedeth them again, and so by a continual fresh supply preserveth them in perpetual being and motion. If they should 
e Alloquin, nisi ad fontem redeant, exictantur. Bern. ibid.  withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive; and by true paying the old debt, get credit to run upon a new score, and provoke future blessings, by our thankfulness for former: as the Earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottles of heaven with new moisture, to be poured down upon her again in due season in kindly and plentiful showers. By our Prayers and Thankesgiving we erect a Ladder, like that which 
f Gen. 28.12:  jacob saw, whereon the Angels ascended and descended; we preserve a mutual intercourse betwixt heaven and earth; and we maintain a kind of continual trading as it were betwixt God and us. The Commodities are brought us in, they are Gods blessings: for these we traffic by our Prayers and Thankesgiving. Let us therefore deal squarely, as wise and honest merchants should do. Let us keep touch, and pay: it is as much as our credit is worth. Let us not think to have Commodities still brought us in, and we send none out, 
g Horat. 1. Epist. 1.  Omnia te adversum spectantia this dealing cannot hold long. Rather let us think, that the quicker and speedier and more returns we make, our gains will be the greater: and that 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Gen▪ Hom. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Hom. 25.  the oftener we pray and praise God for his blessings, the more we secure unto ourselves both the continuance and the increase of them.  
Consider fourthly thy misery, 
§. 56.4. Our misery in wanting.  if thou shouldest want those things, which God hath given thee. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tum denique homines nostra intelligimus bona, Quum, quae in potestate habuimus, ca●misimus. Plau. in Captiu. 1.2.  Carendo magis quàm fruendo. Fool's will not know that true worth of things but by wanting, which wisermen had rather learn by having them. Yet this is the common folly of us all: We will not prize God's blessings as we should, till he for our unthankfulness take them from us, and teach us to value them better before we have them again. We repine at God's great blessings; we grudge at his gentle corrections; judging these to heavy, those too light: We think our very peace a burden, and complain of plenty as some would do of scarcity; and undervalue the blessed liberty we have of treading in his Courts, and partaking his holy Ordinances; and all this, because by his great goodness we have so long enjoyed them: and this is our guise in every other thing proportionably. Did we but feel a while the miseries of our neighbour Countries, who want the blessings which we thus slight; or could we but forethink what our misery should be, if we (as they) had our throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel, or under cruel persecution for it. Did we thus; though our hearts were as hard and cold as stones, it could not be but those thoughts would soften them, and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty what ever it be which we yet have, and for the still continued liberty of his glorious Gospel and sincere worship among us. God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us to teach us at once both how to use them better and how to value th●m better.  
Consider fifthly, the Importunity with God, 
§. 57.5. Our importunity in ask.  when thou wantest anything; and according to that, proportion thy thankes, when thou hast it. I remember what Bernard writeth of the Pope's servants and Courtiers in his time: 
b Be●n lib 4 le Consid. ad Eugen.  Importuni ut accipiant, inquieti donec acceprint, ubi acceceperint ingrati, When Suitors come to the Pope's Court with their businesses, the Courtiers and Officers lie in the wind for them, greedily offering their service, and never quiet with them till they have got something: but by that they have got the money, they have forgot the man, and having first served their own turn, they then leave the business to go which way it will. Not much unlike is our dealing with God. When we 
c Multos videmus usque bedie satis importune petentes, quod sibi de esse cognoue●int; sed pausos admodum nousmus qui dig●as super acceptis beneficijs gratias agere videantur. Bernard. serm. de diversis. 27.  would have something, some outward blessing conferred, or some outward calamity removed, (for these thankless devotions seldom look farther, then after these outward things;) we are as S. Chrysostome speaketh 
d Chrysost. in Psal. 137.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very eager and earnest with God, we must have no Nay, we wrestle with him and that stoutly, as if we would out wrestle 
e Gen. 32.25, 26.  jacob for a Blessing, and we will not let him go till we have obtained it. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostome there, when our turn is served, and we have what we would have; by and by, all our devotion is at an end, we never think of thankes. All the ten Lepers begged hard of Christ for a cleansing: the Text saith, 
f Luk. 17.13.17.  They lift up their voices; they were all loud enough, whilst they were suitors. Sed ubi novem? there returned not to give God thankes for their cleansing, of the whole ten any more than barely one single man. It is our case just. When we want any of the good Creatures of God for our necessities, we 
g Psal. 81.10.  open our mouths wide, till he 
h Psal. 145.16.  open his hand, and fill them with plenteousness: but after, as if the filling of our mouths were the stopping of our throats, so are we speechless and heartless. Shame we to be so clamorous, when we crave from him; and so dumb, when we should give him thankes.  

§. 58.6. The freedom of the gift.  Consider lastly, how freely God hath given thee, what he hath given thee. 
i Bern. in Psal. Qui habitat. Serm. 14.  Dupliciter gratis, saith Bernard: Sine merito; sine labour. Freely both ways: freely, without thy desert, and freely, without so much as thy pains. Freely first, without thy desert. jacob, a man as well deserving as thou, yet confessed himsel●e 
k Gen. 32.10.  not worthy of the least of all God's mercies. And St. Paul cutteth off all challenge of desert, by that interrogatory, 
l Rom. 11.35.  Who hath first given him, and it shall be recompensed him? as who should say, No man can challenge God; as if he owed him aught. If he have made himself a debtor to us by his Promise, (and indeed he hath so made himself a debtor to us;) yet that is still gratis, and for nothing: because the promise itself was free, without either 
m Nulla Deo dandi beneficij causa est. Sen. 4 de benef. 3. Ego robur Spontaneas esse numinum benignitates, ultroque ab his fluere inexpectata benevolentiae munera. Arnob contr. Gent. lib. Deus nulli debet aliquid: quia omnia gratuito prastat. Et si quisquam dicet, ab illo aliquid debere meritia suis; certe ut esset, non ei debebatur: non enim erat, cui deberetur. August. 3. de lib. arb. 16.  debt in him, or desert in us. Nay more, God hath been good to us, not only when we had not deserved it; but (which still more magnifieth his bounty, and bindeth us the stronger to be thankful) when we had deserved the quite contrary. And how is it possible we should forget such his unspeakable kindness, in giving us much good when we had done none, nay in giving us much good, when we had done much ill? And as he gave it sine merito; so sine labour too: the Creature being freely bestowed on us, as on the one side not by way of reward for any desert of ours; so neither on the other side by way of wages for any labour of ours. To show that God giveth not his Blessings for our labour merely: he sometimes giveth them not, where they are laboured for; and again he giveth them sometimes, where they are not laboured for. If in the ordinary dispensation of his Providence, he bestow them upon them that labour, as Solomon saith, 
n Prou. 12.24; & 13.4.  The diligent hand maketh rich; and seldom otherwise, for 
o 2 Thes. 3.10  he that will not labour, it is fit he should not eat: yet that labour is to be accounted but as the means, not as a sufficient cause thereof. And if we dig to the root, we shall still find it was gratis: for even that power to labour was the gift of God; 
p Deut. 8.18.  It is God that giveth thee power to get wealth. Yea in this sense, 
q See before, Serm 3. ad Cler. §. 18.  Nature itself is Grace; because given gratis and freely, without any labour, preparation, disposition, desert, or any thing at all in us.  
All these considerations; the Excellency of the Duty, 
§. 59 The third Inference; for Direction: by removing the impediments of Thankfulness.  the continuance of God's blessings, our future Necessity, our Misery in wanting, our Importunity in Craving, his free liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty. And thus having seen our unthankfulness discovered in six points, and heard many Considerations to provoke us to thankfulness: it may be we have seen enough in that to make us hate the fault, and we would fain amend it; and it may be we have heard enough in this, to make us affect the duty, and we would fain practise it, may some say, but we are yet to learn how. The duty being hard, and our backwardness great; what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a duty? And so you see, my second Inference, for exhortation; breedeth a third, and that is for direction: which for satisfaction of those men that pretend willingness, but plead ignorance, I should also prosecute, if I had so much time to spare. Wherein should be discovered, what the principal Causes of our so great unthankefulness; which taken away, the effect will instantly and of itself cease. Now those Causes are especially, as I conceive, these five. viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism; 4. Worldly Carefulness, and immoderate desires; Carnal Security, and foreslowing the time. Now then, besides the application of that which hath already been spoken in the former Discoveries and Motives; (for every Discovery of a fault, doth virtually contain some means for the correcting of it, and every true Motive to a duty, doth virtually contain some helps unto the practice of it:) besides these I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness; then faithfully to strive for the casting out of those sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other. But because the time, and my strength are near spent: I am content to ease both myself and you by cutting of so much of my provision, as concerneth this Inference for Direction; and desire you that it may suffice for the present, but thus to have pointed at these Impediments, and once more to name them. They are Pride, Envy, Epicurism, Carefulness, Security.  
I place Pride, 
§. 60. viz. 1. Pride.  where it would be; the foremost, because it is of all other 
a Maxim facit ingratos nimtus sui suspectus. & insitum mortalitati vitium se suaque mirandi. Senec. 2. de benef. 26.  the principal impediment of Thankfulness. Certainly there is no one thing in the world, so much as Pride, that maketh men unthankful. He that would be truly thankful, must have his eyes upon both; the one eye upon the Gift, and the other upon the Giver: and this the proud man never hath. Either through 
b Cacus amor sui. Horat. 1. Carm. od. 18.  self-love he is starkeblind, and seethe neither: or else through Partiality, he winketh on the one eye, and will not look at both. Sometimes he seethe the Gift but too much, and boasteth of it: but then he forgetteth the Giver; he 
c 1. Cor. 4.7.  boasteth, as if he had not received it. Sometimes again he overlooketh the Gift, as not good enough for him; and so repineth at the Giver, as if he had not given him according to his worth. Either he underualueth the Gift, or else he overualueth himself; as if he were himself the giver, or at least the deserver: and is in both unthankful. To remove this Impediment, who ever desireth to be thankful, let him humble himself, nay empty himself, nay deny himself, and all his own deserts; confess himself with jacob 
d Gen. 32.10.  less than the least of God's mercies; and condemn his own heart of much sinful 
e Sacrilegus invasor gloria tua Bern. in Cant. serm. 13.  sacrilege, if it dare but think the least thought tending to rob God of the least part of his honour.  
Envy followeth Pride; 
§. 61.2. Envy;  the 
f Superbia prima soboles inani● gloria-mox in ridian gi●net. Greg. 31. Mor. 31.  Daughter the Mother: a second 
g Non potest quisquam & invidere, & gratias agere. Sen. 3. de benef. 3.  great Impediment of thankfulness. The fault is; that men not content only to look upon their own things and the present; but 
h Vehemens, & importunum malum Invidia; quae nos inqui●tat, dum comparat. Hoc mihi prastitit: sed illi plus; sed illi maturius. Senec. 2. de benef. 28.  comparing these with the things of other men, or times: instead of giving thankes for what they have, 
i Illis non tam iucundum est, multos post se videre; quamgrave, aliquem ante se. Senec. Epist. 73.  repine that others have more or better; or for what they now have, complain that it is not with them as it hath been. These thoughts are Enemies to the tranquillity of the mind; breeding many discontents, and much unthankfulness: whilst our 
* Math. 20.15.  eyes are evil, because God is good to others, or hath been so to us. To remove this Impediment; who ever desireth to be truly thankful, let him look upon 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de tranquil. anim. Nulli ad aliena respicienti, sua placents. Senec. 3. de Ira. 30.  his own things, and not on the things of other men: and therein consider, not so much what he wanteth, and fain would have, as what he hath, and could not well want. Let him think, that what God hath given him, came from his free bounty, he owed it not; and what he hath denied him, he withholdeth it either in his justice for his former sins, or in his Mercy for his farther good: that God giveth to no man, all the desire of his heart in these outward things, to teach him not to look for absolute contentment in this life, lest of all, in these things. If he will needs look upon other men's things; let him compare himself rather 
g Quodque aliena capella gerat distantius uber, Tabescat, neque se maiori pauperiorum Turbae compares? Horat. 1. Serm. satire. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. ubi Supra.  with them that have less, than those that have more: and therein withal consider, not so much what 
h Nec ●a intuimur, quae nos alys praposuere, sed ea Sola quae fortuna praesedentū● ostentat. Sen. 3. de been. 3.  himself wanteth which some others have, as what he hath which many others want. If a few, that enjoy Gods blessings in these outward things in a greater measure than he, be an eyesore to him: let those many others, that have a scanter portion, make him acknowledge that God hath dealt liberally and bountifully with him. We should do well to understand that saying of Christ, not barely as a Prediction, but as a kind of Promise too, (as I have partly intimated 
i See §. 49.  before,) The poor you shall always have with you: and to think that every Beggar that seeketh to us, is sent of God, to be as well a Glass wherein to represent God's bounty to us, as an Object whereon for us to exercise ours. And as for former times: Let us not so much think how much better we have been, as how well we are; that we are not so well now, impute it to our former unthankfulness; and fear, unless we be more thankful for what we have, it will be yet and every day worse and worse with us. Council is very needful for us in these declining times: which are not (God knoweth, and we all know,) as the times we have seen: the leprous humour of Popery secretly stealing in upon us, 
k Math. 26, 11.  and as a leprosy spreading a pace under the skin; and penury and poverty, as an ulcerous sore, openly breaking out in the very face of the Land. Should we murmur at this; or repiningly complain that it is not with us, as it hath been? God forbidden: that is the way, to have it yet, and yet worse. Rather let us humble ourselves for our former unthankfulness, whereby we have provoked God to withdraw himself in some measure from us: and bless him for his great mercy, who yet continueth his goodness in a comfortable and gracious measure unto us, notwithstanding our so great unworthiness and unthankfulness. Thousands of our brethren in the world, as good as ourselves: how glad would they be, how thankful to God, how would they rejoice and sing, if they enjoyed but a small part of that peace and prosperity in outward things, and of that liberty of treading in God's Courts, and partaking of his ordinances; which we make so little account of, because it is not every way as we have known it heretofore.  
The third Impediment of Thankfulness, is Riot, 
§. 62.3. Riot;  and Epicurism: that which the Prophet reckoneth in the Catalogue of Sodoms' sins, 
a Ezec. 16.49.  Fullness of bread, and abundance of Idleness. This is both a Cause and a Sign of much unthankfulness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fullness and Forgetfulness; they are not more near in the sound of the words, than they are in the sequel of the things: 
b Deut. 8.10.11.  When thou hast eaten, and art full, Then beware least thou forget the Lord thy God, Deut. 8. It much argueth, that we make small account of the good Creatures of God, if we will not so much as take a little pains to get them: but much more, if lavishly and like prodigal fools we make waist & havoc of them. He that hath received some token from a dear friend, though perhaps of little value in itself, and of less use to him; yet if he retain any grateful memory of his frìend, he will 
c Quod non me movet astimatione: Verum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mei sola●is. Catul.  value it the more, and set greater store by it, and be the more careful to preserve it, for his friend's sake: but if he should make it away causelessly, and the rather because it came so easily, as the Dingthrifts proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankful heart. But Riot is not only a Sign; it is also a Cause, of unthankfulness: in as much as it maketh us undervalue the good things of God, at too low a rate. For we usually value the worth of things, proportionably to their use; judging them more or less good, according to the good they do us, be it more or less. And how then can the Prodigal or Riotous Epicure, that consumeth the good Creatures of God in so short a space and to so little purpose; set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that taketh pains for his living a great deal of good, maintain him and his family for some weeks together, perhaps put him into fresh trading; set him up on his legs, and make him a man for ever; what good doth it to a prodigal Gallant, that will set scores and hundreds of them flying at one afternoons sitting in a Gaming-house? Shall any man make me believe, he valueth these good gifts of God as he should do, and as every truly thankful Christian man would desire to do; that in the po●dering and perfuming of an excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition, and the exigence of just occasions? To remedy this: who ever would be truly thankful, let him live in some honest Vocation, and therein bestow himself faithfully and painfully; bind himself to a Sober, discreet, and moderate use of God's Creatures; remember that Christ would not have the very broken-meates lost; think that, if for every word idly spoken, then by the same proportion for every penny idly-spent, we shall be accountable to God at the day of judgement.  
Immoderate Care, 
§. 63.4. Worldly Carefulness;  and Solicitude for outward things is another 
d Non patitur aviditas quenquam esse gratum. Senec. 2. de benef. 27. Nullum habet malum cupiditas maius, quam quod est ingrata. l. Epist. 73.  impediment of Thankfulness. Under which title I comprehend Covetousness especially, but not only: Ambition also, and Voluptuousness, and every other vice, that consisteth in a desire and expectation of something 
e Nivis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, i● spaimus. Quicquid domi est, vile est. Sequitur autem, ut ubi quid acceperis leve novorum cupiditas fecerit, author quoque eorum non sit in pret●o.— ideoque ciduca memoria est, fuituro immine●tium. l. 3. de benef. 3.  for the future: which desire and expectation if inordinate, must needs in the end determine in unthankfulness. For the very true reason, why we desire things inordinately, is; because we promise to ourselves more comfort and content from them, than they are able to give us: this being ever our Error, when we have any thing in chase, to sever the good which we hope from it from the inconueniencies that go therewith, and looking only upon that never so much as to think of these. But having obtained the thing we desired, we find the one as well as the other; and then the inconueniencies we never thought of before, 
* Nihil aeque adeptis, & concup scentibus gratum. Plin.  abateth much of the weight and the price we formerly set thereupon, and taketh of so much from the estimation we had of the good: whereby it cometh to pass, that by how much we overvalued it in the pursuit, by so much we undervalue it in the possession. And so in stead of giving Thanks to God for the good we have received; we complain of the inconveniences that adhere thereunto, and so much underprise it, as it falleth short of our expectation: and look how fare we do underprise it, so fare are we unthankful for it. To remove this Impediment: who ever would be thankful, let him moderate his desires after these outward things; forecast as well the inconueniencies that follow them, as the commodities they bring with them; lay the one against the other, and prepare as well to digest the one, as to enjoy the other.  
The last Impediment of Thankfulness is Carnal security, joined ever with Delays and Procrastinations. 
§. 64.5. Delay.  When we receive any thing from God; we know we should give him thankes for it, and it may be we think of doing such a thing: but we think withal another day will serve the turn, and so we put it of for the present, and so forwards from time to time, till in the end we have quite forgotten both his Benefit, and our own Duty, and never perform any thing at all. My Text doth after a sort meet with this corruption: for here the Apostle saith, the Creature should be received with Thanksgiving; as if the thankes should go with the receipt, the 
* Qui gratus futurus est, statum dum accepit, de reddendo cogitat. Senec. 2. de benef. 25.  receipt and the thankes both together. To remove this Impediment: consider, how in every thing delays are hurtful and dangerous; how our affections are best and hottest at the first, and do in process of time insensibly deaden, and at last dye, if we do not take the opportunity, and strike (as we say) whilst the jron is hot; how that, if pretensions of other businesses or occasions may serve the turn to put off the tendering of our devotions, and rendering of our thankes to God, the Devil will be sure to suggest ●now of these pretensions into our heads, and to prompt us continually with such allegations, that we shall never be at leisure to serve God, and to give him thankes.  

