Two sermons preached at Paules-Crosse London The one November 21. the other Aprill 15. 1627. By Robert Saunderson, Bachelour in Divinitie, and sometimes Fellow of Lincolne Colledge in Oxford.

A SERMON PREACHED AT Pauls-Crosse London, November, 21. 1624.

1. TIM. 4.4.

For euery Creature of God is good: and nothing to bee refused, if it be receiued with Thankesgiuing.

OF that great and Vniuer∣sall Apostacie, which should bee in the Church through the tyrannie and fraud of Anti∣christ; there are else∣where in the Scriptures more full, scarce any where more plaine pre∣dictions, then in this passage of Saint PAVL, whereof my Text is a part. The Qualitie of the Doctrines foretold Vers. 1. Con∣trary

to the Faith, Erronious, Diuelish; [a Now the Spirit speaketh expressely, that in the later times some shall depart from the Faith, giuing heed to seducing Spi∣rits, and doctrines of Deuils.] The Qualitie of the Doctors foretold, Vers. 2. Lyars, Hypocriticall, vncon∣scionable; [b Speaking lyes in Hypocrisie, hauing their Consciences seared with a hot jron.] But least these ge∣neralities should seeme not sufficiently distinctiue; each side charging other, (as commonly it happeneth where differences are about Religion) with Aposta∣cy, and Errour, and Falshood, and Hipocrisie: the A∣postle thought it needfull to point out those Anti∣christian Doctors more distinctly, by specifying some particulars of their diuelish Doctrines. For which purpose he giueth instance in c two of their Doctrines: whereof he maketh choyse, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernable then most of the rest, viz. a Prohibition of Marriage, and an Injunction of absti∣nence from certaine Meates. Which particulars, being so agreeable to the present Tenets of the Ro∣mish Synagogue, doe giue euen of themselues alone, a strong suspition, that there is the seate of Anti∣christ. But joyned vnto the other Prophecies of d St. Paul, and e St. Iohn, in other places, make it so vnquestionable: that they who will needes bee so vnreasonably charitable, as to thinke the Pope is not Antichrist, may at the least wonder, (as f one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in euery point and limbe, so just like the Pope, and yet neuer thinke of him.

The words of the Text, are the ground of a Con∣futation; indeed properly and directly of the latter of these two Errours onely, concerning Abstinence from certaine meates: but yet so, as it strongly o∣uerthroweth

the other too, concerning Marriage; and in trueth generally, all other superstitious Pre∣cepts, or Prohibitions, of like Nature. Marriage being the holy Ordinance of God, as Meates are the good Creatures of God: and neither Marriage, nor Meates, nor any other Creature or Ordinance, being to be refused as vpon tye of Conscience; pro∣uided euer, they be receiued with such thankefulnesse, and such other requisite conditions, as become Christi∣an men. For euery Creature of God is good; and nothing to bee refused, if it be receiued with thankesgiuing.

Which words giue vs occasion to consider of Three points, which according to the number and order of the seuerall clauses in this verse, are these. First, the Qualitie of Gods Creatures, as they come from him, and are giuen to vs: [Euery Creature of God is [ 1] good.] Secondly, the vse of Gods Creatures, consi∣sting [ 2] in their lawfulnesse vnto vs, and our libertie vn∣to them, [And nothing to bee refused.] Thirdly, a [ 3] condition necessary on our parts, least the Creatures, otherwise good and lawfull, should become vnto vs euill and hurtfull; and that is Thankefulnes: [If it bee receiued with Thankesgiuing.] The two first set out the bountie of God towards vs; who hath made a world of Creatures, and all good, and hath not en∣uyed vs the vse of any of them: and the third, con∣taineth our dutie vnto God in regard thereof; viz. to returne vnto him, for the free vse of all his good Creatures, the tribute of our Thankes. Of these three Points it is my purpose, by Gods grace, and with your patience, to speake in such manner, as shall be most for our edification; in such measure, as the vsuall houres will allow; and in such Order, as the Text giueth them: and first of the First, from the first clause thereof; Euery Creature of God is good.

By Creature vnderstand, not onely such as are ap∣pointed for nourishment: but euen all kind of crea∣ted Beings; the g Heauen and the Earth, and h all things therein contained i visible and invisible, with all their seuerall Properties and Accidents. Of all and each of these the Apostles assertion is true; Eue∣ry Creature of God is good. Hee concludeth all kinds of meates to bee good; because, they are the Crea∣tures of God: which argument were not good, if euery Creature were not good. And by Goodnesse vnderstand, not only that goodnes ad intra, where∣by euery thing is simply and metaphysically good, in regard of the Nature, perfection, and beeing there∣of: but that goodnesse ad extra too, whereby eue∣ry thing is in the kind and in some measure endowed with an abilitie to doe some good without and be∣yond it selfe. You may call them an k Absolute, and a Relatiue Goodnes. And euery Creature hath both of these. There being in the meanest and ba∣sest of Gods Creatures, not onely an Absolute Good∣nes, whereby it is perfect in its proper kind, Quà Ens, as it hath a beeing and existence: but also a Relatiue Goodnes too; and that two-fold. One, re∣specting God the Creator: whose glory more or lesse it serueth to shew forth, Quà Creatura, as it is the Worke of his hands. Another, respecting its l fellow-Creatures: to some of whom it is some way or other seruiceable, Quà Pars Mundi, as it is a Part of the Whole; but especially seruiceable vnto Man, for whose seruice (next vnder the Glory of God) the whole was Created. The summe is. Euery Crea∣ture which God hath made is good. Good, absolutely & in it selfe; 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 seruice it doth to Man, and other Creatures.

Hereof wee neede neither further, nor other testi∣mony, then Gods owne approbation registred in the story of the Creation Gen. 1. Where wee may see Gods allowance stamped, both vpon the seuerall Creatures of each seuerall day, that they were m good: and also vpon the whole frame of the Crea∣tures, when the worke was finished; that behold they were n exceeding good. Et nusquam in toto corpore menda fuit. In this goodly systeme and fa∣bricke of Nature, that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodnesse, beauty, and perfection: yet so, as no one part is superfluous or vnprofitable; or, if consi∣dered singly and by it selfe, destitute of its proper goodnesse and vsefulnesse. As in the Naturall Body of a Man; not the least member, or string, or sinew, but hath his proper office and comlin•••••••• in the Bo∣dy: and as in the artificiall Body of a Clocke or o∣ther Engine of motion, not the least wheele, or pinne, or notch, but hath his proper worke and vse in the Engine. God hath giuen to euery thing hee hath made, that o number, weight, and measure of perfe∣ction and goodnesse, which he saw fittest for it vn∣to those ends for which hee made it. Euery Crea∣ture of God is good.

A truth so euident; that euen those among the Heathen Philosophers, who eyther denyed or doub∣ted of the Worlds Creation, did yet, by making p Ens and Bonum termes convertible, acknow∣ledge the goodnes of euery Creature. It were a shame then for vs, who q through Faith vnderstand that the worlds were framed by the word of God, if our assent vnto this truth should not bee by so much firmer then theirs, by how much our euidence for it is stronger then theirs. They perceiued the thing; wee, the ground also: they saw, it was so; we, why

it is so. Euen because it is the worke of God. A God full of goodnes; a God who is nothing but goodnesse; a God r essentially and infinitely good, yea very Goodnesse it selfe. And as is the Workeman, such is his workemanship. Not for degree, (that is here impossible;) but for the truth of the Qualitie: not alike good with him, but like to him in being good. In euery Creature there are certaine trackes and foot-steps, as of Gods Essence, whereby it hath its Being; so of his Goodnes too, whereby it also is good. The s Manichees saw the strength of this Inference: Who, though they were so injurious vnto the Creatures, as to repute some of them E∣uill; yet durst not be so absurd, as to charge the true God to be the cause of those, they so reputed. Com∣mon reason taught them: that from the good God could not proceed any euill thing; no more then Darkenesse could from the light of the Sunne, or Cold from the heate of the Fire. And therefore so to defend their Errour, as to avoid this absurdity; they were forced to maintaine another absurditie (indeed a greater, though it seemed to them the lesse of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things; and an Euill God, the Author of all euill things. If then we acknowledge, that there is but t one God, and that one God good; (and wee doe all so acknowledge;) vnles we will be more absurd then those most absurd Heretiques, wee must withall 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 euery good guift and euery perfect giuing descendeth from about from the Father of lights:) as that hee is the causer onely of what is good (for with him is no variable∣nes neither shadow of turning, saith Saint Iames.) As the Sunne who is Pater Luminum, the fountaine

and father of Lights, (whereunto Saint Iames in that passage doth apparantly allude) giueth light to the Moone, and Starres, and all the lights of heauen, and causeth light wheresoeuer hee shineth, but no where causeth darkenesse: so God the Father and fountaine of all goodnesse, so communicateth goodnesse to euery thing hee produceth, as that he x cannot produce any thing at all, but that which is good. Euery Creature of God then is good.