§. 65. The fourth Inference; and the Conclusion of all.  Let us remember these five Impediments and beware of them; Pride, Envy, Epicurism, Worldly Carefulness. and Delay. All which are best remedied by their contraries. Good helps therefore unto thankfulness are, 1. Humility, and self-denial; 2. Contentedness, and Selfe-suffi●ency; 3. Painfulness, and Sobriety; 4. The Moderation of our desires after earthly things; 5. Speed and Maturity. And so much for this third Inference of Direction. I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thankes for these outward blessings, how much more ought we then to abound in all thankfulness unto him for his manifold 
a Ephes. 1.3.  Spiritual blessings in heavenly things in Christ; for Grace and Election, for Mercy and Redemption, for Faith and justification, for Obedience and Sanctification, for Hope and Glorification. If we ought to pray for, and to give thankes for our 
b Math. 6.11.  daily bread, which nourisheth but our bodies, and then is 
c Math. 15.17  cast into the draught, and both it and our bodies perish: how much more for that 
d joh. 6.51.  Bread of life which came down from Heaven, and feedeth our Souls unto eternal life, and neither they nor it can perish? If we must say for that, Give us this day our daily bread: shall we not much more say for this, 
e joh. 6.34.  Lord evermore give us this bread. But I have done. Beseech we now Almighty God, to guide us all with such holy discretion and wisdom, in the free use of his good Creatures; that keeping ourselves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things glorify God: and above all things, and 
f Ephes. 5.20.  for all things give thankes always unto God and the Father, in the name of our Lord JESUS CHRIST. To which our Lord jesus Christ, the blessed Son of God, together with the Father, & the Holy Spirit, three Persons and one only wise, gracious, and everliving God, be ascribed (as is most due) by us and his whole Church, all the Kingdom, the Power, and the glory, both now and for evermore. Amen, Amen.  
Here endeth the first Sermon.   

A SERMON PREACHED AT St. PAUL'S Cross, April, 15.  GEN. 20.6. 
And God said unto him in a dream; Yea, I know that thou didst this in the integrity of thine heart: For I also withheld thee from sinning against me; therefore suffered I thee not to touch her.  
FOr our more profitable understanding of which words, 
§. 1. The Occasion,  it is needful we should have in remembrance the whole story of this present Chapter; of which story these words are a part. And thus it was. Abraham cometh with Sarah his wife and their family, as a Stranger, to sojourn among the Philistims in Gerar: covenanteth with her beforehand, thinking thereby to provide for his own safety, because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimilech King of the place heareth of their coming, and of her beauty; sendeth for them both; enquireth whence and who they were; heareth no more from them, but that she was his Sister; dismisseth him; taketh her into his house. Hereupon God plagueth him and his house with a strange Visitation; threatneth him also with Death; giveth him to understand, that all this was for taking another man's wife. He answereth for himself: God replieth. The Answer is in the two next former Verses: the Reply in this, and the next following verse.  

§. 2. Scope,  His answer is by way of Apology: he pleadeth first his Ignorance; and then, and thence, his Innocence. 
a Vers. 4, 5.  [And he said; Lord, wilt thou slay also a righteous Nation? Said not he unto me, she is my Sister! and she, even she herself said, He is my Brother: in the integrity of my ●eart, and innocency of my hands, have I done this.] That is his Plea. Now God replieth: of which reply, letting pafse the remainder in the next verse, which concerneth the time to come, so much of it as is contained in this verse, hath reference to what was already done and passed, and it meeteth right with Abimelechs' answer. Something he had done; and something he had not done: he had indeed 
b Vers. 2.  taken Sarah into his house, but he had 
c Vers. 4.  not yet come near her. For that which he had done, in taking her; he thought he had a just excuse, and he pleadeth it: he did not know her to be another man's wife; and therefore, as to any intent of doing wrong to the husband, he was altogether innocent. But for that which he had not done, in not touching her; because he took her into his house with an unchaste purpose: he passeth that over in silence, and not so much as mentioneth it. So that his Answer, so fare as it reached, was just: but, because it reached not home, it was not full. And now Almighty God fitteth it with a Reply, most convenient for such an Answer: admitting his Plea, so fare as he alleged it, for what he had done, in taking Abraham's wife, having done it simply out of ignorance, Yea I know that thou didst this in the integrity of thy heart:] and withal supplying that which Abimilech had omitted, for what he had not done, in not touching her; by assigning the true cause thereof, viz. his powerful restraint, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.]  
In the whole verse we may observe, 
§. 3. and Division of the Text.  First the manner of the Revelation; namely, by what means it pleased God to convey to Abimelech the knowledge of so much of his will, as he thought good to acquaint him withal: it was even the same, whereby he had given him the first information at vers. 3. it was by dream [And God said unto him in a dream] and then after the substance of the Reply; whereof again the general parts are two. The former, an Admission of Abimelechs' Plea, or an Acknowledgement of the integrity of his heart, so fare as he alleged it, in that which he had done, [yea I know that thou didst it in the integrity of thine heart.] The later; an Instruction or Advertisement to Abimelech, to take knowledge of God's goodness unto, and providence over him, in that which he had not done: it was God that withheld him from doing it, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.  
By occasion of those first words of the Text, [And God said unto him in a dream; 
§. 4. The Nature and use of Dreams, etc. ] if we should enter into some inquiries, concerning the nature and use of divine Revelations in general, and in particular of Dreams: the discourse as it would not be wholly impertinent, so neither altogether unprofitable. Concerning all which these several Conclusions might be easily made good. First; that God revealed himself and his will frequently in old times, especially before the sealing of the Scripture Canon 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1.1.  in sundry manners: as by Visions, Prophecies, Ecstasies, Oracles, and other supernatural means; and namely, and among the rest, by 
b Numb. 12.6. joel 2.28. job. 33.14.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. ●,  Dreams; Secondly, that God imparted his will by such kind of supernatural Revelations, not only to the Godly & Faithful, (though to them most frequently, and especially:) but sometimes also to Hypocrites within the Church, as to 
c 1. Sam. 10.10  Saul and others; yea and sometimes even to infidels too out of the Church, as to 
d Gen. 41.25.28.28 45.  Pharao●, 
e Numb. 24 2.4. etc.  Balaam, 
f Dan. 2. 28.4●  Nabuchadnezzar, etc. and here to Abimelech. Thirdly; that since the writings of the Prophets and Apostles were made up, the Scripture-Canon sealed, and the Christian Church by the Preaching of the Gospel become Ecumenical; Dreams, and other supernatural Revelations, as also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the will and power of God, have ceased to be of ordinary and familiar use: so as now, we ought rather to suspect delusion in them, then to expect direction from them. Fourthly; that although God have now 
g Esa. 8.20.  tied us to his holy written word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God: yet he hath no where abridged himself of the power and liberty, even still to intimate unto the sons of men the knowledge of his will, and the glory of his might, by Dreams, Miracles, or other like supernatural manifestations; if at any time, either in the want of the ordinary means of the word, Sacraments, and Ministry, or for the present necessities of his Church, or of some part thereof, or for some other just cause perhaps unknown to us, he shall see it expedient so to do. He hath prescribed us: but he hath not limited himself. Fifthly; that because the Devil and wicked spirits may suggest dreams, probably foretell future events foreseens in their causes, and work many strange effects in nature applicando activa passivis; which because they are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they are nothing less: for the avoiding of strong delusions in this kind, it is not safe for us to give easy credit to Dreams, Prophecies, or Miracles, as divine; until upon due trial there shall appear, both in the end whereto they point us, a direct tendance to the advancement of God's glory; and in the Means also they propose us, a 
h See Deut. 13.2. etc.  conformity unto the reveyled will of God in his written word. Sixthly; that so to observe our ordinary dreams, as thereby to 
i Contra Onire triticos, See Aquin. 2.2. qu. 956. joh. Satisb. 2. Polyer. 17. Petr. Bles. Epist. 65.  divine or foretell of future contingents, or to forecast therefrom good or ill-lucke (as we call it) in the success of our affairs: is a silly and groundless, but withal an unwarranted, and therefore an unlawful, and therefore also a damnable, superstition. Seventhly; that there is yet to be made a lawful, yea and a very profitable use, even of our ordinary dreams, and of the observing thereof: and that both in Physic and Divinity. Not at all by foretelling particulars of things to come: but by taking from them, among other things, some reasonable conjectures in the general, of the present estate both of our Bodies and Souls. Of our Bodies first. For since the predominancy of 
k Secundum morum & humorum varietates, variantur & semnia. Alij namque vident sanguinei, alia cholorici, alia flegmatici, alia melancholici. Auctor de spic. & anim. cap. 25. apud Augustin. Tom. 3.  Choler, Blood, Phlegm, and Melancholy; as also the differences of strength, and health, and 
l juntae etiam infirmitaetum diversitates, diversa accidunt somnia Ibid.  disease's, and distempers, either by diet or passion or otherwise, do cause impressions of different forms in the fancy: our 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. cap. 1. de divinat. ex insom●.  ordinary Dreams may be a good help, to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is; and in times of sickness, from the rankness and tyranny of which of the humours the malady springeth. And as of our Bodies; so of our Souls too. For since our Dreams for the most part 
n A dream comes through the multitude of business. Eccles. 5.2. Res, que in vita usurpant homines, cogitant, curant, vident, Quaeque agunt vigilantes, agitant que, ea fi cui in somnis accidant; M●nus mirum est. Attius Quaecunque meutis agitat infestus vigour, Ea per quietem sacer & a●●●nus refert Veloxque sensus. Senec. in Octau. Act. 4. See Delr. ibid.  look the same way, which our freest thoughts incline; as the Voluptuous Beast dreameth most of pleasures, the Covetous wretch most of profits, & the proud or ambitious most of praises, preferments, or revenge: the observing of our ordinary Dreams may be of good use fo● us unto that discovery, which of these three is our Master sin (for unto one of the three every other sin is reduced,) 
o 1. joh. 2.16.  The Lust of the flesh, the Lust of the eyes, or the Pride of Life.  
But concerning Revelations and Dreams▪ 
§. 5. The first Part of God's Reply.  it shall suffice to have only proposed these few Conclusions without farther enlargement: the manner of Gods revealing his will here to Abimelech by Dream, being but an incidental circumstance upon the buy, and not belonging to the main of the present story. We will therefore without more a do proceed to the substance of God's reply, in the rest of the verse: and therein begin with the former general pa●t which is God's admission of Abimelechs' Plea and Apology for himself. The ground of whose Plea was Ignorance, and the thing he pleaded his own Innocence, and the integrity of his heart: and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [Yea I know that thou didst this in the integrity of thy heart.  

§. 6. The Explication of the words.  The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original word here translated Integrity, is rendered by some 
Targ. Chald.  Truth, by others 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag.  Purity, and by others 
d Simplici cord. Vulgar.  Simplicity: and it will bear them all, as signifying properly 
e In the perfection of thy heart. H. A.  Perfection or Innocency. You would think by that word, that Abimelech had in this whole business walked in the sight of God with a pure, and upright, and true, and single, and perfect heart. But alas, he was fare from that. God 
f Vers. 17.18.  plagued him and his, for that he had done: and God doth not use to punish the carcase for that, wherein the heart is single. Again, God withheld him, or else he would have done more and worse: and it is a poor perfection of heart, where the active power only is restrained, and not the inward corruption subdued. Besides, Sarah was taken into the house, and there kept for lend purposes: and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended, as truly and absolutely innocent: though he plead Innocency, and God himself bear witness to the Integrity of his heart: For had his heart been upright in him and sincere, in this very matter of Sarah, he would never have taken her into his house at all, as he did. But that he pleadeth for himself is; that in this particular, wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his wife from him, his Conscience could witness the Innocency of his heart, how free he was from any the least injurious purpose, or so much as thought, that way. It was told him by them both, that she was his Sister; and he knew no other by her then so, when he took her into his house, supposing her to be a single woman: if he had known she had been any man's wife, he would not for any good have done the man so foul an injury, nor have sinned against his own soul, by defiling another's bed: In the integrity of his heart, and innocency of his hands he did, what he had done. This is the substance of his allegation: and God approveth the integrity of his heart so fare; viz. as free in this particular from any intent, either to injure Abraham, or to sin against the light of his own Conscience, by committing adultery with anthers' wife.  
The meaning of the words thus cleared: we may observe in them three things. First, 
§. 7. Obseruat. I. The grievousness of the sin of Adultery.  the fact for which Abimilech pleadeth; and that was, the taking of Sarah, who was another's wife, into his house. Secondly, the ground of his plea; and that was his Ignorance: he knew not when he took her, that she was another's wife. Thirdly, the thing he pleadeth upon that ground; and that was his Innocency and the integrity of his heart. Each of these three will afford us some observable instruction for our use. And the first thing we will insist upon from these words shall be, The grievousness of the sin of Adultery; hateful even in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text, Abimelechs' heart never smote him for taking Sarah into his house, so long as he supposed her to be but a single woman: led with the common blindness and custom of the Gentiles, he either knew not, or considered not, that such fornication (though in a King) was a Sinne. But the very frame of his Apology showeth, that if he had known her to be another man's wife▪ and yet had taken her, he could not then have pretended the integrity of his heart, and the innocency of his hands, as now he doth, and God alloweth it: but he should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own heart would have condemned him for it, and he should therein have sinned grossly against the light of his own Conscience.  

§. 8. Fornication a deadly sin;  It cannot be doubtful to us, who by the good blessing of God upon us, have his holy word to be 
a Psal. 119.105  a light unto our feet, and a laut horn unto our paths, from the evidence whereof we may receive more perfect and certain information, than they could have from the glimmering light of depraved Nature; I say, it cannot be doubtful to us, but that all fornication, how simple soever, is a sin foul and odious in the sight of God, ●nd deadly to the committer. As first being opposite directly to that 
b 1. Thes. 4.3.4  holiness and honour and sanctification, which God prescribeth in his wil Secondly, causing usually consumption of 
c Prou. 5.10.6.26. job. 31.12.  estate, rottenness of 
d Prou 5.11.  bones, and loss of 
e Prou. 6.33. Prou. 7.22.23.  good-name. Thirdly, 
f Host 4.11.  stealing away the heart of those that are once ensnared therewith, and bewitching them even unto perdition, in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again and to get the victory over it. Fourthly, putting over the guilty to the severe 
g Heb. 13.14.  immediate judgement of God himself; who for this sin ●lew of the Israelites in one day 
h 1. Cor. 10.8.  23. or 
i Numb. 25.9.  24. thousand. And having Fifthly, one singular deformity above all other sins in all other kinds, that it is a direct sin 
k 1. Cor. 6.18.  against a man's own body; in depriving it (by making it the instrument of filthiness, and the 
l 1. Cor. 6.15.  member of an harlot,) of that honour whereunto God had ordained it, to be a 
m 1. Cor. 6.15.  member of Christ, and 
n 1. Cor. 6.19.  the Temple of the holy Ghost.  

§. 9 yet excused by some:  But yet of this foul sin the Gentiles made no reckoning: So long as they abstained from 
a Viri licitose errare credunt, si solo abstineant adulterio: meretricios autem usus tanquam leginaturae suppetere putant. Ambros. 2 de Abrah. 11. Solo stupro atque adultery condemnate, passim per lupanaria & ancillul as libido permittitur. Hieronym. Epist. 30. Vsum scortorum serrena civitas licitam turpitudium fecit. Augustin. 14. de Civit. 18.  married persons it never troubled their consciences to defile themselves with those that were single by fornication, because they esteemed it either as no sin, or as one of the least. It was not only the fond speech of an indulgent and doting old Father in the excuse of his licentious son in the Comedy, 
b Mitio apud Terent. in Adelph. 1.2.  Non est flagitium mihi crede adolescentulum scortari; (and yet he spoke, but as the generality of them then thought:) but it was the setious plea also of the grave Roman Orator, in the behalf of his client, 
c Cic pro Coelie.  in open court, before the severity of the sage and Reverend bench of judges, Quando hoc non factum est? quando reprehensum? quando non permissum? and Datur omnium concessu, etc. 
d 1. Thes. 4.5.  Not in the lust of concupiscence, (saith S. Paul) as the Gentiles, which know not God. An Error, so universally spread, & so deeply rooted, in the minds and in the lives of the Gentiles; who 
e Eph. 418.19  having their understanding darkened through the ignorance that was in them, because of the blindness of their hearts, wrought such uncleanness not only without remorse, but even with greediness: that the Apostles had much a do with those men, whom by the Preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgement and practice: St. Paul therefore as it both became and concerned him being 
f Rom. 11.13. Gal. 2.7. 1. Tim. 2.7. & 2. Tim. 1.11.  the Apostle and Doctor of the Gentiles, often toucheth upon this string in his 
g As Rom. 1.29. & 13.13. 2. Cor. 12.31. Gal. 5.19. Ephes. 4.19. & 5.3. etc. Col. 3.5. 1. Thes. 4.3. etc.  Epistles written unto the Churches of the Gentiles. But no where doth he set himself more fully and directly, with much evidence of reason and strength of argument, against this Sin and error, then in the 
h 1. Cor. 5. 1.9-11 6. 9-18.7.1. etc. 10.8.  first Epistle he wrote to the Corinthians: because among them this sin, was both itself mo●t rife in the practice, the 
i Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari. Hadr. lun. in Adag & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet Aristoph. in Pluto Act. 1. Sc. 2. Quas ●upra mille prostare ad fanum Veneris quod est in Corintho seribit Strab. 8. Geograph. Atque hint natam paraemiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bourdin. in Comment. ad Aristopo. Thesmophor.  Corinthians being notedly infamous for lust and wantonness; and it was also as much 
k- Libid●nis, qua nusquam gentium regnabat impunitius, quam Corinthi. Erasm. paraphr. in 1. Cor. in Argum.  slighted there as any where, many of them thinking that the ˡ body was made ●or fornication, as the belly for meats, and that fornication was as fit and convenient for the body, as meats for the belly. Out of which consideration, the Apostles in that first General Council holden at jerusalem Act. 15. thought it needful by Ecclesiastical Canon, among some other indifferent things for the Church's peace, to lay this restraint upon the converted Gentiles, that they should 
m Act, 15.28.29.  abstain from Fornication. Not, as if Fornication were in itself an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful as Fornication was: but the Apostles did therefore join Fornication, and those other indifferent things together in the same Canon; because the Gentiles accounted fornication a thing as indifferent, as what was most indifferent. Some remainders of the common error there were it seemeth among some Christians in St. Augustine's days: who both 
n Quod aliquando qui committunt, nescio qua perversitati contemnunt; & nescio vude sibi testimonia nulla & vana conquirunt dicentes, Peccata carnis Deus non curate. Augustin serm. 16. de verb. Dom. cap. 1. Ista pumind● & nimium gravia mala, ideo a multis viris si●e vilo timore Domini committuntur, quia ita a pluribas. In consuitudinem missa sunt, & ita viliae vel levia du●untur ut nec iam inter gravia crimina putentur. Serm. de Temp. 143.  relateth the opinion and confuteth it. And some in the Popish Church have not come fare behind herein: so many of them I mean as hold that 
o Durand. 4. distinct. 33. qu. ●. & alij.  simple fornication is not intrinsically, and in the proper nature of it, a sin against the law of Nature, but only made such, by divine positive Law. A strange thing it is, and to my seeming not less than a 
p Mysterium iniquitatis. 2. Thes. 2 7.  mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden; preposterously preferring the disease which springeth from our corruption, before the 
q 1. Cor. 7.2.  remedy which God himself hath prescribed in his word. But howsoever, if some Christians have spoken, and written, and thought so favourably of fornication, as (to their shame) it appeareth they have done: the less may we marvel, to see Abimelech, a King and an Infidel, allow himself the liberty to continue in the sin of 
r Understand, that in this passage concerning Abimelech, I use the word Fornication, as it doth include Concubinatum also.  Fornication; and yet notwithstanding such allowance, stand so much upon his own innocency, and integrity as he doth.  

§. 10. but not Adultery by any.  God forbidden any man that heareth me this day, should be so either ignorant or uncharitable, as to conceive all, or any of that I have yet said, spoken to give the least shadow of liberty or excuse, to Fornication or any uncleanness, which Saint Paul would not have so much as 
a Eph. 5.3.  named among the Saints; not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing for which I have spoken all this, is to show, how inexcusable the Adulterer is: when even those of the Gentiles, who (by reason of the 
b Ephes. 4.18.  darkness of their understandings, and the want of Scripture-light.) could espy no obliquity in Fornication; could yet through all that darkness see something in Adultery, deservedly punishable (even in their judgements) with death. They could not so fare quench that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.  spark of the light of nature which was in them, nor 
d Rom. 1.18.  hold back the truth of God in unrighteousness: as not by the glimpse thereof, to discern a kind of reverend Majesty in Gods holy ordinance, of Wedlock; which they knew might not be 
e Heb 13.4.  dishonoured, nor the bed defiled by Adultery, without guilt. They saw Adultery was a mixed crime, and such as carried with it the face of Injustice, as well as uncleanness; nor could be committed by the two offending parties, without wrong done to a third. And therefore if anything might be said colourably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery: because of the injury that cleaveth thereunto. Against Fornication God hath ordained 
f 1. Cor. 7.2.  Marriage as a Remedy: what a beast than is the Adulterer, and what a Monster, whom that remedy doth no good upon? In the marriage knot, there is some expression and representation of the Love-covenant betwixt 
g Ephes. 5.23.  Christ, and his Church: but what good assurance can the Adulterer have that he is within that Covenant, when he breaketh this knot? Every married person hath ipso facto surrendered up the right and interest he had in and over 
h 1. Cor. 7.4.  his own body, and put it out of his own into the power of another: what an arrant thief than is the Adulterer, that taketh upon him to dispose at his pleasure that which is none of his: But I say too well by him, when I compare him but to a thief. Solomon maketh him worse than a thief. [
i Pro. 6.30. &c  Men do not despise ● thief if he steal to satisfy his soul, when he is hungry, etc. But who so committeth adultery with a woman, lacketh understanding: he that doth it destroyeth his own soul, etc.] Where he maketh both the injury greater, and the reconcilement harder, in and for the Adulterer, then for the Thief. Nay God himself maketh him worse than a Thief in his law: in his Moral Law, next after murder placing 
k Exod. 20.13.15.  Adultery before Theft, as the greater sin; and in his judicial Law, punishing 
l 〈◊〉 ●2. 1. etc.  Theft with ● mulct, but 
m Levit 20.10. Deut. 21.22.  Adultery with Death, the greater Punishment. To conclude this first point: Abimelech, an Heathen man, who had not the knowledge of the true God of heaven to direct him in the right way; and withal a King, who had therefore none upon earth above him, to control him if he should transgress: would yet have abhorred to have defiled himself knowingly by Adultery with another man's wife, although the man were but a stranger, and the woman exceeding beautiful. Certainly Abimelech shall one day rise up in judgement, and condemn thy filthiness and injustice, whosoever thou art, that committest, or causest another to commit adultery: 
n Rom. 1.32.  Who knowing the judgement of God, that they which do such things are worthy of death, either dost the same things thyself, or hast pleasure in them that do them; or being in place and office to punish incontinent persons, by easy commutations of public penance, for a private pecuniary mulct, dost at once both be guilty thine own conscience with fordide Bribery, and embolden the Adulterer to commit that sin again without fear, from which he hath once escaped without shame, or so much as valuable loss.  

§. 11. Obseru. II. How far Ignorance doth or doth not excuse from Sinne.  And thus much for that first Observation. The next thing, we shall observe from Gods approving of Abimelechs' answer, and acknowledgement of the integrity of his heart, is, That some Ignorance hath the weight of a just excuse. For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was another man's wife: but he hopeth that shall not be imputed to him as a fault, because he knew not she was a married woman; the parties themselves upon inquiry having informed him otherwise. And therefore he appealeth to God himself, the tryer and judger of men's hearts, whether he were not innocent in this matter: and God giveth sentence with him, [Yea I know that thou didst this in the integrity of thy heart.] Where you see his Ignorance is allowed for a sufficient excuse.  
For our clearer understanding of which point, 
§. 12. Sins of Ignorance the least sins.  (that I may not wade farther into that great Question so much moved among Divines, then is pertinent to this story of Abimelech, and may be useful for us thence, viz. whether or no, or how fare, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience,) let us first lay down one general, certain, and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this. It is a condition so essential to every sin to be Voluntary; that all other circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary. For whereas there are in the reasonable soul three prime faculties, from whence all humane Actions flow; the Understanding, the Will, and the sensual appetite or Affections: all of these concur indeed to every Action properly Humane; yet so, as the Will carrieth the greatest sway, and is therefore the justest measure of the Moral Goodness, or Badness thereof. In any of the three there may be a fault, all of them being depraved in the state of corrupt Nature; and the very truth is there is in every sin (every complete sin) a fault in every of the three. And therefore all sins, by reason of the blindness of the Understanding, may be called Ignorances'; and by reason of the impotency of the Affections, Infirmities; and by reason of the perverseness of the will, Rebellions. But for the most part it falleth out so, that although all th● three be faulty, yet the obliquity of the sinful Action springeth most immediately and chief from the special default of some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright: the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, some passion blinding or corrupting the judgement: the sin arising from such defect we call a sin of Infirmity. If the main defect be in the will, with perverse resolution bend upon any evil: the sin arising from such wilfulness we call a Rebellion, or a sin of Presumption. And certainly these sins of Presumption are the 
a Granius quidem infirmitate, quant ignorantia; sed m●lio gravius study, quam infirmitate peccatur. De paenit d. 2. ex Gregor.  greatest of the three; because the wilfullest: and those of Ignorance the least; because there is in them the least disorder of the will, which doth its office in some measure, in following the guidance of the understanding; the greater fault being rather in the understanding, for misguiding it. And of sins of Ignorance, compared one with another, that is ever the least, wherein the defect is greater in the understanding, & in the will less.  