Which being so; certainely then, first (to raise some Inferences from the premisses for our farther instruction and vse) certainely I say; Sinne, and Death, and such things as are euill and not good, are not of Gods ma∣king, they are none of his Creatures: for all his Crea∣tures are good. y Let no man therefore say when hee is tempted and ouercome of sinne, I am tempted of God: neither let any man say when he hath done euill, it was Gods doing. God indeed preserueth the Man, actu∣ateth the Power, and ordereth the Action to the glo∣ry of his Mercy or Iustice: but he hath no hand at all in the sinfull defect and obliquity of a wicked action. There is a naturall (or rather transcendentall) Good∣nes, Bonitas Entis as they call it, in euery Action, e∣ven in that whereto the greatest sinne adhereth: and that z Goodnes is from God, as that Action is his Crea∣ture. But the Euill that cleaueth vnto it, is wholly from the default of the Person that committeth it; and not at all from God. And as for the Euils of Paine also; nei∣ther are they of Gods making. a Deus mortem non fe∣cit, saith the Author of the Booke of Wisedome, God made not death, neither doth he take pleasure in the de∣struction of the liuing: but wicked men by their words and workes haue brought it vpon themselues: b Perditio tua ex te Israel, Os. 13. O Israel, thy destruction is from thy selfe: that is; both thy sinne, whereby thou destroy∣est thy selfe, and thy Misery whereby thou art destroy∣ed,

is onely and wholly from thy selfe. Certainly God is not the cause of any Euill, either of sinne or Punishment. Conceite it thus: not the Cause of it (formally, and) so farre forth as it is Euill. For otherwise, we must know, that (materially considered) all Euils of Punishment are from God: for, c shall there be euill in the City, and the Lord hath not done it? Amos 3.6. In Euils of sinne, there is no other, but onely that Naturall or Transcendentall goodnesse (whereof wee spake) in the Action: which goodnes though it be from God, yet because the A∣ction is Morally bad, God is not said to doe it: But in Euils of Punishment, there is, ouer and besides that Naturall Goodnesse whereby they exist, a kind of Mo∣rall Goodnes, (as wee may call it, after a sort, impro∣perly, and by way of reduction,) as they are Instru∣ments of the Iustice of God: and whatsoeuer may bee referred to Iustice, may so farre forth be called good: and for that very goodnes, God may be said in some sort to bee the Author of these euils of Punishment, though not also of those other euils of sinne. In both, we must distinguish the Good from the Euill: and as∣cribe all the Good whatsoeuer it be, (Transcendentall, Naturall, Morall, or if there any other,) to God a∣lone; but by no meanes any of the Euill. Wee are vn∣thankefull if we impute any Good, but to him: and wee are vniust, if wee impute to him any thing but good.

Secondly, from the goodnes of the least Creature, guesse we at the d excellent goodnes of the great Cre∣ator. e Ex pede Herculem. God hath Imprinted as be∣fore I said, some steps and footings of his goodnes in the Creatures: from which we must take the best scant∣ling, we are capable of, of those admirable and inex∣pressible and vnconceiuable perfections that are in him. There is no beholding of the body of this Sunne, who dwelleth in such a f glorious light as none can attaine vnto;

that glory would dazle with blindnesse the sharpest and most Eagly eye that should dare to fix it selfe vpon it, with any stedfastnes: enough it is for vs, from those g rayes and glimmering beames which he hath scarte∣red vpon the Creatures, to gather how infinitely he ex∣ceedeth them in brightnes and glory. h 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 reuealed word teach vs, what we should neuer haue learned from the Creatures without it: yet, fitted to our capacity, it teacheth no otherwise then by resem∣blances taken from the Creatures. i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as St. Paul calleth it Rom. 1. the whole Latitude of that, which may be knowne of God, is manifest in the Crea∣tures: and the invisible things of God not to be vnderstood but by the things that are made. S. Baesill therfore cal∣leth the world k 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very schoole where the knowledge of God is to be learned: and there is a double way of teaching, a twofold method of tray∣ning vs vp into that knowledge in that schoole; that is to say, l Per. Vi•••• negationis, and per viam Eminentiae. First, m Viâ negationis: looke whatsoeuer thou findest in the Creature, which fauoureth of defect or imperfe∣ction; and know God is not such. Are they limited; subiect to change, composition, decay, &c? Remoue these from God: and learne that he is infini••e, simple, vnchangeable, eternall. Then Viâ Eminentiae: looke whatsoeuer perfection there is in the Creature in any de∣gree; and know that the same, but (infinitely and in∣comparably) more eminently, is in God. Is there Wisedome, or Knowledge, or Power, or Beautie, or Great∣nesse, or Goodnesse, in any kinde or in any measure, in a∣ny of the Creatures? Affirme the same, but without measure of God: and learne that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In euery good thing so differently excellent a∣boue

and beyond the Creatures; as that, though yet they be good, yet compared with him they deserue not the name of good n There is none good but one, that is God. Mark. 10. None good, as hee: simply, and ab∣solutely, and essentially, and of himselfe such. The Creatures that they are good, they haue it from him; and their goodnes dependeth vpon him: and they are good but in part, and in some measure, and in their owne kinds. Whensoeuer therefore we finde any good from, or obserue any goodnes in any of the Creatures: let vs not bury our meditations there, but raise them vp by those stayres (as it were) of the Creatures, to contem∣plate the great goodnes of him their Creatour. We are vnhappie truants; if in this so richly furnished schoole of Gods good Creatures; we haue not learned from them at the least so much knowledge of him and his goodnes, as to admire, and loue, and depend vpon it and him. Looke vpon the Workemanship, and accordingly judge of the Workeman: Euery Creature of God is good: surely then the Creator must needs excell in goodnesse.

Thirdly; there is in men, amongst other cursed fruites of selfe-loue, an aptnes to measure things, o not by the leuell of exact Truth, but by the modell of their owne ap∣prehensions. Who is there, that cannot fault anothers worke? The p Cobler could espy something amisse in Apelles his master-piece; because the picture was not drawne just according to his fancy. If a thousand of vs heare a Sermon, scarce one of that thousand, but he must shew some of that litle wit he hath in disliking somthing or other: There the Preacher was too elaborate, here too loose; that point he might haue enlarged, contracted this; he might haue beene plainer there, shewed more lear∣ning here; that obseruation was obuious, that exposi∣tion enforced, that proofe impertinent, that illustration common, that exhortation needlesse, that reproofe vnsea∣sonable: one misliketh his Text, another his Method,

a third his stile, a fourth his voyce, a fifth his mem••ry; euery one something. A fault more pardonable if our Censures stayed at the workes of men, like our selues; and q Momus-like we did not quarrell the workes of God also, and charge many of his good Creatures, either with manifest ill, or at least wise with vnprofitablenes. r Why was this made? or why thus? what good doth this, or what vse of that? It had perhaps beene better, if this or that had neuer bin; or if they had beene otherwise. Thus we sometimes say or thinke. To s rectifie this corruption, remember this first clause of my Text, E∣uery Creature of God is good. Perhaps thou seest not, what good there is in some of the Creatures: like e∣nough so: but yet consider, there may bee much good, which thou seest not. Say, it giueth thee no nourishment: Possibly it may doe thee t seruice in some other kinde. Say, it neuer yet did that: yet it may doe hereafter. La∣ter times u haue found out much good vse of many Creatures, whereof former ages were ignorant: and why may not after times find good in those things, which doe vs none? Say, it neuer did, nor euer shall do seruice to man, (although who can tell that?) yet who knoweth but it hath done, or may doe seruice to some o∣ther Creature, that doth seruice to man? Say, nor that neither: yet this good thou mayst reape euen from such Creatures, as seeme to affoord none; to take x know∣ledge of thine owne ignorance, and to humble thy selfe thereby, who art so farre from comprehending the es∣sence, that thou canst not comprehend the very workes of God. The most vnprofitable Creatures profit vs, at least this way: y Visu, sinon vsu, as Bernard spea∣keth; if not to vse them, yet to see in them, as in a glasse Gods wisedome, and our owne ignorance. And so they doe vs good; if not z cedendo in cibum, if not exhiben∣do ministerium, in feeding and seruing vs; yet exercendo

ingenium, as the same Bernard speaketh; in exercising our wits and giuing vs a sight of our ignorance.