§. 13. a Distinction of Ignorance  From this Principle do issue sundry material conclusions: and namely, amongst many other, most pertinently to our purpose these two. The one; that all Error and Ignorance doth not always and wholly excuse from sin. The other; that yet some kind of Ignorance and Error doth excuse from sin, sometimes wholly, but very often at least in part. The whole truth of both these conclusions, we may see in this one action of Abimelech, in taking Sarah into his house. In him there was a twofold Error; and thence also a twofold Ignorance. The one was an Error in universals, (Ignorantia juris, as they call it;) concerning the nature of Fornication: which being an heinous sin, he took to be either none at all, or a very small one. The other was an Error in Particulari, (Ignorantia facti,) concerning the personal condition and relation of Sarah to Abraham: whose sister he thought her to be, and not wife, though she were both.  
That former Ignorance (Ignorantia juris) in Abimelech, 
§. 14. The former ignorance did not excuse Abimelech wholly.  was in some degree voluntary. For Abimelech had in him the common Principles of the Law of Nature; by the light whereof, if he had been careful to have improved it, but even so fare as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles, as might have sufficiently convinced him of the unlawfulness thereof. It is presumed, that all ignorance of that, which a man is bound to know, and may know if he be not wanting to himself, is so fare forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful; and so much, if he had not been wanting to himself in the use of his Naturals, he might have known: and therefore it was a kind of wilful ignorance in him in some degree, that he did not know it. And therefore further, he cannot be wholly excused from sin, in taking Sarah, notwithstanding both that, and his other ignorance: for although he did not know her to be, Abraham's wife, yet he knew well enough she was not his own wife; and being not so to him, whatsoever she was to Abraham it skilled not, he should certainly not have taken her. To plead Ignorance, that he knew not Fornication to be a sin, would little help him in this case. For men must know, they stand answerable unto God for their Actions; not merely according to the present knowledge they actually have: but according to the knowledge which they ought and might to have had, those means considered, which he had afforded them of knowledge. Those means, even where they are scantest, being ever sufficient at the least thus fare, 
a Rom. 1.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaketh Rom. 1. to leave the transgressor without excuse, and to make void all pretensions of Ignorance.  
That Error than did not wholly excuse Abimelech from sin: because his Ignorance was partly wilful. 
§. 15. but only in part:  yet we may not deny, but even that error did lessen and extenuate the sinfulness of the Action something, and so excuse him in part; a tant●, though not a tot●. Because it appeareth by many evidences, that his ignorance therein was not grossly affected and wilful: and look how much measure you abate in the wilfulness, so much weight you take of from the sin. The light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication; yet was it nothing so clear in this particular, as in many other things that concerned common equity, and commutative justice.. Besides, common opinion, and the Custom of the times, and consent (though corrupt consent) of most nations, in making out a light matter of it; might easily carry him with the stream, and make him adventure to do as most did, without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised. These respects make his wilfulness less, his ignorance more pardonable, and his sin more excusable. And I make no question, the premises considered, but that Abraham's sin in denying Sarah to be his wife, (notwithstanding 
a Vers. 12.  the equivocating trick he had to help it) was by many degrees greater, than was Abimelechs' in taking her: as being done more against knowledge, and therefore more wilfully. Abim●lechs sin in taking her, though with some degrees of wilfulness, being yet a sin rather of Ignorance: whereas Abraham's sin in denying her, was a sin of Infirmity at the least, if not much rather a sin of Presumption.  

§. 16. yet the later did.  Now although this former Error (Ignorantia juris,) could not wholly excuse Abimelech from sin in what he had done, but in part only; for he sinned therein, by giving way to unchaste desires and purposes, against the seaventh Commandment: yet that other Error of his (Ignorantia facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sins of injustice, in coveting and taking another man's wife, against the eighth the tenth Commandments. He had not the least injurious intent against Abraham, in that kind and degree: and therefore, though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly; and therefore unwilfully; and therefore also unsinfully, as to that species of sin. St. Augustine saith truly, Peccatum it a est voluntarium, ut si non sit voluntarium, non est peccatum: without some consent of the will, no complete actual sin is committed. Such ignorance therefore, as preventeth à tote, and cutteth off all consent of the will, must needs also excuse, and that à tote, the Actions that proceed therefrom from being sins. It is clear from the words of my Text, that Abimelechs' heart was sincere in this action of taking Sarah, from any injury intended to Abraham therein; although de facto he took his wife from him: because he did it ignorantly.  
By what hath been spoken we may see in part, 
§. 17. The first Inference; concerning the Salvation of our forefathers.  what kind of Ignorance it is, that will excuse us from sin, either in whole, or in part; and what will not. Let us now raise some profitable Inferences from this observation. First; our Romish Catholics often twitt us with our foreelders: [What, say they, were they not all down right Papists? believed, as we believe? worshipped, as we worship? You will not say, they all lived and died in Idolatry, and so are damned. And if they were saved in their faith, why may not the same faith save us? and why will not you also be of that religion that brought them to Heaven?] A motive more plausible, then strong: the Vanity whereof our present Observation duly considered and rightly applied fully discovereth. We have much reason to conceive good hope of the salvation of many of our Forefathers: who led away with the common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the foulest overspreading of Popery, agreeable to the word of God, (though clogged with an addition of many superstitions and Antichristian inventions withal.) be brought to true Faith in the Son of God; unfeigned Repentance from dead works, and a sincere desire and endeavour of new and holy Obedience. This was the Religion, that brought them to heaven; even Faith, and Repentance, and Obedience: this is the true and the Old and Catholic Religion, and this is our Religion, in which we (hope to find salvation; and if ever any of you that miscall yourselves Catholics come to heaven, it is this Religion must carry you thither. If together with this true Religion, of Faith, Repentance, and Obedience, they embraced also your additions, as their blind guides than led them; prayed to our Lady. kneeled to an Image, crept to a Cross, flocked to a Mass, as you now do: these were their spots and their blemishes, these were their 
1. Cor. 3.11.  hay and their stubble, these were their Errors and their Ignorances'; and I doubt not but as St. Paul for his blasphemies and persecutions, so they obtained mercy for these sins▪ because they did them ignorantly in misbelief. And upon the same ground, we have cause also to hope charitably of many thousand poor souls in Italy, Spain, and other parts of the Christian world at this day: that by the same blessed means they may obtain mercy and salvation in the end, although in the mean time through ignorance they defile themselves with much foul Idolatry, and many gross Superstitions.  

§. 18. a Doubt removed.  But the Ignorance that excuseth from Sin, is Ignorantia facti, according to that hath been already declared: whereas theirs was Ignorantia juris, which excuseth not. And beside, as they lived in the practice of that worship which we call Idolatry, so they died in the same without Repentance: and so their case is not the same with Saint Paul's, who saw those his sins, and sorrowed for them, and forsook them: but how can Idolaters, living and dying so without repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, doth so excuse à tot●; that an Action proceeding thence, though it have a material in conformity unto the Law of God, is yet not formally a sin. But I do not so excuse the Idolatry of our forefathers, as if it were not in itself a Sin, and that (without repentance) damnable. But yet their Ignorance being such as it was; nourished by Education, Custom, Tradition, the Tyranny of their leaders, the Fashion of the times, not without some show also of Piety and Devotion; and themselves withal, having such slender means of better knowledge: though it cannot wholly excuse them from sin without repentance damnable, yet it much lesseneth and qualifieth the sinfulness of their Idolatry; arguing that their continuance therein was more from other preiudices, then from a wilful contempt of God's holy word and will. And as for their Repentance; it is as certain, that as many of them as are saved, did repent of their Idolatries, as it is certain no Idolater, nor other sinner can be saved without Repentance. But then, there is a double difference to be observed, between Repentance for Ignorances', and for known Sins. The one is, that known sins must be confessed, and repent of, and pardon asked for them in particular, every one singly by itself, (I mean for the kinds, though not ever for the individuals,) every kind by itself; at least where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past, and doth not by sudden death or by some disease that taketh away the use of reason deprive him of opportunity to do that: Whereas for Ignorances', it is enough to wrap them up altogether in a general and implicit confession, and to crave pardon for them by the lump, as David doth in the 19 Psalm, 
a Psal. 19.12.  [Who can understand all his Errors? Lord, cleanse thou me from my secret sins.] The other difference is, that known sins are not truly repent of, but where they are 
b Prou. 28.13.  forsaken; and it is but an hypocritical semblance of Penance without the truth of the thing, where is no care, either endeavour of reformation. But ignorances may be faithfully repent of, and yet still continued in. The reason; because they may be repent of in the general and in the lump, without special knowledge that they are sins, but without such special knowledge they cannot be reform. Some of our forefathers then, might not only live in Popish Idolatry, but even dye in an Idolatrous act, breathing out their last with their lips at a Crucifix, and an Aue. Mary in their thoughts: and yet have truly repent, (though but in the general, and in the crowd of their unknown sins,) even of those very sins; and have at the same instant true Faith in jesus Christ, and other Graces accompanying salvation.  

§. 19 Another Doubt removed.  But why then may not I, will some Popeling say, continue as I am, and yet come to heaven, as well as they continued what they were, and yet went to heaven? If I be an Idolater, it is out of my Error and Ignorance: and if that general prayer unto God at the last, to forgive me all my Ignorances', will serve the turn; I may run the same course I do without danger or fear: God will be merciful to me for what I do Ignorantly.] Not to preclude all possibility of mercy from thee, or from any sinner. Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the light of God's word, 
a Math. 5.15.  hid from them under two bushels for sureness: under the bushel of a tyrannous Clergy, that if any man should be able to understand the books, he might not have them; and under the bushel of an unknown Tongue, that if any man should chance to get the books, he might not understand them. Whereas to thee, the light is holden forth, and set on a candlestick; the books open; the language plain, legible, and familiar. They had eyes, but saw not: because the light was kept from them, and the land was dark about them, as the 
b Exod. 10.21.23.  darkness of Egypt. But thou livest as in a Goshen, where the light encompasseth thee in on all sides; where there are 
c joh. 5.35.  burning and shining lamps in every corner of the land. Yet is thy blindness greater, (for who so blind, as he that will not see?) and more inexcusable: because thou 
d Math. 13.15.  shutest thine eyes against the light, lest thou shouldest see and be converted, and God should heal thee. Briefly, they wanted the light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple; thine affected and wilful. And therefore although we doubt not, but that the times of their ignorance God 
e Act. 17.30.  winked at: yet thou hast no warrant to presume, that God will also in these times wink at thee, who 
f Luk. 7.30.  rejectest the counsel of God against thine own soul, and for want of 
g 2. Thes. 2.10.11.  love and affection to the truth art justly given over to strong delusions, to believe fables, and to put thy confidence in things that are lies. So much for that matter.  
Secondly, here is a needful admonition for us all, not to flatter ourselves for our ignorance of those things, 
§. 20. The second Inference; Not to flatter ourselves in our ignorance.  that concern us in our general or particular Callings; as if for that ignorance our reckoning should be easier at the day gf judgement. Ignorance indeed excuseth sometimes, sometimes lesseneth a fault: but yet not all ignorance all faults; not wilful and affected ignorance any fault. Nay it is so fare from doing that, that on the contrary it maketh the offence 
a Ignorantia direct & per so voluntaria, auget voluntar●ū & per consequen● peccatum. Aquin. 1.2. qu. 76, 4.  much more grievous, and the offender much more inexcusable. A heedless servant, that 
b Luk. 12.48.  neither knoweth, nor doth his Master's will, deserveth some stripes. A stubborn servant, that knoweth it, and yet tra●gresseth it, deserveth more stripes. But worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, keepeth himself out of the way before hand, and ●ieheth in a co●ner out of sight, of purpose that he may not know his Master's will; that so he may after stand upon it when he is chidden, and say He knew it not: such an untoward servant deserveth yet more stripes. Would the spirit of God, think you, in the Scripture so often call upon us to 
c Prou. 2.3.4.7; 23.23.  get the knowledge of God's will, and to increase therein; or would he commence his 
d Host 4.1.  suit against a land, and enter his action against the people thereof, for want of such knowledge: if ignorance were better or safer? Oh it is a fearful thing for a man to 
e See Prou. 1.24 etc.  shun instruction, and to say he desireth net the knowledge of God. 
f Psal. 36.3.  Noluerunt i●telligere, ut bene agerent. When men are once come to that pass, that they will not understand, nor seek after God; when they 
g joh. 3.20.  hate the light, because they take pleasure in the 
h Eph. 5 11.  works of darkness; when they are 
i Impia mens odit et am ipsum intellectum: & homo aliq●a●. so nimium ment perversa timet intelligere, ne cogetur quod intellexerit facere. Augustin. de verb. Apost. serm 13.  afraid to know too much, lest their hearts should condemn them for not doing thereafter; when like the 
k Psal. 58.4.5.  deaf adder they stop their ears against the voice of the charmer, for fear they should be charmed by the power of that voice out of their crooked and serpentine courses; when they are so 
l Ex intentione voluntatis ad peccantum provenit, quod aliquis vult subire agno vantia d●mnum, propter libertatem peccandi. Aquin. 1.2.76.4.  resolved to take freedom to sin, that they choose to be still ignorant, rather than hazard the foregoing of any part of that freedom: what do they, but even run on blindfold into Hell? and through inner, post along unto 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Math. 25.30.  utter darkness, where shall be weeping and gnashing of teeth? 
n Bernard. de 12. grad. numil.  Frustrà sibi de ignorantia blandiuntur, saith Saint Bernard, Qui ut liberius peccent, libenter ignorant. Saint Paul so speaketh of such men, as if their case were desperate; 
o 2. Cor. 14.38.  [If any man be ignorant, let him be ignorant] as who say; if he will needs be wilful, at his peril be it. But as many as desire to walk in the fear of God with upright and sincere hearts, let them thirst after the knowledge of God and his will, as the 
p Psal. ●1. 2.  Hart after the rivers of waters; let them 
q Prou. 2.3.4.  cry after knowledge and lift up their voices for understanding; let them seek it as silver, and dig for it as for hid treasures; let their feet tread often in God's courts, and even wear the thresholds of his house; let them delight in his holy ordinances, and rejoice in the light of his word, depending upon the ministry thereof with unsatisfied ears, and unwearied attention, and feeding thereon with uncloyed appetites: that so they may see, and hear, and learn, and understand, and believe, and obey, and increase in wisdom and in grace and in favour with God and all good men.  
But then in the third place consider, 
§. 21. Inference 3. against sins done with knowledge.  that if all ignorance will not excuse an offender, (though some do:) how canst thou hope to find any colour of excuse or extenuation, that sinnest wilfully with knowledge, and against the light of thine own Conscience? The least sin thus committed is in some degree a Presumptuous sin, and carrieth with it a contempt of God: and in that regard is 
a Quo quisque melius sapit, eo deterius delinquit. Gregor. in pastorali.  greater, than any sin of Ignorance. 
b jam 4.17.  To him that knoweth to do good; and doth it not, to him it is a sin, saith St. james: Sin beyond all plea of excuse. Saint Paul, though he were a 
c 1. Tim. 1.13.  Persecutor of the Truth, a Blasphemer of the Lord, and injurious to the Brethren; yet he obtained Mercy, because he did all that ignorantly. His bare ignorance was not enough to justify him: but he stood need of God's mercy, or else he had perished in those sins for all his ignorance. But yet who can tell, whether ever he should have found that mercy, if he had done the same things and not in ignorance? Ignorance then, though it do not deserve pardon, yet it often findeth it: because it is not joined with open contempt of him, that is able to pardon. But he that sinneth against knowledge, doth Ponere obicem, (if you will allow the phrase, and it may be allowed in this sense:) he doth not only provoke the justice of God by his sin (as every other sinner doth,) but he doth also damn up the Mercy of God by his contempt, and doth his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide, and with an unresisted current break itself a passage through. Do this then, my beloved Brethren. Labour to get knowledge, labour to increase your knowledge, labour to abound in knowledge: but beware you rest not in your knowledge. Rather 
d 2. Pet. 1, 5.7.  give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and brotherly kindness, and Charity, and other good graces. Without these, your knowledge is unprofitable; nay, damnable. 
e Eccles. 1.18.  Qui apponit scientiam, apponit dolorem, is true in this sense also. He that increaseth knowledge, unless his care of Obedience rise in some good proportion with it, doth but lay more rods in steep for his own back, and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with some ignorances, as Abimelech here pleadeth it, and God alloweth it: yet that man's heart is devoid of all singleness and sincerity, who alloweth himself in any course he knoweth to be sinful, or taketh this liberty to himself, to continue and persist in any known ungodliness. And thus much for our second Observation.  

§. 22. Obseru. III. Moral Integrity may be in the heart of an unbeliever.  I add but a Third: and that taken from the very thing which Abimelech here pleadeth, viz. the integrity of his heart; considered together with his present personal state and condition. I dare not say, he was a Castaway: for what knoweth any man, how God might after this time, and even from these beginnings, deal with him in the riches of his mercy? But at the time, when the things storied in this chapter were done, Abimelech doubtless was an unbeliever, a stranger to the covenant of God made with Abraham, and so in the state of a carnal and mere natural man, And yet both he pleadeth, and God approveth, the innocency and integrity of his heart in this business, [Yea I know that thou didst this in the integrity of thine heart.] Note hence, That in an unbeliever and Natural man, and therefore also in a wicked person and a Castaway, (for as to the present state, the Unregenerate and the Reprobate, are equally capable and equally incapable of good things;) there may be truth and singleness, and integrity of heart in some particular Actions.  

§. 23. With the Explication,  We use to te●ch, and that truly, according to the plain evidence of Scripture, and the judgement of the ancient Fathers, against the contrary tenet of the later Church of Rome; that all the works of unbeleivers and natural men, are not only stained with sin, (for so are the best works of the Faithful too;) bu● also are really and truly ●innes: both in their own Nature, because they spring from a corrupt fountain, for 
a joh 3.6.  That which is borne of the flesh is flesh, and it is impossible that a 
b Math. 7.18.  corrupt tree should bring forth good fruit; and also in God's estimation, because he beholdeth them as out of Christ 
c Math. 3.17.  in and through whom alone he is well pleased. St. Augustine's judgement concerning such men's works is well known, who pronounceth of the best of them, that they are but splendida peccata, glorious sins: and the best of them are indeed no better. We may not say therefore, that there was in Abimelechs' heart, as nor in the heart any of man, a Legal integrity, as if his person, or any of his actions were innocent, and free from sin, in that perfection which the Law requireth. Neither yet can we say, there was in his heart, as nor in the heart of any unbeliever, an Evangelicall integrity; as if his person were accepted, and for the persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come. That first and Legal integrity, supposeth the righteousness of works, which no man hath; this latter and Evangelicall integrity, the righteousness of Faith, which no unbeliever hath: no man's heart being, either Legally perfect, that is in Adam; or evangelically perfect, that is out of Christ. But there is a third kind of integrity of heart, inferior to both these, which God here acknowledgeth in Abimelech; and of which only we affirm, that it may be found in an unbeleiver, and a Reprobate: and that is, a Natural or Moral integrity; when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that light (of Nature, or Revelation,) which is in him, without hollowness, halting, and hypocrisy. Rectus usus Naturalium we might well call it: the term were fit enough to express it; had not the Papists and some other Sectaries, by souring it with the leaven of their Pelagianisme, rendered it suspicious. The Philosophers and learned among the Heathen, by that which they call a good Conscience, understand no other thing, than this very Integrity whereof we now speak. Not that an Vnbeleiver can have a good Conscience, taken in strict propriety of Truth, and in a spiritual sense. For the whole man being corrupted through the fall of Adam, the Conscience also is wrapped in the common pollution: so that 
d Tit. 1.15.  to them that are defiled and unbelieved nothing is pure, but even their mind and Conscience is defiled, as speaketh St. Paul, Tit. 1. and being so defiled, can never be made good, till 
e Heb. 10.22.  their hearts be sprinkled from that pollution, 
f Heb. 9.14.  by the blood of Christ, who through the eternal spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaketh the same Apostle, Heb. 9 and 10.  