But yet those Creatures, which are apparantly hurt∣full to vs; as Serpents, and Wild-beasts, and sundry poy∣sonous plants; but aboue all, the Diuels, and cursed. An∣gels: May we not say, they are ill, and justly both blame and hate them? Euen these also are good, as they are the Creatures of God, and the workmanship of his hands. It is onely through sinne, that they are Euill: eyther to vs, as the rest, or in themselues, as the Diuels. These (now wicked) Angels were glorious Creatures at the first: by their owne voluntary transgression it is, that they are now the worst, and the basest. And as for all the other Creatures of God, made to doe vs service; they were at the first, and still are good in themselues: if there cleaueth to them any euill, whereby they become hurt∣full to vs, that is by accedent; and wee haue to thanke none but our selues for that. For who, or what could haue harmed vs, if we had beene followers of that which was good? It was a not of their owne accord, but through our sinfulnesse, that the Creatures became sub∣iect vnto vanity, and capable eyther to doe or to suffer ill. They had beene still harmelesse, if we had bin still fault∣lesse: it was our b sinne, that at once forfeited both our innocency, and theirs. If then we see, any ill in them, or finde any ill by them; let vs not lay the blame, our wreake our hatred vpon them: let vs rather bestow our blame and hatred where it is most due, the blame vpon our selues, the hatred vpon our sinnes. If Balaam had done iustly, he should haue spared the c Asse, and haue corrected himselfe: but the false Prophet doth the fault, and the poore beast must beare both blame and strokes. When we suffer, we curse, or at the easiest blame the Creatures: this weather, that floud, such a storme, hath blasted our fruites, sanded our grounds, shipwrackt our wares, and vndone vs: when alas these haue neyther

heart nor strength against vs, but what our selues put into them by our sinnes. Euery sence of euill thereof in or from the Creatures, should worke in vs a sence of our disobedience vnto God, should encrease in vs a detestati∣on of the sinnes we haue committed against God, should teach vs by condemning our selues, to acquite the good Creatures of God: which as they are good in themselues, so should they haue beene euer and onely good vnto vs, if wee had beene true to our selues, and continued good and faithfull seruants vnto God. They are all good: doe not thou accuse any of them, and say they are euill; doe not thou abuse any of them, and make them euill.

Hitherto of the first Point, the Goodnesse of the Crea∣tures; Euery Creature of God is good. Followeth the second, which is their vse: consisting in their lawfulnesse vnto vs, and our liberty vnto them; euery Creature of God is good, and nothing to bee refused. [Nothing.] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather thinke the Apostle intendeth it) no Creature of God, whereof we may haue vse or service in any kinde whatsoeuer. Nothing, which may yeeld vs any com∣fortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due so∣briety, and other requisite conditions;) nothing is to bee refused. By which Refusall 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 Crea∣tures shall anone appeare:) but the thing he forbiddeth is, the forbearance of the Creature, as vpon immediate tye of Conscience; viz. eyther out of a superstitious opi∣nion of the vnlawfulnesse of any creature, for some sup∣posed naturall or legall vncleannesse in it, or out of a like superstitious opinion of some extraordinary perfection, or operatiue and effectuall holinesse in such refusall. The

Point is this. All the Creatures of God are lawfull for vs to vse: so as it is against Christian liberty, eyther to charge the vse of them with sinne, or to place holinesse in the abstaining from them.

Our Apostle often teacheth this Point. In Rom. 14. at Psal. 20. d [All things are pure:] and at Psa. 14, there he deliuereth it as a certaine truth, and vpon knowledge, e [I know and am perswaded by the Lord Iesus, that there is nothing vncleane of it selfe:] and therefore he impu∣teth it as an errour and weakenes in judgement to them that refused some kind of meates out of a superstitious opinion, or but timorous feare of their vnlawfulnes, at Psal. 2. f [One beleeueth hee may eate all things: ano∣ther, who is weake, eateth hearbes:] And in 1. Cor. 10. g [Whatsoeuer is sold in the shambles that eate, asking no question for Conscience sake:] and anon Psal. 27, h [if an vnbelieuer bid you to a feast and you be disposed to goe; Whatsoeuer is set before you, eate, asking no question for con∣science sake.] And to the end we might know the liber∣tie he there giueth to extend to all other Creatures as well as meates, he pronounceth of them all vniuersally at Psal. 23, i [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All things are lawfull for me]. And so he doth in Tit. 1.15. vniuersally too; k [Omnia munda mundis, To the pure all things are pure.] From all which Testimonies wee may conclude, there is no vnlawfulnesse or impurity in any of the Creatures, but that wee may with security of conscience, freely vse them without sinne. If wee vse them doubtingly a∣gainst Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobrietie; they become indeed in such cases sinfull vnto vs: But that is through our default, not theirs; who sinfully abuse that, which wee might lawfully vse. And that abuse of ours, neither l defileth the things themselues; nor ought to m preiudice the liberty of another, that may vse them well.

And as there is no sinne in the vse: so neither is there any religion or perfection to be placed in the refusall of a∣ny of Gods Creatures. Rather on the contrary, to ab∣staine from any of them, out of a conceit of any such per∣fection or holinesse, is it selfe a sinfull superstition. Our Apostle ranketh it with Idolatrous n Angel-worship, and condemneth it as a Will-worship, Colos. 2. from ••s. 16. to the end of the Chapter. The subiecting of our selues to those and such like ordinances, Touch not, tast not, handle not; though it may haue a shew of wisedome in will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set vs free, and a reuiuing of those rudiments of the world, from which we are dead with Christ. Eue∣ry Creature of God is good; and nothing to be refused, out of a superstitious either feare of vnlawfulnesse or o∣pinion of holines.

Now the Ground of this our Right or Liberty vnto the Creatures is double: the one, Gods ordinance at the first Creation; the other Christs purchase in the worke of Redemption. At the Creation, God made all thinges for mans vse, as hee did man for his owne seruice; and as he reserued to himselfe his absolute Soueraignty ouer Man; so he gaue vnto man a kind of limited o Soue∣raignty ouer the Creatures, in Gen. 1. p He hath put all things in subiection vnder our feete, saith Dauid, Psal. 8. Which dominion ouer the Creatures was one speciall branch of that glorious q Image of God in vs, after which wee were created: and therefore was not, nor could be absolutely r lost by sinne; but onely decayed and defaced, and empaired, as the other branches of that Image were. So that, albeit man by sinne lost a great part of his Soueraignty, (s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as speaketh St. Chrisostome,) especially so farre as concer∣neth the execution of it; many of the Creatures being

now rebellious & noysome vnto Man and vnanswering his commands and expectations: yet the Right still remai∣neth euen in corrupt nature; & there are still to be found some tracings and Characters, as in Man of superioritie, so in them of subiection. But those t dimme, and con∣fused, and scarce legible: as in old Marbles, and Coines, and out-worne Inscriptions, we haue much a doe to find out what some of the letters were.

But if by sinne we had lost all that first title we had to the Creature, wholly and vtterly: yet God hath been pleased graciously to deale with vs, we are fully as well as before. God the Father hath graunted vs, and God the Sonne hath acquired vs, and God the Holy Ghost hath sealed vs a new Patent. By it, whatsoeuer Defect is, or can be supposed to be, in our old Evidence, is supplyed, and by vertue of it, we may make fresh challenge and re∣nue our claime vnto the Creatures. The blessed Sonne of God u hauing made peace through the blood of his Crosse, hath reconciled vs to his Father; and therein also re∣conciled the Creatures both to vs and him: reconciling by him (saith our Apostle Col. 1.20.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things (not men onely) vnto himselfe. For God hauing giuen vs his Sonne x the heyre of all things; hath he not y with him giuen vs all things else? hath he not permitted vs the free vse of his Creatures in as ample Right as e∣uer? z If the Sonne haue made vs free we are free indeede. And as verily as Christ is Gods, so verily (if we be Christs) all things are ours. This Apostle setteth downe the whole series and forme of this spirituall Hie∣rarchy, (if I may so speake,) this subiection and sub∣ordination of the Creatures to Man, of Man to Christ, of Christ to God, 1. Cor. 3. a All are yours, and yee are Christs, and Christ is Gods.