§. 24. Proof,  But yet a Good Conscience in that sense as they meant it, a Conscience morally good, many of them had; who never had Faith in CHRIST, nor so much as the least inkling of the Doctrine of Salvation. By which 
a Rom 2.14.  Not having the Law, they were a law unto themselves; doing by nature many of the things contained in the Law; and choosing rather to undergo the greatest miseries, as shame, torment, exile, yea death itself, or any thing that could befall them, then wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of nature had imprinted in their consciences. Can Heathen men and unbelievers have taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did; if such a Conscience were not in the kind, (that is Morally) Good? Or how else could Saint Paul have made that protestation he did in the Council 
b Act. 23.1.  [Men & Brethren, I have lived in all good Conscience before God until this day.] At least, if he meant to include, as some of the learned conceive he did, the whole time of his life, as well before his Conversion, as after? Balaam was but a cursed Hypocrite, and therefore it was but a copy of his countenance, and no bet●er, (for his heart even then hankered after 
2. Pet. 2.15.  the wages of unrighteousness,) when he looked asquint upon Balaks liberal offer, with this answer, 
d Numb. 22. 1●  If Balak would give me his house full of Gold and silver, I cannot go beyond the word of the Lord my God, to do less or more. But I assure myself, many thousands of unbelievers in the world, free from his hypocrisy would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more. Abimelech seemeth to be so affected; at least, in this particular action and passage with Abraham: wherein God thus approveth his integrity, [Yea I know that thou didst this in the integrity of thy heart.  
The Reason of which moral integrity in men unregenerate and merely Natural, is that Imperium Rationis, 
§. 25. and Reason thereof.  that power of natural conscience and Reason, which it hath and exerciseth over the whole man: doing the office of a Lawgiver, and having the strength of a law; 
a Rom. 2.14.  [They are a law unto themselves,] saith the Apostle Rom. 2. As a Law, it prescribeth, what is to be done, as a Law, it commandeth, that what is prescribed be done: as a Law, it proposeth rewards and punishments, accordingly as what it prescribeth and commandeth is done or not done. Abimeleches own Reason, by the light of Nature informed him, that to take another man's wife from him was injurious, and enjoineth him therefore, as he will avoid the horrors and upbraid of a condemning heart, by no means to do it. Resolved accordingly to do, and to obey the Law of Reason written in his heart, before he durst take Sarah into his house, he maketh inquiry first, whether she were a single-woman or a wife: and therefore, although (upon misinformation) he took another man's wife, unwitting that she was so, he pleadeth here, and that justly, the integrity of his heart. And from obedience to the same Law especially, seeing those many rare examples of justice, Temperance▪ Gratitude, Beneficence, and other moral virtues, which we read of in Heathen men, not without admiration: which were so many strong evidences also of this moral integrity of their hearts.  
A point that would bear much enlargement, if we intended to amplify it by Instances; and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may be first, 
§. 26. Inferences thence: The first.  to many of us, who call ourselves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives, which those Heathens wanted: yet come so many paces, nay leagues, short of them, both in the detestation of vicious and gross enormities, and in the conscionable practice of many offices of virtue. Among them what strictness of justice? which we either slack, or pervert. What zeal of the Common good? which we put of each man to other, as an unconcerning thing. What remission of private injuries? which we pursue with implacable revenge. What contempt of honours, and riches? Which we so pant after, so adore. What temperance and frugality in their provisions? Wherein no excess satisfieth us. What free beneficence to the poor, and to pious uses? whereto we contribute penuriously and with grudging. What conscience of oaths and promises? which we so sleight. What reverence of their Priests? whom we count as the scum of the people. What loathing of swinish drunkenness? wherein some of us glory. What detestation of usury, as a monster in nature? whereof some of ours make a trade. Particularities are infinite: but what should I say more! Certainly, unless our righteousnesses exceed theirs, we shall never come to heaven: but how shall we escape the neither most hell, if our unrighteousnessee exceed theirs. 
a Rom. 2.27.  Shall not Uncircumcision which is by nature, if it keep the law, judge thee, who by the Letter and Circumcision dost transgress the Law? said St. Paul to the jew: make application to thyself, thou that art Christian.  
Secondly; 
§. 27. The second.  if even in unbelievers and Hypocrites and castaways there may be, in particular Actions, integrity and singleness of heart: than it can be but an uncertain Rule for us to judge of the true state of our own or other men's hearts, by what they are in some few particular Actions. Men are indeed that, not which they show themselves in some passages, but what they are in the more general and constant tenor of their lives. If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History, and look no farther: We could not but give sentence upon them quite contrary to right and truth. We should see Abimelech on the one side, though allured with Sarahs' beauty; yet free from the left injurious thought to her husband, or adulterous intent in himself. We should behold 
a 2. Sam. 11.2. etc.  David on the other side, inflamed with lust after Bathsheba, whom he knew to be another man's wife: plotting first, how to compass his filthy desires with the wife, and then after how to conceal it from the husband, by many wicked and politic fetches; and, when none of those would take, at last to have him murdered, being one of his principal 
b 2. Sam. 23. 3●  worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent persons more, besides the betraying of God's cause, the disheartening of his people, and the encouragement of his and their Enemies. When we should see, and consider all this on both sides, and lay the one against the other: what could we think but that Abimelech were the Saint, and David the Infidel; Abimelech the man after Gods own heart, and David a stranger from the Covenant of God. Yet was David all this while, within that Covenant: and, for any thing we know, or is likely, Abimelech not. Particular actions then, are not good evidences either way: as wherein both an unbeliever, awed sometimes by the law of natural Conscience, may manifest much simplicity and integrity of heart; and the true Child of God, swayed sometimes with 
c Rom. 7.23.  the law of sinful concupiscence, may bewray much foul Hypocrisy, and Infidelity. But look into the more constant course of both their lives; and then may you find the Hypocrite and the unbeliever wholly distinguished from the Godly, by the want of those right marks of sincerity that are in the Godly: no zeal of God's glory; no sense of original corruption; no bemoaning of his privy hypocrisy and secret Atheism; no suspicion of the deceitfulness of his own heart; no tenderness of Conscience in smaller duties; no faithful dependaence upon the providence or promises of God for outward things; no self-denial, or poverty of spirit; no thirst after the salvation of his brethren, and the like: none of these, I say, to be found in any constant manner in the general course of his life; although there may be some sudden light flashes of some of them now and then in some particular Actions. Measure no man's heart then, especially not thine own, by those rarer discoveries of moral integrity in particular Actions: but by the powerful manifestations of habitual grace, in the more constant tenor of life and practice.  
We may learn hence thirdly, 
§. 28. The third.  not to flatter ourselves too much upon every integrity of heart; or to think ourselves discharged from sin in the sight of God, upon every acquittal of our Consciences: when as all this may befall an Hypocrite, an Vnbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness, or 
a Psal. 35.11.  lay to our charge things we never did: it is, I confess, a very comfortable and a blessed thing, if we can find protection against their accusations in our own hearts, and be able to plead the integrity thereof in bar against their calumniations. Our integrity, (though it be but Moral, and though but only in those actions wherein they charge us wrongfully,) and the testimony of our own consciences, may be of very serviceable use to us thus fare, to make us regardless of the accusations of unjust men: that one testimony within shall relieve us mo●●, than a thousand false witnesses without can injure us. 
b 1. Cor. 4.3.  With me it is a very small thing, saith St. Paul that I should be judged of you, or of man's judgement: as if he should have said, I know myself better than you do; and therefore so long as I know nothing by myself of those things, wherein you censure me, I little reckon what either you, or any others shall think or say by me. We may by his example make use of this; the inward testimony of our hearts being sufficient to justify us against the accusations of men: but we may not rest upon this; as if the acquittal of our hearts were sufficient to justify us in the sight of God. St. Paul knew it, who durst not rest thereupon; but therefore addeth in the very next following words, 
c 1. Cor. 4.3.4.  Yea, I judge not mi●e own self; for I know nothing by myself, yet am not hereby justified: but he that judgeth me is the Lord. Our hearts are close, false, and nothing so 
d jer. 17 9.10.  deceitful as they: and who can know them perfectly, but he that made them, and can search into them? Other men can know very little of them: ourselves some thing more: but God alone all. If therefore when other men condemn us, we find ourselves aggrieved: we may remove our cause into an Higher Court; appeal from them to our own Consciences, and be relieved there. But that is not the Highest Court of all; there lieth yet an appeal farther and higher than it, even to the judgement-seat, or rather to the Mercy-seat of God: who both can find just matter in us, to condemn us, even in those things, wherein our own hearts have acquitted us; & yet can withal find a gracious means to justify us, even from those things, wherein our own hearts condemn us. Whether therefore our hearts condemn us, or condemn us not. 
e 1. joh. 3.20.  God is greater than our hearts, and knoweth all things. To conclude all this point, and there withal the first general part of my Text; Let no Excusations of our own Consciences on the one side or confidence of any integrity in ourselves, make us presume we shall be able to stand just in the sight of God, if he should enter into judgement with us: but let us rather make suit unto him, that since we ca●not 
f Psal. 19.12.  understand all our own errors, he would be pleased to cleanse us from our secret sins. And on the other side, let no accusations of our own Consciences, or guiltiness of our manifold frailties and secret hypocrisies, make us despair of obtaining his favour and righteousness: if denying ourselves, and renouncing all integrity in ourselves as of ourselves we cast ourselves wholly at the footstool of his mercy and seek his favour in the face of his only begotten Son jesus Christ the righteous.  
Of the former branch of God's reply to Abimelech, in those former words of the Text, 
§. 29. The second Part of the Text opened.  [Yea I know that thou didst this in the integrity of thy heart) hitherto. I now proceed to the latter branch thereof, in those remaining words [For I also with held thee from sinning against me; therefore suffered I thee not to touch her.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word signifieth properly to hold in, or to keep back; 
r Vatablus in Scholar hic.  Retinui or 
b ●u●ius hic.  Cohibui, or as the Latin hath it 
c Vulgat. h●c.  Custodivite: implying Abimilechs' forwardness to that sin; certainly he had been gone, if God had not kept him in, and held him back. The Greek rendereth it, 
d Septuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I spared thee: and so the Latin Parcere, is sometimes used for impedire or prohibere, to hinder, or not to suffer; as in that of 
e Virgil Eclog. 3.  Virgil, Parcite ●ves nimit in procedere. Or taking Parcere in the most usual signification, for sparing, it may very well stand with the purpose of the place: for indeed God spareth us no less, indeed he spareth us much more, when he maketh us forbear to sin, then when having sinned he forbeareth to punish; and as much cause have we to acknowledge his mercy, and to rejoice in it, when he holdeth our hands that we sinne not, as when he holdeth his own hands that he strike not. For I also withheld thee from sinning against me. How? Did not Abimelech sin in taking Sarah, or was not that as 
f Psal. 51.4.  every other sin is, a sin against God? Certainly, if Abimilech had not sinned in so doing, and that against God; God would not have so plagued him as he did, for that deed. The meaning than is: not, that God withhel● ●im wholly from sinning at all therein; but that God withheld him from sinning against him in that soul kind & in that high degree, as to defile himself by actual filthiness with Sarah, which but for God's restraint he had done: Therefore suffered I thee not] 
g Segtuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
h Vulg. hic.  Non dimis●ts, that is, I did not let thee go: I did not leave thee to thyself: or most agreeably to the letter of the Text in the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew, Non dedi, or non tradidi; I did not deliver, or give. That may be, non dedi potestatem, I did not give thee 
k H. A. hic.  leave or power, and so giving, is sometimes used for suffering, as Psal. 16. 
l Psal. 16.10.  Non dabis sanctum tuum. Thou wilt not suffer, etc. and 
m Gen. 31.7; Exod. 3.19. & 12.23; Num. 22.13 jud. 1. ●4. & 15.1. Ester. 9.14.  elsewhere. Or non dedi te, tibi, I gave thee not to thyself. A man cannot be put more desperately into the hands of any enemy, then to be left in manu consilij sui, delivered into his own hands, and given over to the lust of his own heart. Or as it is here translated, I suffered thee not. We should not draw in God as a party, when we commit any sin, as if he joined with us in it, or lent us his helping hand for it: we do it so alone, without his help, that we never do it, but when he letteth us alone, and leaveth us destitute of his help. For the kind, and manner, and measure, and circumstances, and events, and other the appurtenances of sin; God ordereth them by his Almighty power and providence so, as to become serviceable to his most wise, most just, most holy purposes: but as for the very formality itself of the sin, God is (to make the most of it,) but a sufferer; Therefore suffered I thee not, To touch her.] Signifying that God had so fare restrained Abimilech from the accomplishment of his wicked and unclean purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.  
It was Gods great mercy to all the three parties, 
§. 30. Obser. FOUR Gods Restraint of man's sin.  that he did not suffer this evil to be done: for by this means he graciously preserved. Abimelech from the sin, Abraham from the wrong, and Sarah from both. And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth ever and anon more or less,) by his gracious and powerful restraint withhold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is set a gogge by the cunning persuasions of Satan, and the manifold temptations that are in the world through lust. The Points then that arise from this part of my Text, are these. 1. Men do not always commit those evils, their own desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious goodness and mercy. The common subject matter of the whole three points, being one, viz. God's restraint of man's sin; we will therefore wrap them up all three together, and so handle them, in this one entire Observation, as the total of all three. God in his mercy oftentimes, restraineth men from committing those evils, which, if that restraint were not, they would otherwise have committed.  
This Restraint, whether we consider the measure or the means which God useth therein; 
§. 31. With the measure and means thereof.  is of great variety. For the measure; God sometimes restraineth men a Totò, from the whole sin, whereunto they are tempted; as he withheld joseph from consenting to the persuasions of his mistress: sometimes only á Tanto, and that more or less, as in his infinite wisdom he seethe expedient; suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed fare in it, and yet keeping them back from falling into the extremity of the sin, or accomplishing their whole desire in the full and final comsummation thereof; as here he dealt with Abimelech, Abimelech, sinned against the eighth commandment, in taking Sarah injuriously from Abraham, say he had been but her brother; and he sinned against the seventh commandment in a foul degree, in harbouring such wanton and unchaste thoughts concerning Sarah, and making such way as he did, (by ta●ing her into his house,) for the satisfying of his lust therein: but yet God withheld from from plunging himself into the extremity of those sins, not suffering him to fall into the act of Uncleanness. And as for the means, whereby God withholdeth men from sinning; they are also of wonderful variety. Sometimes he taketh them off, by diverting the course of the corruption & turning the affections another way. Sometimes he awaketh natural Conscience; which is a very tender and tickle thing, when it is once stirred, and will boggle now & then at a very small matter in comparison, over it will do at some other times. Sometimes he affrighteth them with apprensions of outward Evils; as shame, infamy, charge, envy, loss of a friend, danger of humane Laws, and sundry other such like discouragements. Sometimes he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes, when all things are ripe for execution, he denyeth them opportunity, or casteth in some unexpected impediment in the way, that quasheth all. Sometimes he 
* Quosdam praescions Deus multa peccare posse, flagellat eos infirmitate corporis, ne peccent: ut eis utilius sit fraugi languo ribus ad salutem, quam remanere incollumes ad damntionem. Hug. 2. de Animae.  disableth them, and weakeneth the arm of flesh wherein they trusted, so as they want power to their will; as here he dealt with Abimelech. And sundry other ways he hath, more than we are able to search into, whereby he layeth a restraint upon men, and keepeth them back from many sins and mischiefs, at least from the extremity of many sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current. Not to speak yet of that sweet, and of all other the most blessed and powerful restraint, which is wrought in us by the Spirit of sanctification, renewing the soul, and subduing the corruption that is in the Flesh unto the Obedience of the Spirit: at which I shall have fit occasion to touch anon.  
In the mean time, that there is something or other, that restraineth men from doing some evils, 
§. 32. That there is such a restraint proved:  unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose; might be shown by a world of instances: but because every man's daily experience can abundantly furnish him with some, we will therefore content ourselves with the fewer. 
a Se● Gen. 31.23. etc.  Laban meant no good to jacob, when taking his Brethren with him, he pursued after him seven days journey in an hostile manner; and he had power to his will, to have done jacob a mischief, jacob being but imbellis turba, no more but himself, his wines and his little ones, with his flocks and herds, and a few Servants to attend them, unable to defend themselves, much more unmeet to resist a prepared enemy: yet for all his power, and purpose, and preparation, Laban when he had overtaken jacob, durst have nothing at a●● to do with him, and he had but very little to say to him neither: The worst was but this, [Thus and thus have you dealt with me. And 
b Gen. 31.29.  It is in the power of mine hand to do you hurt: but the God of your father spoke unto me yesternight, saying; Take thou heed that thou speak not to jacob either good or bad:] See the story in Gen. 31. The same jacob had a Brother, as unkind as that Uncle, nay much more despitefully bend against him than he; for he had vowed his destruction, (
c Gen. 27.41.  The days of mourning for my father are at hand, and then will I slay my brother jacob:) and although the 
d Ibid. ver. 44.45.  Mother well hoped, that some few day's time and absence would appease the fury of Esau, and all should be forgotten; yet 
e Gen. 31.38.  twenty years after the old grudge remained, and upon jacobs' approach 
f Gen. 32.6.  Esau goeth forth to meet him with 400. men, armed (as it should seem) for his destruction: which cast 
g Ibid. us. 7.8.  jacob into a terrible fear, and much distressed he was good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety at least of some part of his charge. And yet behold at the encounter, no use at all of the 400. men, unless to be spectators and witnesses of the joyful 
h Gen. 33.4. etc.  embraces, and kind loving compliments that passed between the two brothers, in the liberal offers and modest refusals each of other courtesies; in the 32. and 33. of Gen. A good Probatum of that Observation of Solomon, 
i Prou. 16.7.  When a man's ways please the Lord, he maketh even his enemies to be at peace with him. Balaam the Conjurer, when King Balac had cast the hook before him, baited with ample 
k Numb. 22.7.17  rewards in hand, and great promotions in reversion, if he would come over to him and curse Israel; had both Covetousness and ambition enough in him to make him bite: so that he was not only 
l 2. Pet. 2.15.  willing, but even desirous, to satisfy the King; for he loved the wages of unrightousnesse with his heart, and therefore made 
m Numb. 23.13, 14.27, 28.  trial (till he saw it was all in vain,) if by any means he could wring, a permission from God to do it. But when his 
n Numb. 24.3 etc.  eyes, were opened to behold Israel, and his mouth open that he must now pronounce something upon Israel; though his eyes were full of Envy, and his heart of Cursing, yet God put a parable of Blessing into his mouth, and he was not able to utter a syllable of any thing other then good concerning Israel, in 22.24. of Numbers.  
In all which and sundry other instances, 
§. 33. and that it is from God.  wherein when there was intended before hand so much evil to be done, and there was withal in the parties such a forward desire, and such solemn preparation to have it done; and yet when all came to all, so little or nothing was done, of what was intended, but rather the contrary: it cannot first be imagined, that such a stop should be made, but by the powerful restraint of some superior, and overruling hand; neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from and guided by his Almighty and irresistible providence. As for that which happened to Balaam, that it was Gods doing, the evidence is clear; we have it from the mouth of two or three witnesses. The Wizard himself confesseth it, 
a Numb. 22.13  The Lord will not suffer me to go with you, Num. 22. The King, that set him on work, upbraideth him with it; 
b Numb. 24.11  I thought indeed to promote thee to great honour: but lo the Lord hath kept thee back from honour: Numb. 24. And Moses would have Israel take knowledge of it; 
c Deut. 23.5.  The Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing, because the Lord thy God loved thee. Deut. 23. It was God then, that turned Balaams' curse into a blessing, and it was the same God, that turned Laban's revengeful thoughts into a friendly Expostulation; and it was the same God, that turned Es●us inveterate malice, into a kind brotherly cong●●●●lation. He that hath set 
d job. 38 8.11.  bounds to the sea, which, though the waves thereof rage horribly they cannot pass, (Hitherto shalt thou go, and here shalt thou stay thy proud waves;) and did command the waters of the 
e Exod. 15.8.  Red sea to stay their course, and stand up as on heaps; and by his power could enforce the waters of the 
f Psal. 114.3.  River jordane, to run quite against the current up the Channel; he hath 
g Prou. 21.1.  in his hands, and at his command the hearts of all the sons of men, yea though they be the greatest Kings and Monarches in the world, as the rivers of waters; and can wind and turn them at his pleasure, inclining them which way soever he will. 
h Psal. 76.10.  The fierceness of man shall turn to thy praise, (saith David in Psal. 76.10.) and the fierceness of them shalt thou retain: the latter clause of the verse is very significant in the Original, & comes home to our purpose; as if we should translate it, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Residuum irarum Cinges. Vatablus.  Thou shalt gird the remainder of their wrath, or of their fierceness. The meaning is this. Suppose a man's heart be never so full fraught with envy, hatred, malice, wrath, and revenge, let him be as fierce and furious as is possible; God may indeed suffer him, and he will suffer him to exercise so much of his corruption, and proceed so fare in his fierceness, as he seethe expedient and useful for the forwarding of other his secret and just and holy appointments, and so order the sinful fierceness of man by his wonderful providence, as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his eternal purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird; he will so bind, & hamper, and restrain him that he shall not be able to go an inch beyond his tedder, though he would fret his heart out. The fierceness of man shall turn to thy praise, so much of it as he doth execute: and the remainder of their fierceness thou shalt refrain, that they execute it not. Be he never so great a Prince; or have he never so great a spirit; all is one; he must come under. No difference with God in this, betwixt him that sitteth on the throne, and her that grindeth at the mill: 
k Psal. 76.12.  He shall refrain the spirit of Prin●●●nd is wonderful among the Kings of the earth: in the last verse of that Psalm.  

§. 34. with the reason of both,  Now of the truth of all that hath been hitherto spoken in both these branches of the Observation, (viz. that first there is a restraint of evil; and then secondly, that this restraint is from God;) I know not any thing can give us better assurance, taking them both together, then to consider the generality and strength of our Natural corruption. General it is first, in regard of the Persons; overspreading the whole lump of our nature: there is not a child of Adam free from the common infection; 
a Psal. 14.2.  They are all corrupt, they are altogether become abominable, there is none that doth good no not one. General secondly, in regard of the subject, overrunning the whole man, soul and body, with all the parts and powers of either, so as 
b Esay. 1.6.  from the sole of the foot to the crown of the head there is no whole part. 
c joh. 3.6:  Whatsoever is borne of the flesh is flesh; and 
d Tit. 1.15.  to them that are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled; and 
e Gen. 6.5.  All the imaginations of the thoughts of their hearts are only evil continually. General thirdly, in regard, of the Object: averse from all kind of good, 
f Rom. 7.18  (In me that is in my flesh, dwelleth no good thing;) and prone to all kind of evil, 
g Psal. 36.4.  (He hath set himself in no good way, neither doth he abhor any thing that is evil.) Add to this generality, the strength also of our corruption; how vigorous, and stirring, and active it is, and how it carrieth us headlongly with full speed into all manner of evil, 
h jerem. 8.6.  As the horse rusheth into the battle, so as we have no hold of ourselves, neither power to stay ourselves, till we have run as fare as we can, and without the mercy of God plunged ourselves into the bottom of the bottomless pit. Lay all this together and there can be no other sufficient reason given, than this restraint whereof we now speak, why any one man should at any one time refrain from any one sin being tempted thereunto, whereinto any other man at any other time hath fallen being alike tempted. Every man would kill his brother, as 
i Gen. 4.8.  Cain did Abel; and every man defile his sister as 
k 2. Sam. 13.11  Amnon did Thamar; and every man oppress his inferior, as 
l 1. King. 21 16.  Ahab did Naboth; and every man supplant his betters, as 
m 2. Sam. 16.3.  Zibah did Mephibosheth; and every man betray his Master, as 
n Math. 26.15.  judas did Christ: every man being as deep in the loins of Adam, as either Cain, or judas, or any of the rest. Their nature was not more corrupt than ours, neither ours less corrupt than theirs: and therefore every one of us should have done those things, as well as any one of them, if there had not been something without and above nature to withhold us, and keep us back therefrom, when we were tempted, which was not in that measure afforded them, when they were tempted. And from whom can we think that restraint to come, but from that God, who is the Auth●r & the Lord of nature, and hath the power & command and rule of Nature; by whose grace and goodness we are whatsoever we are: and to whose powerful assistance we own it, if we do any good, (for it is he that setteth us on;) & to his powerful restraint, if we eschew any evil, (for it is he that keepeth us of:) Therefore I also withheld thee from sinning against me.  
And as to the third point in the Observation, it is not much less evident than the two former; namely, that this Restraint, as it is from God, so it is from the Mercy of God. 
§. 35. That this Restraint is from the Mercy of God.  Hence it is that Divines usually bestow upon it the name of Grace: distinguishing between a twofold Grace; a special renewing Grace, and a Common restraining Grace. The special & renewing Grace is indeed so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly: but yet the word [Grace] may not unfitly be so extended, as to reach to every act of God's providence whereby at any time he restraineth men from doing those evils which otherwise they would do; and that in a threefold respect: of God, of Themselves, of Others. First, in respect of God, every restraint from sin may be called Grace; in as much as it proceedeth ex mero motu, from the mere good will and pleasure of God, without any cause, motive, or inducement in the man that is so restrained. For take a man in the state of corrupt nature▪ and leave him to himself; and think, how it is possible for him to forbear any sin, whereunto he is tempted, There is no power in Nature, to work a Restraint: nay there is not so much as any proneness in nature, to desire a restraint: much less than is there any worth in Nature, to deserve a restraint. Issuing therefore, not at all from the powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: because, though it be not available to them for their everlasting salvation; yet it is some favour to them, more than they have deseru●d, that by this means their sins (what in number, what in weight) are so much lesser, than otherwise they would have been; whereby also their account shallbe so much the easier, and their stripes so many the fewer: 
a Chrysostom. in Gen. hom. 25. & alibisape.  St. Chrysostome often observeth it, as an effect of the mercy of God upon them, when he cutteth off great offenders betimes with some speedy destruction: and he doth it out of this very consideration, that they are thereby prevented from committing many sins, which if God should have lent them a longer time, they would have committed. If his observation be sound; it may then well pass for a double Mercy of God to a sinner, if he both respite his destruction, and withal restrain him from sin: for by the one, he giveth him so much longer time for repentance, which is one mercy; and by the other, he preventeth so much of the increase of his sin, which is another mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intendeth as principally his own glory, so withal the good of mankind, especially of his Church, in the preservation of humane society: which could not subsist an hour, if every man should be left to the wildness of his own nature, to do what mischief, the Devil and his own heart would put him upon, without restraint. So that the restraining of men's corrupt purposes and affections, p●oceedeth from that 
b Tit. 3.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle somewhere calleth it,) that love of God to mankind, whereby he willeth their preservation: and might therefore in that respect bear the name of Grace, though there should be no good at all intended thereby to the person so restrained. Just as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those spiritual gifts, which God hath distributed in a wonderful variety for the edifying of his Church, though they oftentimes bring no good to the receiver, are yet styled Graces in the Scriptures; because the distribution of them proceedeth from the gracious love and favour of God to his Church, whose benefit he intendeth therein. God here restrained Abimelech; as elsewhere he did Laban, and Esau, and Balaam, and others; not so much for their own sakes, though perhaps sometimes that also, as for their sakes, whom they should have injured by their sins, if they had acted them; as here Abin●rlech for his chosen Abraham's sake, and Laban and Esau for his servant jacobs' sake, and Balaam for his people Israel's sake. As it is said in Psalm. 103. and that with special reference (as I conceive it) to this very story of Abraham, 
c Psal. 105.14.  He suffered no man to do them wrong, but reproved even Kings for their sake; saying Touch not mine anointed, and do my Prophets no harm: He reproved even Kings, by restraining their power, as here Abimeleches; but it was for their sakes still, that so Sarah his anointed might not be touched, nor his Prophet Abraham sustain any harm.  

§. 36. The Inferences; of two sorts.  We see now the Observation proved in all the points of it. 1. Men do not always commit those evils, they would, and might do. 2. That they do not, it is from God's restraint, who with holdeth them. 3. That restraint is an Act of his merciful Providence, and may therefore bear the name of Grace: in respect of God, who freely giveth it; of them, whose sins and stripes are the fewer for it,; of others, who are preserved from harms the better by it. The Inferences we are to raise from the premises of our Christian practice and comfort, are of 2. sorts: for so much as they may arise from the consideration of Gods Restraining Grace, either as it may lie upon other men, or as it may lie upon ourselves.  
First, from the consideration of God's restraint upon others, the Church and children and servants of God may learn, to whom they own their preservation: 
§. 37. Of the former sort: 1. to bless● God for our Preservation.  even to the power and goodness of their God, in restraining the fury of his and their enemies. We live among 
a Ezek 2.6.  scorpions, and 
b Math. 10.16.  as sheep in the midst of wolves; and they that 
P●al. 69.4.  hate us without a cause and are mad against us, are more in number then the hairs of our heads: And yet as many and as malicious as they are, by the Mercy of God still we are, and we live, and we prosper in some measure, in despite of them all. Is it any thankes to them? None at all. The 
d Gen. 3.15.  seed of the Serpent beareth a natural and an immortal hatred against God, and all good men: and if they had horns to their curstness, and power answerable to their wills, we should not breathe a minute. If it is any thankes to ourselves? Nor that neither: we have neither number to match them, nor policy to defeat them, nor strength to resist them; weak, silly, 
e Luk. 12. 3●.  little flock, as we are. But to whom then is it thanks? As if a little flock of sheep escape, when a multitude of ravening wolves watch to devour them, it cannot be ascribed either in whole or in part, either to the sheep in whom there is no help, or to the wolf in whom there is no mercy; but it must be imputed all and wholly to the good care of the Shepherd, in safe guarding his sheep, and keeping off the wolf: so for our safety and preservation in the midst, and in the spite of so many Enemies, 
f Psal. 115.1.  Not unto us, O Lord, not unto us, whose greatest strength is but weakness; much less unto them, whose tenderest 
g Prou. 12.10.  mercies are cruel; but unto thy name be the glory, O thou 
h Psal. 80.1.  Shepherd of Israel, who out of thine abundant love to us, who are the 
i Psal. 95.7.  flock of thy pasture, & the sheep of thy hands, hast made thy power glorious▪ in curbing and restraining their malice against us. 
k Psal. 107.8.15 etc.  Oh that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men. Wonders we may well call them; indeed they are miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of 
l Dan. 6.23.  Daniel cast into the den among the Lions, and not touched; of the 
m Dan. 3.27.  three children walking in the midst of the fiery furnace, and not scorched; of a 
n Act. 28.5.  viper fastening upon Paul's hand, and no harm following: we are stricken with some amazement, at the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes, yet such miracles as these, and such escapes, God works daily in our preservation: notwithstanding we live encompassed with so many firebrands of hell, such herds of ravening wolves and lions and tigers, and such numerous 
o Math. 3.7.  generations of vipers; I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst after the destruction of the Saints and servants of God, and to whom it is as natural so to do, as for the fire to burn, or a viper to bite, or a lion to devour. Oh that men would therefore praise the Lord for this his goodness, and daily declare these his great wonders, which he daily doth for the children of men.  
Secondly, how this restraint of wicked men is so only from God, 
§. 38.2. Not to trust wicked men.  as that nothing either they, or we, or any Creature in the world can do, can withhold them from doing us mischief, unless God lay his restraint upon them: it should teach us so much wisdom, as to take heed how we trust them. It is best and safest for us, as in all other things, so in this, to keep the golden means, that we be neither too timorous, nor too credulous. If wicked men than threaten and plot against thee, yet fear them not: God can restrain them if he think good, and then assure thyself they shall harm thee. If on the other side they colloague, and make show of much kindness to thee, yet trust them not: God may suffer them to take their own way, and not restrain them, and then assure thyself they will not spare thee. Thou mayst think perhaps of some one or other of these, that sure his own good nature will hold him in; or thou hast had trial of him heretofore, and found him faithful as heart could wish; or thou hast some such tye upon him by kindred neighbourhood, acquaintance, covenant, oath, benefits, or other natural or civil obligation, as will keep him off, at least from falling foul upon thee all at once. Deceive not thyself; these are but sl●nder assurances for thee to bide upon. Good nature? alas where is it? since Adam fell, there was never any such thing in rerum naturâ: if there be any good thing in any man, it is all from Grace; nature is all naught, even that which seemeth to have the pre-eminence in nature, 
a Rom. 8.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is stark naught. We may talk of this and that, of good natured men and I know not what? But the very truth is, set grace aside, (I mean all grace, both renewing and restraining Grace,) there is no more good nature in any man then there was in Cain and in judas. That thing, which we use to call good nature, is indeed but a subordinate means of instrument, whereby God restraineth some men more than others from their birth and special constitution from sundry outrageous exorbitancies, and so is a branch of this restraining Grace whereof we now speak. And as for thy past Experience, that can give thee little security: thou knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restrain him from doing thee hurt, but also constrain him 
3. King. 17.4.  to do thee good: as sometimes he commanded the Ravens to feed Eliah; a bird so 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 6. Hist. Anim. 6.- Pellunt nidis pullos, sicut & corut. Plin. 10. N●c. hist. 12.  unnatural to her young ones, that they might famish for her, if God did not otherwise provide for them; and therefore it is noted in the Scripture as a special argument of God's providence, that he feedeth the 
d Psal. 147▪ 9 job. 38.41. Luk. 12.14.  young ravens that call upon him. But as nothing that is constrained is durable, but every thing when it is constrained against its natural inclination, if it be let alone, will at length 
e Vsque recurrit Horat. 1. Epist. 10.  return to his own ●ind, and primitive disposition; as these Ravens, which now fed Eliah, would have been as ready another time to have pecked out his eyes: so a Natural man is a natural man still, howsoever overruled for the present: and if God, as he hath hitherto by his restraint withheld him, shall but another while withhold his restraint from him, he will soon discover the imbred hatred of his heart against good things and men, and make thee at the last beshrew thy folly in trusting him, when he hath done thee a mischief unawares. And therefore if he have done thee seven courtesies, and promise fair for the eighth; yet trust him not: for there are 
f Prou. 26.25.  seven abominations in his hart. And as for whatsoever other hancke thou mayst think thou hast over him, be it never so strong: unless God manacle him with his powerful restraint, he can as easily unfetter himself from them all, as 
g judge 16.9.12▪  Sampson from the green withes and coards wherewith the Philistines bond him. All those forementioned relations came in but upon the buy & since; whereas the 
h Gen. 3 15.  hatred of the wicked against goodness is of an ancienter date, and hath his root in (corrupt) nature: and is therefore of such force, that it maketh void all obligations, whether civil, domestical, or other, that have grown by virtue of any succeeding contract. It is a ruled case, 
i Math. 10.36.  Inimici domestici, A man's enemies may be they of his own house. Let not any man then, that hath either Religion or Honesty, have any thing to do with that man, at least let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So fare as common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them, and rest upon the good providence of God for the success of our affairs even in their hands; not doubting but that God will both restrain them from doing us harm, and dispose them to do us good, so fare as he shall see expedient for us: but then, this is not to trust them, but to trust God with them. But for us to put ourselves needlessely into their hands, and to hazard our safety upon their faithfulness by way of trust; there is neither wisdom in it nor warrant for it. Although God may do it, yet we have no reason to presume that he will, restrain them for our sakes, when we might have prevented it ourselves and would not: and this we are sure of, that nothing in the world can preserve us from receiving mischief from them, unless God do restrain them. Therefore trust them not.  