Strengthened with this double title, what should hin∣der vs from possession? Why may we not freely vse that libertie, which was once giuen vs by God, and againe

restored vs by Iesus Christ? Why should we not b stand fast in, and contend earnestly for the maintenance of that libertie, wherewith Christ hath set vs free: by re∣jecting all fancies, opinions, and Doctrines, that any way trench vpon this our Christian prerogatiue; or seeke ey∣ther to shorten, or to corrupt, our freedome vnto, and power ouer the Creatures? First, If any shall oppose the legall Prohibitions of the Old Testament; whereby some Creatures were c forbidden the Iewes, pronoun∣ced by God himselfe vncleane, and decreed vnlawfull: it should not trouble vs. For, what euer the principall reasons were, for which those prohibitions were then made vnto them (as there bee diuers reasons giuen thereof by Diuines both ancient and moderne;) cer∣taine it is, they now concerne not vs. The Church, du∣ring her nonage and pupillage, (though she were d heyre of all, and had right to all; yet) was to bee held vnder Tutors and Gouernors, & to be trayned vp vnder the law of Ceremonies as e vnder a Schoolemaster, during the appointed time. But f when the fulnesse of the time ap∣pointed was come, her war••ship expired, and liuery sued out (as it were;) by the comming and suffering of Christ in the flesh: the Church was then to enter vp∣on her full royalties, and no more to be burdened with those g beggerly rudiments of legall obseruances. The h handwriting of Ordinances was then blotted out; and the muddy i partition wall broken downe; and the legall impuritie of the Creatures scowred off; by the k blood of Christ. They haue little to doe then, but withall much to answere; who, by seeking to bring in Iudaisme againe into the Christian Church, eyther in whole or in part, doe thereby as much as lyeth in them, (though perhaps vnawares to themselues, yet in deed and in truth) l euacuate the Crosse of Christ. In that m large sheete of the Creatures, which reacheth from heauen to the earth, whatsoeuer we finde, wee may freely kill, and

eate, and vse euery other way to our comforts without scruple. God hauing cleansed all; wee are not to call or esteeme any thing common or vncleane: God hauing [ 2] Created all good, we are to refuse nothing. If any shall oppose secondly, the seeming morality of some of these prohibitions; as being giuen n before the Law of Cere∣monies, pressed from o Morall reasons, and confirmed by p Apostolicall Constitution since; vpon which ground some would impose vpon the Christian Church [ 3] this, as a perpetuall yoke, to abstaine from blood: Or thirdly, the prophanation which some Creatures haue contracted by being vsed in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things; as q Achans wedge was, and the Brazen Serpent which Hezechiah stamped to powder; vpon which ground also some others haue inferred an vtter vnlawfulnesse to vse any thing in the Church, which was abused in Popery, by calling them ragges and reliques of Idolatry: neyther this, nor that ought to trouble vs. For although neither my ayme, (which lyeth another way,) nor the time, will permit me now to giue a just and full and satisfying answere to the seuerall instances, and their grounds: yet the very words and waight of my Text, doe giue vs a cleere re∣solution in the generall, and sufficient to rest our Con∣sciences, and our judgements and practice vpon; that, notwithstanding all pretensions of reason to the con∣trary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here layd a sure foundation, and impregnable: in that hee groundeth the vse vpon the Power; and from the Good∣nesse of the Creature inferreth the lawfulnesse of it. [E∣uery Creature of God is good: and nothing to bee refused.] Hee concludeth; it is therefore not to be refused, be∣cause it is good. So that looke whatsoeuer Goodnesse there is in any Creature; that is, whatsoeuer naturall

Power it hath, which either immediately and of it selfe is, or may by the improuement of humaine art and in∣dustry be taught to be, of any vse vnto man, for neces∣sity, nourishment, seruice, lawfull delight or other∣wise: the Creature, wherein such goodnes or power is to be found, may not be refused as vpon tye of Consci∣ence; but that power and goodnesse it hath, may lawfully be employed to those vses, for which it is meete in re∣gard thereof: Euer prouided, we be carefull to obserue all those requisite conditions, which must guide our consciences, and regulate our practise, in the vse of all lawfull and indifferent things. They that teach other∣wise, lay burdens vpon their owne consciences which they neede not, and vpon the consciences of their brethren which they should not; and are iniurious to that liberty which the blessed Sonne of God hath purchas••d for his Church, and which the blessed spirit of God hath as∣serted in my Text.

Iniurious in the second place, to this branch of our Christian liberty, is the Church of Rome: whom Saint Paul in this passage hath branded with an indeleble note of infamy; in as much as those very doctrines, wherein he giueth in••tance as in doctrines of Deuils, are the re∣ceiued Tenets and Conclusions of that Church. Not to insist on other preiudices done to Christian liberty, by the intollerable vsurpations of s the man of sin, who ex∣erciseth a spirituall Tyranny ouer mens Consciences, as opposite to Euangelicall liberty, as Antichrist is to Christ: let vs but a little see, how she hath fulfilled Saint Pauls prediction in teaching lying and Diuelish doctrines and that with scared consiences and in Hypocrisie, in the two specialities mentioned in the next former verse, viz. forbidding to Marry, and commanding to abstaine from Meates.

Marriage, the holy Ordinance of God, instituted in the t place and estate of innocency, honoured by u Christs

p••esence at Canae in Galilee; the se••••ie••ples of the Church, and the x sole allowed remedie against incontinencie and burning lusts; by the Apostle commended as y honou∣rable in all men, and commanded in case of z vstion to all men: is yet by this purple strumpet forbidden, and that sub mortal••, to Bishops, Priests, Deacons, Sub∣deacons, Monkes, Fryers, Nunnes: in a word, to the whole Clergie (as they extend that title) both Secular and Regular. Wherein besides the Diuelishnes of the Doctrine, in contrarying the Ordinance of God, and in denying men subiect to sinfull lusts the lawfull remedie, and so casting them vpon a necessity of sinning, see if they doe not teach this lye with scared consciences. For with what Conscience can they make the same thing a Sacrament in the Lay; and a Sacriledge in the Clergy? With what Conscience permit stewes; and forbid Mar∣riage? With what conscience alledge Scriptures for the single life of Priests; and yet confesse it to bee an b ordinance onely of Ecclesiasticall and not of Diuine right? With what conscience confesse fornication to be against the Law of God, and Priests marriage onely a∣gainst the Law of holy Church; and yet make marriage in a Priest a c farre fouler sinne then ••ornication, or incest? with what conscience exact a vow of continen∣cie from Clearks, by those Canons, which d defend their open incontinency? With what conscience for∣bid lawfull marriages to some; and yet by dispensation allow vnlawfull marriages to others.

And is not the like also done in the other particular, concerning Meates? The lawes of that Church forbid∣ding some e orders of men, some kind•• of meates per∣petually, and all men some meates vpon certaine dayes: and that not for Ciuill respects; but with opinion of satisfaction, yea merit, yea and supererogation too. In which also, besides the Diuelishnes of the Doctrine, in corrupting the profitable and religious exercis•• of

fasting, and turning it into a superstitious obseruation of Dayes and Meates: judge if they doe not teach this lye also, as the former, with seared Consciences. For with what conscience can they allow an ordinary Con∣fessour to absolue for Murder, Adultery, Periury, and such petty crimes; but reserue the great sinne of Eating flesh vpon 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 surfetting vpon the delicatest fi∣shes and confections, none? With what conscience pre∣tend they forbid such and such meates, for the taming of the flesh; when they allow those that are farre more nutritiue of the flesh, and incentiue of fleshly lusts? With what conscience inio••ne such abstinence for a penance, and then presently release it againe for a peny? Indeed the Glosse vpon the f Canon, that doth so, hath a right worthy and a right wholesome note: Note, saith the g Glosse, that he who giueth a peny to redeeme his fast, though he giue money for a spirituall thing, yet he doth not commit Symonie, because the contract is made with God. If these men had not seared vp their consciences: would they not thinke you feele some checke at the broaching of such ridiculous and inconsistent stuffe, as floweth from these two heads of Diuelish Doctrines; of forbidding to Marry, and commanding to abstaine from Meates?

I deny not, but the bands of that strumpet, the Do∣ctor▪ 〈◊〉〈◊〉 ••hat Church, haue their colourable pretences whe•••• with to blanch ouer these errours: else the lyes would be palpable; and they should not otherwise fill vp the measure of their Apostacy, according to my Apostles prophecie, in teaching these lyes in Hypocrisie. But the colours, though neuer so artificially tempered, and neuer so handsomely layd on; are yet so thin: that

a steddy eye, not bl••ered with preiudice, may discerne the Lye through them, for all the Hypocrisie. As might ea∣sily be shewen; if my entended course led me that way, and did not rather direct me to matter of more profi∣table and vniuersall. Hauing therefore done with them it were good for vs in the third place, (that we might know our owne freehold with better certainty, and keepe our selues within our due bounds;) to inquire a little what is the just extent of our Christian liberty vnto the Creatures, and what restraints it may admit. A point very needfull to bee knowne for the resolution of many doubts in conscience, and for the asking of many questions and dispu••es in the Church: which are of ve∣ry noysome consequence, for want of right information herein, I haue other matter also to entreate of: and therefore since I may not allow this enquiry so large a discourse, as it well deserueth: I shall desire you to take into your Christian consideration, these Positions fol∣lowing.

The First. Our Christian liberty extendeth to all the Creatures of God. This ariseth clearely from what hath beene already deliuered: and the testimonies of Scripture for it are expresse. h All things are Pure; i All things are lawfull; k All are yours; elsewhere: and here, Nothing to be refused.

The second Position. Our Christian libertie equally respecteth the vsing▪ and the not vsing of any o•• Gods Creatures. There is no Creature; but a Christian man by vertue of his libertie, as hee may vse it vpon just oc∣casion, so hee may also vpon just cause refuse it. l All things are lawfull for mee, saith St. Paul, but I will not be brought vnder the power of any thing. Where he establi∣sheth this libertie in both the parts of it: libertie to vse the Creatures, or else they had not all beene lawfull for him; and yet libertie not to vse them, or else he had bin vnder 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 bee eyther vsed or not vsed, according as the rules of godly discretion, circumstances duely considered, shall direct.

The Third Position. Our Christian liberty for the vsing or not vsing of the creature, may without preju∣dice admit of some restraint in the outward practise of it. Ab illicitis semper, quandoque & a licitis; I thinke it is St. Gregories: A Christian must neuer doe vnlawfull; nor yet alwaies, lawfull things. St. Paul had liberty to eate flesh, and hee vsed that liberty, and ate flesh: yet hee knew there might bee some cases, wherein to abridge himselfe of the vse of that liberty so farre, as n not to eate flesh whilst the world standeth. But what those Restraints are, and how farre they may bee admitted without prejudice done to that liberty, that wee may the better vnderstand: let vs goe on to

The Fourth Position. Sobriety may and ought to re∣straine vs in the outward practise of our Christian li∣berty. For our Dyet, all Fish, and flesh, and folwe, and fruites, and spices, are lawfull for vs, as well as Bread and herbes: but may we therefore with chri••tlesse pro∣digality and exquisite royall fare delisiously and sump∣tuously euery day, vnder pretence of Christian liberty? Likewise for our Apparell; all stuffes and colours, the richest silkes, and furres, and dyes are as lawfull for vs, as cloath, and leather, and sheepes-russet: Christan liber∣ty extendeth as well to one as another. But doe wee thinke that liberty will excuse our pride, and vanity, and excesse, if we ruffle it out in silkes and scarlets, or otherwise in stuffe, colour, or fashion vnsuteably to our yeares, sexe, 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 Mariages, in other things: wee ought as

well to consider, what in Christian sobriety is meete for vs to doe; as what in Christian liberty may bee done. Scarce is there any one thing, wherein the Diuell putteth s••urres vpon vs more frequently, yea & more dangerously too, (because vnsuspected:) then in this very thing, in making vs take the vttermost of our freedome in the vse of indifferent things. It therefore concerneth vs so much the more, to keepe a sober watch ouer our selues and soules, in the vse of Gods good Creatures: lest o∣therwise, vnder the fayre title and habite of Christian liberty, we yeeld our selues ouer to a carnall licencious∣nesse.

The Fift Position. A•• Sobriety: so Charity also may, and ought to restraine vs in the outward exercise of our Christian liberty. Charity, I say, both to our selues, and others. First, to our selues: for regular charity begin∣neth there. If we are to cut off our right hand, and to plucke out our right eye, and to cast them both from vs, when they offend vs: much more then ought we to deny our selues the vse of such outward lawfull things, as by experience we haue found, or haue otherwise cause to suspect to be hurtfull eyther for our bodies, or soules. So a man may, and should refraine from meates, which may endanger his bodily health: But how much more then from euery thing, that may endanger the health of his soule? If thou findest thy selfe enflamed with lust, by dancing; if enraged with choler, by game: if temp∣ted to couetousnes, pride, vncleannes, superstition, cruelty, any sinne, by occasion of any of the Creatures: it is better for thee, to make a couenant with thine eyes, and eares, and hands, and sences, (so farre as thy condi∣tion and Calling will warrant thee,) not to haue any thing to doe with such things: then by satisfying them therewith, cast both thy selfe and them into Hell. Bet∣ter, by our voluntary abstinence, to depart with some of our liberty vnto the Creatures: then by our volun∣tary

transgession forfeit all and become the Diuels cap∣tiues.

But Charity, though it begin at home, yet it will a∣broad: and not resting at our selues, reacheth to our bre∣thren also: of whom we are to haue a due regard in our vse of the creatures. An argument, wherein St. Paul often enlargeth himselfe: as in Rom. 14. and 1. Cor. 8. the whole Chapters throughout, and in a great part of 1. Cor. 10. The resolution euery where is, that p all things be done to edification: that things lawfull become q inexpedient, when they offend rather, then edifie: that though r all things indeed are pure, yet it is euill for that man which vseth them with offence: that albeit flesh and wine and other things be lawfull, yet s it is good neyther to eate flesh, nor to drinke wine, nor to doe any thing, where∣by a mans brother stumbleth, or is offended, or is made weake. Hitherto appertaineth that great and difficult common-place of scandall, so much debated and dispu∣ted of by Diuines. The Questions and Cases are mani∣fold; not now to bee rehearsed, much lesse resolued, in particular: But the Position is plaine in the generall, that in case of Scandall, for our weake brothers sake, we may, and sometimes ought, to abridge our selues of some part of our lawfull Libertie.

Besides these two, Sobrietie and Charity; there is yet one restraint more, which ariseth from the duty wee owe to our Superiours, and from the bond of Ciuill o∣bedience: which if it had beene by all men as freely ad∣mitted, as there is just cause it should, how happy had it beene for the peace of this Church? Concerning it, let this be our Sixth Position. The determination of Superiours may and ought to restraine vs in the outward exercise of our Christian liberty. We must t submit our selues to euery ordinance of man, saith Saint Peter, 1. Pet. 2.13. and it is necessary we should doe so: for so is the will of God, vers. 15. Neither is it against Christian

liberty if wee doe so; for we are still as free as before: rather if we doe not so, we abuse our liberty for a cloake of maliciousnesse, as it followeth there, vers. 16. And St. Paul telleth vs we u must need•• be subiect not onely for feare, because the Magistrate x carrieth not the Sword in vaine, but also for conscience sake, because y the powers that are ordained of God. This duty, so fully pressed and so vniformely by these two grand Apostles, is most apparant in priuate 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 seruants in the vse of those indifferent things; whereto yet they, as Christians, haue as much libertie as hee. The seruant, though he be z the Lords free-man, yet is limited in his dyet, lodging, livery, and many other things by his ma∣ster: and hee is to submit himselfe to his masters ap∣pointment in these things, though perhaps in his pri∣vate affection he had rather his master had appointed otherwise, and perhaps withall in his priuate judgement doth verily thinke it fitter his Master should appoint otherwise. If any man vnder colour of Christian liberty shall teach otherwise, and exempt seruants from the obedience of their Masters in such things: St. Paul in a holy indignation inueigheth against such a man, not without some bitternesse, in the last Chapter of this E∣pistle, as one that is proud, and knoweth nothing as hee should doe, but doateth about questions and strife of words, &c. vers. 3.5.

Now looke what power the Master hath ouer his seruants for the ordering of his family; no doubt the same at the least, if not much more, hath the supreame Magistrate ouer his subiects, for the peaceable order∣ing of the Common-wealth: the Magistrate being Pa∣ter Patria, as the Master is Pater familias. Whosoe∣ver then shall interpret the determinations of Ma∣gistrates in the vse of the Creatures to be contrary to

the liberty of a Christian: or vnder that colour shall ex∣empt inferiours from their obedience to such determi∣nations, he must blame St. Paul; nay, he must blame the Holy Ghost, and not vs, if he heare from vs that he is proud, and knoweth nothing, and d••ateth about vn∣profitable questions. Surely, but that experience shew∣eth vs it hath beene so, and the Scriptures haue fore∣tould vs that it should be so: that there should bee differences, and sidings, and part-takings in the Church: a man would wonder how it should ever sinke into the hearts and heads of sober vnderstanding men, to deny eyther the power in Superiours to ordaine, or the necessity in Inferiours to obey Lawes and constitutions, so restraining vs in the vse of the Creatures.

Neyther let any man cherish his ignorance herein: by conceipting, as if there were some difference to be made betweene Ciuill and Ecclesiasticall things, and Lawes and Persons in this behalfe. The truth is, our liberty is equall in both: the power of Superiours for restraint equall in both, and the necessity of obedience in Inferiours equall in both. No man hath yet beene able to shew, nor I thinke euer shal be, a reall and substantiall difference indeed betweene them, to make an inequa∣lity. But that still, as ciuill Magistrates haue some∣times, for just politique respects, prohibited some trades, and manufactures, and commodities, and enioy∣ned othersome, and done well in both: so Church-gouernours may vpon good considerations, say it bee but for order and vniformities sake, prescribe the times, places, vestments, gestures, and other Ce∣remoniall circumstances to bee vsed in Ecclesisticall Of∣fices and assemblies. As the Apostles in the first Coun∣cell holden at Ierusalem in Act. 15. layd vpon the Churches of the Gentiles for a time, a restraint from the eating of Blood, and things sacrificed to Idols, and strangled.