§. 39.3. Nor to fear them.  Thirdly, if at any time we see wickedness set aloft, bad men grow to be great, or great men show themselves bad, sinning with an high hand, and an arm stretched out, and God seemeth to strengthen their hand by adding to their greatness, and increasing their power; if we see the 
a Hab. 1.13.  wicked devouring the man that is more righteous than he, and God hold his tongue the whilst; if we see the ungodly course it up and down at pleasure which way soever the lusts of their corrupt heart carrieth them without control, like a wild untamed Colt in a spacious field, God (as it were) laying the raines in their neck, and letting them run; in a word▪ when we see the whole world out of frame and order: we may yet frame ourselves to a godly patience, and sustain our hearts amid all these evils with this comfort and consideration; that still God keepeth the raines in his own hands, and when he seethe his time, and, so fare as he seethe it good, he both can and will, check and control and restrain them at his pleasure: as the cunning rider sometimes giveth a fiery horse head, & letteth him fling and run as if he were mad, he knoweth he can give him the stop, when he list. The great 
b Psal. 104.26.  Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make 
c job. 41.31.32  the deep to boil like a pot, and cause a path to shine after them as they go; he can 
d Ibid. vers. 5.  play with them as children do with a bird: he suffereth them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters; but anon he striketh the hook through their noses, and fetcheth them up, and layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time, and in their prosperity to Lord it over his heritage! What if Princes should 
e Psal 119 23.  sit and speak against us 
f Ibid. vers. 161.  without a cause, as it was sometimes David's case! Let us not fret at the injuries, nor envy at the greatness of any: let us rather betake us to David's refuge, to be 
g Ibid. vers. 23.  occupied in the statutes, and to meditate in the holy word of God. In that holy word we are taught, that the hearts even of Kings, how much more than of inferior persons, are in his rule and governance, and that he doth dispose and turn them, as seemeth best to his godly wisdom, that he can 
h Psal 76, 12.  refrain the spirit of Princes, 
i Psal 149.8.  bind Kings in chains, and Nobles in links of iron; and though they 
k Psal. 21.6.  rage's furiously at it, and lay their heads together in consultation how to break his bands, and cast away his coards from them, yet they imagine but a vain thing; whilst they strive against him on earth, he laugheth them to scorn in heaven, & maugre all opposition will establish the kingdom of his Christ, and protect his people. Say then the great ones of the world exercise their power over us, and lay what restraints they can upon us: our comfort is, they have not greater power over us, than 
l Regum tim●n dorum in proprios greges, Reges i● ipsos imperium esi I●uis Horat. 3. Carn. Od. 1.  God hath over them; nor can they so much restrain the meanest of us, but God can restrain the greatest of them much more. Say our enemies curse us with Bell Book and Candle: our comfort is, God is able to return the curse upon their own heads, and in despite of the too 
m Deut. 23.5.  turn it into a Blessing upon us. Say they make ware like preparations against us to invade us: our comfort is, God can 
n Psal. 48.7.  break the ships of Tarshish, and scatter the most 
Psal. 69.4.  invincible Armadas. Say they that hate us be more in number then the heirs of our head, our comfort is, the very 
p Math. 10.30.  hairs of our head are numbered with him, and without his sufferance not the least 
q Luk. 21.18.  hair of our heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and 
r Psal. 106.41.  they that hate us should be Lords over us for the time: our comfort is, he that loveth us, is Lord over them, and he can bring them under us again, when he seethe time. In all our fears, in all our dangers, in all our distresses; our comfort is, that God can do all this for us: our care should be by our holy obedience to strengthen our interest in his protection, and not to make him a stranger from us, yea an enemy unto us, by our sins and impenitency; that so we may have yet more comfort, in a cheerful confidence, that God will do all this for us. The Assyrian, whose 
s Esay. 10.7.  ambition it was to be the Catholic King and universal Monarch of the world, styling himself the Great King, (
t Esay. 36.4.  thus saith the great King, the King of Assyria;) when he had sent 
u Esa. 27.28.29  messengers to revile Israel, and an army to besiege and destroy jerusalem: yet for all his rage he could do them no harm; the Lord 
x Esa. 10.11.  brought down the stout heart of the King of Assyria, 
y Esa. 37.33.  put a hook in his nose, and a bridle in his lips, and made him return back by the way by which he came, without taking the City, or so much as casting a bank, or shooting an arrow against it. Nay he that is indeed 
z job. 41.34.  the great King over all the children of pride, and hath better title to the style of most Catholic King than any that ever yet bore it, whose territories are large as the Earth, and spacious as the Air, I mean the Devil, the 
* Eph. 2.2.  Prince of this world; he is so f●ttered with the chain of God's power and providence, that he is not able with all his might and malice, no not though he raise his whole forces, and muster up all the powers of darkness and Hell into one band, to do us any harm in our souls, in our bodies, in our Children, in our friends, in our goods, no not so much as our very 
* Math. 8.31, 32.  Pigs, or any small thing that we have, without the special leave and sufferance of our good God. He must have his Dedimus potestatem from him, or he can do nothing.  
Fourthly, since this restraint is an act of God's mercy, 
§. 40.4. To labour to restrain others from sinning.  whom we should strive to resemble in nothing more 
a Luk. 6.36.  than in showing mercy: let every one of us in imitation of our heavenly father, and in compassion to the souls of our brethren, and for our own good and the good of humane society, endeavour ourselves faithfully the best we can to restrain, and withhold, and keep back others from sinning. The Magistrate, the Minister, the Houshoulder, every other man in his place and calling, should do his best by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good example, and other like means to suppress vice, and restrain disorders, in those that may any way come within their charge. Our first desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true fear of God: but as in other things, where we cannot attain to the full of our first aims, 
* Cicero.  Pulchrum est (as he saith) in secundis terti●sve consistere; so here, we may take some contentment in it▪ as some fruit of our labours, in our Callings, if we can but wean them from gross disorders, & reduce them from extremely debauched courses to some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a mere Civil man is no better: yet ●o us, that cannot judge but by the outward behaviour, it is less grief, when men are Hypocrites, then when they are Profane. Our first aim is to make you good: yet some rejoicing it is to us, if we can but make you less evil. Our aim is, to make you of Natural, holy & Spiritual men; but we are glad, if of dissolute, we can but make you good Moral men: if in stead of planting Grace, we can but root out Vice: if in stead of the power of godliness in the reformation of the inner-man, we can but bring you to some tolerable staidness in the conformity of the outward-man. If we can do but this, though we are to strive for that, our labour is not altogether in vain in the Lord. For hereby, first, men's sins are both less & fewer: and that secondly, abateth somewhat both of the number and weight of their stripes, and maketh their punishment the easier: and thirdly, there is less scandal done to Religion; which receiveth not so much soil & disreputation by close hypocrisy, as by lewd and open profaneness: Fourthly, the kingdom of Satan is diminished, though not directly in the strength, for he looseth never a Subject by it; yet somewhat in the glory thereof, because he hath not so full and absolute command of some of his subjects, as before he had, or seemed to have. Fifthly, much of the hurt that might come by evil example, is hereby prevented: Sixthly, the people of God are preserved from many injuries and contumelies which they would receive from evil men, if their barbarous manners were not thus civilised; as a fierce Mastiff doth least hurt, when he is chained and muzzled. Seventhly and lastly, and which should be the strongest motive of all the rest to make us industrious to repress vicious affections in others; it may please God these sorry beginnings may be the 
b In ipsis improbis dum formida to supplicio frenatu● facultas, muccato Deo sanitur voluntas. August. Tom. 2  forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually, or but virtually prepare, dispose, or qualify any man for the grace of Conversion and Renovation; or have in them Virtutem semana 'em, any natural power which by ordinary help may be cherished & improved so fare, as an egg may be hatched into a bird, and a kernel sprout and grow into a tree; (fare be it from us to harbour any such Pelagian conceits:) but this I say, that God, being a God of order, doth not ordinarily work but in order and by degrees, bringing men from the one extreme to the other by middle courses; and therefore seldom bringeth a man from the wretchedness of forlorn nature to the blessed estate of saving grace, but where first by his restraining grace in some good measure he doth correct nature, and moralise it. Do you then that are Magistrates, do we that are Ministers, let all Fathers, Masters, & others whatsoever, by wholesome severity (if fairer courses will not reclaim them) deter audacious persons from offending, break those that are under our charge of their wills and wilfulness, restrain them from lewd and licentious practices and company, 
c Levit. 19.17.  not suffer sin upon them for want of reproving them in due and seasonable sort, 
d jude, vers. 23  snatch them out of the fire, and bring them as fare as we can out of the snare of the Devil to Godwards; and leave the rest to him. Possibly, when we have faithfully done our part, to the utmost of our power; he will set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and cursing, and blaspheming; they may in time by his good grace be brought to 
e Eccles. 19.1.  fear an Oath: if we restrain them from gross profanations upon his holiday in the mean time, they may come at length to think his Sabath 
f Esa. 28.13.  a delight: if we keep them from swilling, and gaming, and revelling, and rioting, and roaring, the while; God may frame them ere long to a sober and sanctified use of the Creatures: and so it may be said of other sins and duties. I could willingly enlarge all these points of inferences but that there are yet behind sundry other good uses, to be made of this restraining Grace of God, considered as it may lie upon Ourselves; and therefore I now pass on to them.  
First, there is a root of Pride in us all, 
§. 41. Inferences of the later sort: 1. Not to be ●roud of it, when God restrained us.  whereby we are apt to think better of ourselves, than there is cause: and every infirmity in our brother, (which should rather be an item to us of our frailty) serveth as fuel to nourish this vanity, and to swell us up with a Pharisaical conceit, that forsooth we are 
a Luk. 18. 1●.  not like other men. Now, if at any time, when we see any or our brethren fall into some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometimes it will do: the point already delivered may stand us in good stead, to pick the bladder of our pride, and to let out some of that windy vanity; by considering that, this our forbearance of evil, wherein we seem to excel our brother, is not from nature, but from Grace; not from ourselves, but from God. And here a little let me close with thee, whosoever thou art, that pleasest thyself with odious comparisons, and standest so much upon terms of betterness; thou art neither Extortioner, nor adulterer, drunkard, nor swearer, thief, slanderer, nor murderer; as such and such are. It may be thou art none of these: but I can tell thee what thou art, and that is as odious in the sight of God as any of these: thou art a proud Pharisee, which perhaps they are not. To let thee see thou art a Pharisee, do but give me a direct answer without shifting or mincing to that Question of St. Paul, 
b 1. Cor. 4.7.  Quis te discrevit? Who hath made thee to differ from another. Was it God, or thyself, or both together? If thou sayest it was God; thou art a dissembler, and thy boasting hath already confuted thee: for what hast thou to do to glory in that which is not thine? 
c Ibid.  If thou hast received it, why dost thou glory, as if thou hadst not received it? If thou sayest it was from thyself: what Pharisee could have assumed more? All the shift thou hast, is, to say it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part, but thine own good nature did something. If this be all, thou art a very Pharisee still, without all escape. That Pharisee never denied God a part, no nor the chiefest part neither, he began his vaunting prayer with an acknowledgement of God's work, (
d Luk. 18.11.  I thank thee, O God, that I am not like other men.) It was not the denial of all unto God, but the assuming of any thing unto himself, that made him a right Pharisee. Go thy way then, and if thou wilt do God and thyself right; deny thyself altogether, and give God the whole glory of it, if thou hast been preserved from any evil. And from thy brother's fall, besides compassioning forlorn Nature in him, make a quite contrary use unto thyself; even to humble thee thereby, with such like thoughts as these, 
* Gal. 6.1.  considering thyself lest thou also be tempted. [Am I any better than he? or better mould than he? or better temperèd than he? Am not I a child of the same Adam, a vessel of the same clay, a chip of the same block, with him? why then should I be 
* Rom. 11.20  highminded, when I see him fallen before me? why should I not rather fear, lest my foot slip, as well as his hath done? I have much cause, with all thankfulness to bless God, for his good providence over me, in not suffering me to fall into this sin hitherto; and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to avoid this, or any other evil.]  
Secondly, since all restraints from sin, 
§. 43.2. How to entertain the means God affordeth us of restraint.  by what second means so ever they are conveyed unto us, or forwarded, are from the merciful Providence of God: whensoever we observe that God hath vouchsafed us, or doth offer us, any means of such his gracious restraint; it is our duty joyfully to embrace those means, and carefully to cherish them, and with all due thankfulness to bless the name of God for them. Oh how oft have we plotted, and projected, and contrived a course, for the expediting of our perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs: and by the providence of God some unexpected interuening accident hath marred the curious frame of all our projects, that they have come to nothing; as a Spider's web spun with much art and industry is suddenly disfigured, and swept away with the light touch of a bosom. How oft have we been resolved to sin, and prepared to sin, and even at the pits brink ready to cast ourselves into hell: when he hath plucked us away, as he plucked 
a Gen. 19 16.  Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means! Have we now blessed the name of God for affording us these gracious means of prevention and restraint? Nay, have we not rather been enraged thereat, and taken it with much impatience that we should be so crossed in the pursuit of our vain and sinful desires and purposes? As wayward Children cry and take pet, when the Nurse snatcheth a knife from them, wherewith they might perhaps cut their fingers, perhaps haggle their throats, or putteth them back from the wells mouth when they are ready, with catching at babies in the water, to type over: and as that merry madman in the Poet, was in good earnest angry with his friends for procuring him to be cured of his madness, wherein he so much pleased himself, as if they could not have done him a greater displeasure 
b Herat. 2. satir. — Pol me occidistis, amici,- Non seruastis-: such is our folly. We are offended with those that reprove us; testy at those that hinder us; impatient under those crosses that disable us: yea we fret and turn again at the powerful application of the holy word of God, when it endeavoureth to reform us, or restrain us from those evils wherein we delight. Let us henceforth mend this fault, cheerfully submit ourselves to the discipline of the Almighty, and learn of holy David with what affections to entertain the gracious means he vouchsafeth us of restraint or prevention: as appeareth by his speeches unto Abigail, when she by her wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, 
c 1. Sam. 25.32 etc.  Blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand. He blessed God, as the cause; and her, as the instrument; and her discreet behaviour and advice, as the means; of staying his hand from doing that evil, he had vowed with his mouth, and was in his heart purposed to have done.  
Thirdly,; since we own our standing to the hand of God, who holdeth us up, without whose restrain we should fall at every turn, 
§. 43.3. To pray unto God to restrain our corruptions.  and into every temptation: we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those sins, whereunto either our corrupt nature would lead us, or outward occasions draw us. We may see it by the fearful falls of David & Peter, men nothing inferior to the best of us, how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would 
a Psal. 19 13.  keep back his servant from presumptuous sins. He well knew, though he were the faithful servant of God, that yet he had no stay of himself; but unless God kept him back, he must on, and he must in, and he must in deep, even as fare as to Presumptuous sins. No man, though he be never so good, hath any assurance, as upon his own strength, though it be never so great, that he shallbe able to avoid any sin, though it be never so foul. When a heathen man prayed unto jupiter, to save him from his Enemies; one that overheard him would needs mend it with a more needful prayer, that jupiter would save him from his Friends: he thought they might do him more hurt, because he trusted them; but as for his Enemies, he could look to himself well enough, for receiving harm from them. We that are Christians, had need pray unto the God of heaven, that he would not give us up into the hands of our professed Enemies; & to pray unto God, that he would not deliver us over into the hands of our falsehearted Friends: but there is another prayer yet more needful, and to be pressed with greater importunity then either of both, that God would save us from ourselves, and not give us up into our own hands; for than we are utterly cast away. There is a wayward old-man that lurketh in every of our bosoms, and we make but too much of him: than whom, we have not a more spiteful Enemy, nor a more false friend. Alas we do not think, what a man is given over to, that is given over to himself: he is given over to 
b Rom. 1.26.  vile affections, he is given over to a 
c Ibid. vers. 28.  reprobate sense, he is given over to 
d Eph. 4.19.  commit all manner of wickedness with greediness. It is the last and fearfullest of all other judgements, and is not usually brought upon men, but where they have obstinately refused to hear the voice of God, in whatsoever other tone he had spoken unto them; then to leave them to themselves, and to their own counsels: 
e Psal. 81.11.12.  My people would not hear my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and let them follow their own imaginations. As we conceive the state of the Patient to be desperate, when the Physician giveth him over, and letteth him eat, and drink, and, have, and do, what, and when, and as much as he will without prescribing him any diet, or keeping back any thing from him he hath a mind unto. Let us therefore pray faithfully and fervently unto God, as Christ himself hath taught us, that he would not by leaving us unto ourselves 
f Math. 6.13.  lead us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power at all to deliver ourselves.  

§. 44.4. To labour for the grace of Sanctification.  Lastly, since this Restraint whereof we have spoken, may be but a common Grace, and can give us no found nor solid comfort if it be but a bare restraint, and no more: though we ought to be thankful for it, though we have not deserved it; yet we should not rest nor think ourselves safe enough, till we have a well grounded assurance, that we are possessed of an higher and a better grace, even the Grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive ourselves then, and thousands in the world do so deceive themselves; if upon our abstaining from sins, from which God withholdeth us, we presently conclude ourselves to be in the state of Grace, and to have the power of godliness, and the spirit of Sanctification. For, between this restraining Grace, whereof we have now spoken, and that renewing Grace whereof we now speak; there are sundry wide differences. They differ first, in their fountain. Renewing grace springeth from the special love of God towards those that are his in Christ: restraining grace is a fruit of that general mercy of God, whereof it is said in the Psalm, that 
a Psal. 145.2.  his mercy is over all his works. They differ secondly, in their extent: both of Person, Subject, Object, and Time. For the Person; Restraining Grace is common to good and bad: Renewing Grace proper and peculiar to the Elect. For the Subject; Restraining Grace may bind one part or faculty of a man, as the hand or tongue, and leave another f●ee, as the heart or ear: Renewing Grace worketh upon all in some measure, sanctifieth the whole man, 
b 1. Thes. 6.23  Body, and soul, and spirit, with the parts and faculties of each. For the Object; Restraining Grace may withhold a man from one sin and give him scope to another: Renewing Grace carrieth an equal and just respect to all God's commandments. For the Time; Restraining Grace may tie us now, and by and by unloose us: Renewing Grace holdeth out unto the end, more or less, and never leaveth us wholly destitute. Thirdly, they did differ in their ends. Restraining Grace is so intended chief for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may, or may not do good to the Receiver: but Renewing Grace is especially intended for the Salvation of the Receiver, though Ex consequenti it do good also unto others. They differ fourthly, and lastly, in their effects. Renewing Grace mortifieth the corruption, and subdueth it, and diminisheth it; as water quencheth fire, by abating the heat: but Restraining Grace only inhibiteth the exercise of the corruption for the time, without any real admonition of it either in substance or quality; as the 
c Dan. 3.25.  fire wherein the three Children walked, had as much heat in it at that very instant, as it had before and after, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared Daniel were Lions still, and had their ravenous disposition still, albeit God 
d Dan. 6.22.  stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition appeareth by their entertainment of their next guests, whom they devoured with all greediness, 
e Ibid. vers. 24.  breaking their bones before they came to the ground. By these two instances and examples, we may in some measure conceive of the nature and power of the restraining Grace of God in wicked men. It bridleth the corruption that is in them for the time, that it cannot break out, and manacleth them in such sort, that they do not show forth the ungodly disposition of their heart: but there is no real change wrought in them all the while; their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a Lion maketh a Lamb; altereth the natural disposition of the soul, by draining out some of the corruption; begetteth a new heart, a new spirit, new habits, new qualities, new dispositions, new thoughts, new desires; maketh a 
f Eph 4 ●4.  new man in every part and faculty completely New. Content not thyself then with a bare forbearance of sin, so long as thy heart is not changed, nor thy will changed, nor thy affections changed: but strive to become a new man, to be 
g Rom. 12.2.  transformed by the renewing of thy mind, to hate sin, to love God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding and will and affections to the obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech here was; but also be enabled, as faithful Abraham was, to please God: and consequently assured with all the faithful children of Abraham to be 
h 1. Pet. 1.5.  preserved by the almighty power of God through faith unto salvation. Which Grace, and Faith, and salvation, the same Almighty God, the God of power and of Peace, bestow upon us all here assembled, 
i 1. Cor. 1.2.  With all that in every place call upon the name of JESUS CHRIST our Lord, both theirs and ours; even for the same our Lord jesus Christ's sake, his most dear Son, and our most blessed Saviour and Redeemer, to which blessed Father, and blessed Son, with the blessed Spirit, most holy blessed and glorious Trinity, be ascribed by us and the whole Church, all the kingdom the power and the glory, from this time forth and for ever. Amen.  
FINIS.