Thus we see our Christian liberty vnto the Creatures may without preiudice admit of some restraints in the outward exercise of it: and namely from the three re∣spects, of Christian Sobrietie, of Christian Charity, and of Christian Duty and Obedience. But now in the com∣paring of these together; when there seemeth to be a repugnancy betweene one and another of them, there may be some difficulty: and the greatest difficultie, and which hath bred most trouble, is in comparing the cases of Scandall and Disobedience together, when their seemeth to be a repugnancy betweene Charity and Du∣tie. As for example. Suppose in a thing which simply and in it selfe wee may lawfully according to the Liber∣ty wee haue in Christ, either vse or forbeare; Charity seemeth to lay restraint vpon vs one way, our weake brother expecting we should forbeare, and Duty a quite contrary way. Authoritie requiring the vse: in such a case what are we to doe? It is against Charity to of∣fend a brother; and it is against Duty, to disobey a su∣periour. And yet something must be done: eyther we must vse, or not vse; forbeare, or not forbeare. For the vntying of this knot, (which, if we will but lay things rightly together, hath not in it so much hardnesse as it seemeth to haue;) let this be our seuenth Position. In the vse of the Creatures, and all indifferent things, we ought to beare a greater regard to our publique Gouer∣nours, then to our Priuate Brethren; and bee more carefull to obey them, then to satisfy these, if the same course will not in some mediocritie satisfie both. Alas, that our Brethren who are contrary minded, would but with the spirit of Sobrietie admit common Reason to be vmpire in this case: Alas, that they would but consi∣der, what a world of Contradictions would follow vpon the contrary Opinion, and what a world of Confusions vpon the contrary practise. Say what can be said, in the behalfe of a Brother: all the same, and more may bee

faid for a Gouernour. For a Gouernour 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 Gouernour: because he is my Bro∣ther too, being a man, and a Christian, as well as the o∣ther is. And the same Charity, that bindeth me to sa∣tisfie another Brother, equally bindeth mee to satisfie this. So that, if we goe no farther, but euen to the com∣mon bond of Charity, and relation of Brotherhood: that maketh them equall at the least: and therefore no reason, why I should satisfie one that is but a Priuate Brother: rather then the publique Magistrate, who (that publique respect set aside) is my Brother also. When the scales hang thus euen: shall not the accession of a Magistracie to common Brotherhood in him, and of Duty to common Charity in mee, be enough to cast it cleare for the Magistrate? Shall a seruant in a fami∣ly, rather then offend his fellow-seruant, disobey his Master? And is not a double scandall against Charity and Duty both, (for Duty implyeth Charity,) grea∣ter then a single scandall against Charity alone? If pri∣uate men will bee offended at our Obedience to publique Gouernours: we can but be sorry for it: Wee b may not redeeme their offence by our disobedience. Hee that taketh offence, where none is giuen, sustaineth a double person; and must answere for it, both as the gi∣uer and the taker. If offence be taken at vs, there is no woe to vs for it, if it doe not come by vs: c Woe to the man by whom the offence commeth: and it doth not come by vs, if wee doe but what is our duty to doe. The Rule is certaine and equitable; The respect of private scandall ceaseth, where lawfull authority determineth our liberty: and that restraint which proceedeth from speciall Duty, is of superiour rea∣son to that which proceedeth but from Common Cha∣rity.

Three Moderatours then of our Christian liberty to the Creatures we are to allow off; Sobrietie, Cha∣rity, and Duty▪ vnto euery of which a just regard ought to be had. Neither neede we feare, if we suffer Sobrie∣tie on one side, and Charity on another, and Duty on a third, thus to abridge vs in the vse of our Christian liberty; that by little and little it may be at length so pared away among them, that there may bee little or nothing left of it. To remoue this suspition; let this be our Eighth and last Position. No respect whatsoeuer can, or ought to diminish the inward freedome of the conscience to any of the Creatures. And this inward freedome is it, wherein especially consisteth our Chri∣stian liberty to the Creature. This freedome we are all bound to maintaine to the vtmost of our powers; and not to suffer our selues to be made d the seruants of men, (otherwife then in e seruing one anoth••r by loue:) but to f stand fast in the liberty wherein Christ hath set vs free. Now this Liberty consisteth in a certaine resolu∣tion of judgement, and a certaine perswasion of ••onsci∣ence arising thence, that all the creatures of God are in themselues lawfull, and free for vs either to vse, or refuse, as wee shall see it expedient for vs: and that neither the vse not the ••orbearance of them, doth of it selfe either com••tend or discommend vs vnto God; or a∣ny way either please him as a part of his worship, or of∣fend him as transgression of his Law. g The Kingdome of God is not meate and drinke, saith Saint Paul: h nei∣ther of wee 〈◊〉〈◊〉, are wo••••he better; neither the worse if wee doe not eate; nor on the contrary. Now here is the wickednesse, and the vsurpation of the High Priest of foure; that he challengeth to himselfe a spirituall power ouer the consciences of men, which is the greatest tyran∣ny that euer was, or can be exercised in the world: lay∣ing impuri••y vpon the things he forbiddeth; and an∣no••ing operatiue holinesse, and power both satisfactory,

and meritorious, to the things hee inioyneth. Which v∣surpation, whosoeuer hateth not in him with a perfect ha∣tred: is justly vnworthy of, and shamefully vnthankefull for, that liberty and freedome, which the blessed Sonne of God, hath purchased for his Church.

But this inward freedome once established in our hearts, and our consciences, fully perswaded therof: let vs thence∣forth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobrietie, Charitie, and Dutie shall require. For wee must know, that the Li∣berty of a Christian is not in eating, and wearing, and doing, what and when and where and how he list; but in being assu∣red that it is all one before God, (in the things themselues barely considered,) whether hee eate or not eate, weare or not weare, doe or not doe, this or that, and that therefore, as he may vpon iust cause eate, and weare, and doe; so he may vpon just cause also refuse to eate, or weare, or doe, this thing or that. Indeed otherwise, if wee 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 tyed ad alteram partem contradictionis precisely: and not left indifferent and equall to either? If then the re∣gards of Sobrietie, Charity, or Duty, doe not require a for∣bearance, thou knowest euery Creature of God is good, and nothing to bee refused: thou hast thy Liberty therefore, and mayest according to that liberty freely vse that Creature. But if any of those former respects require thou shouldest forbeare; thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy li∣berty therefore here, as before, and oughtest according to that liberty, freely to abstaine from that Creature. Both in vsing, and refusing, the Conscience is still free: and as well the vse as the refusall, and as well the refusall as the vse, doe equally and alike belong to the true libertie of a Christian.

We haue seene now, what liberty God hath allowed vs: and therein we may see also his great goodnesse and bounty towards vs, in making such a world of Creatures, and all of

them good, [Euery Creature of God is good;] & not enuying vs the free vse of any of those good Creatures, [Nothing to be refused,]. But where is our Duty, answerable to this Bounty? Where is our thankefulnes, proportionable to such receipts? Let vs not reioice too much in the Creatures good∣nes, nor glory too much in our freedome thereunto: vnlesse there be in vs, withall, a due care and conscience to per∣forme the Conditio••, which God requireth in lieu thereof; neither can their goodnes doe vs good; nor our freedome exempt vs from evill. And that condition is, the Dutie of thankesgiuing: expressed in the last clause of the verse, [If it be receiued with thankesgiuing.] Forget this prouis••: and we vndoe all againe, that we haue hitherto done, and de∣stroy all that we haue already established concerning both the goodnes of the Creature, and our liberty in the vse there∣of: for without thankesgiuing, neither can we partake their Goodnes, nor vse our owne liberty, with comfort. Of this therefore in the next place: wherein the waight of the Du∣ty considered, together with our backwardnes 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 vnprofitable, and my purpose therein shall find, if not allowance in your judgements, at least in your Chari∣ty Excuse. To speake of which Duty of thankesgiuing in the full extent, and by way of common place; were to en∣ter into a spacious field, indeed a very sea of matter with∣out bottome. For mine owne case therefore and yours, I shall confine my selfe to that branch of it, which is most im∣mediatly pertinent to my text; viz. that tribute of Thankes, which we owe vnto God for the free vse of his good Crea∣tures: forbearing to meddle with the other branches there∣of, otherwise then as they fall within the reach of this, by way either of Proportion or Inference.

And first we are to know, that by Thankesgiuing in my Text is not meant onely that subsequent act, whereby wee render vnto God praise and thankes for the Creature, af∣ter wee haue receiued it, and enioyed the benefit of it:

which yet is most properly Thankesgiuing: but we are to extend the word farther, euen to those precedent acts of Prayer and Benediction, whereby we beseech God to giue his blessing to the Creature, and to sanctifie the vse of it to vs. For what in this verse is called Thankesgiuing, is in the next verse comprehended vnder the name of a Prayer. And we shall accordingly find in the Scriptures elsewhere, the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the one wherof signifieth properly Blessing, the other Thankesgiuing, vsed oftentimes promis∣cuously the one for the other. The blessing which our bles∣sed Sauiour Iesus Christ, vsed at the consecration of the Sacramentall bread, b St. Luke and c St. Paul expresse by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: d St. Mathew and e St. Marke, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Prayer of blessing, vsed before the eating of common Bread, is by f euery one of the foure Euange∣lists in some places described by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and by g three of them in other some places, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the name h 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is somtimes found in the writings of the An∣cients, for the Sacrament of the Lords Supper; the more vsuall name whereof is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Bles∣sing before meate, as the Thankesgiuing after, by the com∣mon name of Grace, or saying of Grace. Both these then together, Grace before meate, and Grace after meate; a sa∣crifice of Prayer before we vse any of the good Creatures of God, and a sacrifice of Praise after we haue vsed them; the Blessing wherewith we blesse the Creature in the name of God, and the Blessing wherewith we blesse the Name of God for the Creature: both these I say together, is the just extent of that Thankesgiuing, whereof my Text speaketh, and we are now to entreat.

Concerning Meates and Drinkes, vnto which our Apo∣stle hath speciall reference in this whole passage: this du∣ty of Thankesgiuing, hath bin euer held so congruous to the partaking thereof, that long and ancient custome hath e∣stablished it in the common practise of Christians; not on∣ly with inward thankfulnesse of heart to recount and ac∣knowledge

Gods goodnes to them therein, but also out∣wardly to expresse the same in a vocall solemne forme of Blessing or Thankesgiuing, that which we call Grace, or say∣ing of Grace. Which very phrases, whether or no they haue ground, (as to me it seemeth they haue,) from those words of our Apostle, 1. Cor. 10. (i For if I by grace bee a parta∣ker, why am I euill spoken of, for that, for which I giue thankes:) I say, howsoeuer it be with the phrase; sure we are the thing it selfe hath sufficient ground from the exam∣ples of Christ, and of his holy Apostles. From whom, the custome of giuing Thankes at meales, seemeth to haue bin deriued, throughout all succeeding ages, euen to vs. Of Christ himselfe we reade often, and in euery of the Euange∣lists, that hee blessed and gaue thankes in the name of him∣selfe and the people, before meate; in 14. and 15. of k Ma∣thew, in 6. and 8. of l Marke, in 9. of m Luke, and in 6. of n Iohn. And in Math. 26. that after meate also, when Supper was ended, he and his Disciples o sang an hymne, before they departed the roome. And St. Luke relateth of St. Paul, Act. 27. when hee and his company in the Ship, who were wel toward 300. persons, were to refresh them∣selues with food after a long fast, that he tooke Bread, and first p gaue thankes to God in the presence of them all, and then after brake it, and began to eate: yea St. Paul himselfe so speaketh of it, Rom. 14. as of the knowne practise of the Church among Christians of all sorts, Weake, and Strong. He that was strong in the faith, and knew the liberty he had in Christ to eate indifferently of all kinds of meates, flesh as well as hearbes; did eate of all indifferently, and gaue God thankes for all. The weake Christian too, who made scruple of some kinds of flesh or other meates, and conten∣ted himselfe with hearbes and such like things, yet gaue God thankes for his hearbes, and for whatsoeuer else hee durst eate. q Hee that eateth, eateth to the Lord (saith hee there, at verse 6.) for he giueth God thankes: and hee that eateth not, to the Lord he eateth not, and giueth God thankes too. Notwithstanding they differed in their judgements

and opinions, and consequently in their practise, concer∣ning the lawfull or vnlawfull vse of some meates: yet they consented most sweetly, and agreed both in their judge∣ment and practise, in the performance of this religious ser∣uice of Thankesgiuing.

So then giuing of Thankes for our meates and drinkes before and after meales, in an outward and audible forme, is an ancient, a commendable, an Apostolicall, a Christian practise: ordinarily requisite as an outward testimony of the inward thankfulnesse of the heart; and therefore not to bee omitted ordinarily, neither but in some few cases. There being the like necessitie of this dutie, in regard of inward thankefulnes, as there is of vocall Prayer, in regard of inward Deuotion; and of outward Confession, in regard of inward Beliefe: and looke what exceptions those other outward duties may admit; the very same, mutandis muta∣tis, and in their proportion, are to be admitted here. But not ••nely Meates and Drinkes; but euery other good Crea∣ture also of God, whereof we may haue vse, ought to be re∣ceiued with a due measure of thankfulnesse. And if in these things also, so often as in good discretion it may seeme expedient for the aduancing of Gods glory, the benefiting of his Church, or the quickning of our owne Deuotion; wee shall make some outward and sensible expression of the thankfulnes of our hearts for them: wee shall therein doe an acceptable seruice vnto God, and comfortable to our owne soules. For, for this cause God instituted of old a∣mong his owne people, diuers solemne feasts and sacrifi∣ces, together with the Sanctifying of the first fruits, and of the first-borne, and diuers other ordinances of that nature: as on the other side to be fit remembrancers vnto them of their duty of thankfulnes; so to bee as well good testimo∣nies and fit expressions of their performance of that duty.

But if not alwayes, the outward manifestation thereof: yet God euer expecteth at least the true and inward thank∣fulnesse of the heart, for the vse of his good Creatures. r Whatsoeuer you doe in word or deed, doe all in the name of

the Lord Iesus, giuing thankes vnto God and the Father by him, Col. 3. s Bee carefull for nothing: but in euery thing by prayer and supplication with thankesgiuing, let your re∣quest be made knowne vnto God, Phil. 4. t Blesse the Lord, O my soule, (saith Dauid in Psalm. 103.) and all that is with∣in mee, praise his holy name; Praise the Lord, O my soule, and forget not all his benefites. Forget not all his benefits: as much as to say, by an ordinary Hebraisme, forget not any of all his benefites. He summoneth all that is in him, to blesse God for all he hath from him: he thought it was necessary for him, not to receiue any of the good Crea∣tures of God, without Thankesgiuing. Which necessity of Thankesgiuing will yet more appeare; if we consider it, either as an act of Iustice, or as an act of Religion: as it is indeed and truly both.

It is first, an Act of Iustice. The very law of Nature, which containeth the first seedes and principles of Iustice, bindeth euery man that receiueth a benefit, to a thankefull acknowledgement of it first, and then withall. (ability and opportunity supposed,) to some kind of retribution. The best Philosophers therefore make Gratitude a u branch of the Law of Nature; and so account of it, as of a thing, then which there is x not any office of vertue more necessary: as nor any thing on the contrary more detestable, then Ingra∣titude. You cannot lay a y fouler imputation vpon a man, nor by any accusations in the world render him more odi∣ous to the opinions of all men; then by charging him with vnthankfulnesse. Ingratum dicas, omnia dixeris: doe but say, he is an vnthankfull wretch; you neede say no more, you can say no worse, by any mortall Creature. Verily, euery benefit carrieth with it the force of an obligation; and we all confesse it: if we receiue but some small kindnes from a∣nother we can readily and complementally protest our selues much bound to him for it. Indeede when we say so, we often speake it but of coarse, and thinke it not: but yet whē we do so, we speak more truth then we are aware of▪ for, if it be in truth a kindnes 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 mens hands; because forsooth they will not be beholden to them. Which though it be a peruerse and vniust course, and indeede a high degree of vnthankefulnesse, (for there is vn∣thankefulnesse, as well in z not accepting a kind offer, as in not requiting a good turne;) and therefore also a high degree of folly, (for it is not a foolish thing for a man, out of the bare feare of vnthankfulnes one way, to become wil∣fully vnthankefull another?) though I say, it be a fond and peruerse course in them: yet it argueth withall in them a strong apprehension of the equity of that principle of Na∣ture and Iustice, which bindeth men that receiue benefits ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a necessity of requitall and retribution. Truth it is; to God our heauenly Father first, and then to our earthly Parents, none of vs can reddere paria: none is able to make a full requitall to either of them; especially not to God. But that freeth vs not from the the debt of thankful∣nes, as not to our Parents, so neither to God: it rather bindeth vs the faster therevnto. The same Law of Nature, which teacheth vs to requite a good turne to the vttermost, where there is wherewithall to do it, and withall a fare op∣portunity offered; teacheth vs also where there wanteth ei∣ther ability or opportunity, to endeauour by the best con∣uenient meanes we can to testifie at least the th••nkefulnesse of our hearts, and our vnfained desires of requitall. Which e desire and endeauour, if euery ingenuous man, and our earthly Parents, doe accept off, where they find it, as of the deede it selfe: can we doubt of f Gods acceptation of our vnfained desires herein, though infinitely and without all proportion short of a just requitall and retribution? Dauid knew right well, that when a man hath done all he can, he is but g an vnprofitable seruant, and h cannot be profitable vnto God, as hee that is wise may bee profitable to himselfe and his neighbours; and that i his goodnes, though it might be pleasurable to the Saints that are on the earth, yet it could

not extend vnto the Lord; all this he knew; and yet know∣ing withall that God accepteth the will for the deede, and the desire for the performance; he doubted not to raise vp his language to that key, in Psal. 116. k Quid retribuam? What requitall shall I make? What shall I render vnto the Lord, for all his benefits towards mee? I will take the cup of saluation, and call vpon the name of the Lord. This thanke∣full heart he knew God valued as a sacrifice: nay, l pre∣ferred before Sacrifices. For hauing reiected them at Psal. 8. m [I will not reproue thee for thy sacrifices, &c.] he ex∣acteth this at Psal. 14. of Psal. 50. [Offer vnto God thankes∣giuing, &c.] God respecteth not so much the calues out of our stalls, or the fruits from of our grounds: as these n Vi∣tulos labiorum, these Calues of our lips, as the Prophet; and these o Fructus labiorum, these fruits of our lips, as the A∣postle calleth them. [Let vs offer the sacrifice of praise to God continually, that is, the fruite of our lips giuing thankes to his name, Heb. 13.] More then this, in his Mercy hee will not desire: lesse then this, in all reason wee cannot giue. Thankfulnes is an Act of Iustice: wee are vniust, if wee receiue his good Creatures, and not returne him thankes for them.

It is not onely an Act of Iustice: it is an act of Religion too; and a branch of that seruice whereby we do God wor∣ship and honour. p Who so offereth praise, he honoureth me, Psal. 50. verse last. Now looke what honour we giue vn∣to God; it all redoundeth to our selues at the last with plen∣tifull advantage; q [Them that honour me I will honour. 1. Sam. 2.] Here then is the fruite of this religious Act of Thankesgiuing; that it sanctifieth vnto vs the vse of the good Creatures of God which is the very reason Saint Paul giueth of this present speech in the next verse. Euery Creature of God is good, saith he here, and nothing to be refu∣sed, if it be receiued with Thankesgiuing: for, saith he there, r it is sanctified by the word of God, and Prayer. Vnderstand not by the Word of God there, his written word, or the Scriptures; as some yet giue 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 perti∣nently to the drift and scope of our Apostle therein, vnder∣derstand rather the word of his eternall councell and decree, and of his power and prouidence, whereby he ordereth and commandeth his Creatures in their seuerall kinds, to afford vs such seruice and comforts, as he hath thought Good. Which sanctifying of the Creatures by the word of Gods de∣cree and prouidence, implyeth two things, the one, re∣specting the Creatures, that they doe their kindly office to vs; the other respecting vs, that we reape holy comfort from them. For the plainer vnderstanding of both which; in∣stance shalbe giuen in the Creatures appointed for our nou∣rishment: and what shall be said of them, we may conceipt of, and apply vnto, euery other Creature in the proper kind thereof.

First then, the Creatures appointed for foode are sancti∣fied by the word of God; when together with the Creature, he giueth his blessing, to goe along with it: by his power∣full word, commanding it, and by that command enabling it, to feede vs. Which is the true meaning of that speech in Deutr. 8. alledged by our Sauiour against the Tempter, s Man liueth not by bread onely but by euery word that pro∣ceedeth out of the mouth of God. Alas, what is Bread to nou∣rish vs without his word? vnles he say the word, and cōmand the bread to do it, there is no more sap or strength in Bread, then in stones. That power and nutritiue vertue which the Bread hath, it hath from his deeree; because the word is already gone out of his mouth, that t bread should strengthen mans heart. As in the first Creation, when the Creatures were produced in acta primo, had their beings giuen them, and naturall powers and faculties bestowed on them; all that was done by the word of Gods power∣full decree, [u He spake the word, and they were made; he commanded and they were Created;] So in all their opera∣tions in actu secundo, when they doe at any time exercise those naturall faculties, and doe those offices for which they

were created; all this is still done, by the same powerfull word and decree of God, [x He vpholdeth all things by the word of his power,] As we reade of Bread; so wee often reade in the Scriptures of y the staffe of Bread: God some∣times threatneth he will breake the staffe of Bread. What is that? Bread indeede is the staffe of our strength; it is the very stay and prop of our liues: if God breake this staffe, and deny vs Bread, we are gone. But that is not all Bread is our staffe: but what is the staffe of Bread? Verily, the Word of God, blessing our Bread, and commanding it to feede vs, is the staffe of this staffe: sustaining that vertue in the Bread, whereby it sustaineth vs. If God breake this staffe of Bread, if he withdraw his blessing from the Bread, if by his countermaund he inhibit or restraine the vertue of the bread; we are as farre to seeke with Bread, as without it. If sanctified with Gods word of blessing; a little pulse z and water, hard and homely fare shall feede Daniel as fresh and fat and faire, as the Kings dainties shall his com∣panions: a ••ake and a cruse of water, shall suffice Eliah nourishment enough to walke in the strength thereof 40. dayes and nights: a few a barley loaues and small fishes shall multiply to the satisfying of many thousands, eate while they will. But if Gods word and blessing be wanting; b the leane Kine may eate vp the fat, and be as thin, and hollow, and ill liking as before: and we may, as the Prophet Hag∣gay speaketh, c eate too much and not haue enough, drinke our fills and not be filled.

This first degree of the Creatures sanctification by the word of God, is a common and ordinary blessing vpon the Creatures; whereof, as of the d light and dew of heauen, the wicked partake as well as the Godly, and the thanklesse as the thankfull. But there is a second degree also▪ beyond this; which is proper and peculiar to the Godly. And that is, when God not onely by the word of his Power bestow∣eth a blessing vpon the Creature: but also causeth the Eccho of that word to sound in our hearts by the voice of his Ho∣ly spirit) and giueth vs a sensible tast of his goodnes to vs

therein: filling our hearts not onely e with that joy and gladnes, which ariseth from the experience of the effect, viz. the refreshing of our naturall strength, but also joy and glad∣nes with more spirituall and sublime then that, arising from the contemplation of the prime cause, viz. the fauour of God towards vs in the face of his Sonne; that which Dae∣uid calleth the f light of his countenance. For as it is the kind welcome at a friends table, that maketh the cheare good, rather then the quaintnes of variety of the dishes, g (Super omnia vultus Accessere boni;) so as that h a dinner of greene herbes with loue and kindnes, is better entertainment then a stalled Oxe with bad lookes: so the light of Gods fa∣uorable countenance, shining vpon vs through these things, is it, which i putteth more true gladnes into our hearts; then doth the corne, & the wine, and the oyle themselues, or any o∣ther outward thing that we doe or can partake. Now this sanctified and holy and comfortable vse of the Creatures, ariseth also from the word of Gods decree; euen as the for∣mer decree did: but not from the same decree. That for∣mer issued from the decree of Common prouidence; and so belonged vnto all, as that prouidence is common to all. But this later degree proceedeth from that speciall word of Gods decree, whereby for the merits of Christ Ie∣sus, k the second Adam, he remoueth from the Creature that l curse, wherein it was wrapped through the sinne of the first Adam, And in this the wicked haue no portion; as being out of Christ: so as they cannot partake of Gods Creatures; with any solid or sound comfort; and so the Creatures remaine, (in this degree) vnsanctified vnto them. For this reason, the Scriptures stile the m Faithfull Primogenitos, the first borne; as to whom belongeth n a double portion: and o Haeredes mundi, heires of the world; as if none but they had any good right thereunto. And St. Paul deriueth our Title to the Creatures from God, but by Christ; p [All things are yours, and you are Christs, and Christ is Gods:] as if these things were none of theirs, who are none of Christs. And in the verse before my Text, he

saith of meates, that q God hath created them to be recei∣ued with thankesgiuing of them which beleeue, and know the truth: as if those that wanted faith and sauing knowledge, did but vsurpe the bread they eate. And indeede it is cer∣taine, the wicked, haue not right to the Creatures of God, in such ample sort, as the Godly haue. A kinde of Right they haue, and we may not deny it them; giuen them by Gods vnchangeable ordinance at the Creation: which be∣ing a branch of that part of Gods image in man, which was of naturall and not of supernaturall grace, might be, and was fouly defaced with sinne; but was not, neither could be wholly lost, as hath bin r already in part declared. A Right then they haue: but such a right, as reaching barely to the vse, cannot affoord vnto the vser true comfort, or sound peace of conscience, in such vse, of the Creatures. For, though nothing be in, and of it selfe vncleane: for Euery Creature of God is good: yet to them that are vncleane, ex accidenti euery Creature is vncleane and polluted, because it is thus sanctified vnto them by the word of God. And the very true cause of all this, is the impurity of their hearts, by reason of vnbeliefe. The holy Ghost expresly assigneth this cause, s To the pure all things are pure: but to them that are defiled and vnbelieuing is nothing pure: but euen their mind and conscience is defiled. As a tnasty vessell sowreth all that is put into it: so a conscience not u purified by faith, casteth pollution vpon the best of Gods Creatures.

But what is all this to the Text, may some say: or what to the point? What is all this to the Duty of Thanksgiuing? Much euery manner of way: or else blame St. Paul of im∣pertinency: whose discourse should be incohaerent and vn∣jointed, if what I haue now last said were beside the Text. For since the sanctification of the Creature to our vse, depen∣deth vpon the powerfull and good word of God, blessing it vnto vs: that Duty must needes be necessary to a sanctified vse of the Creature, without which we can haue no faire assurance vnto our Consciences; that that word of blessing is proceeded out of the mouth of God. And such is this duty

of Thankesgiuing: appointed by God, as the ordinary meanes, and proper instrument, to procure that word of bles∣sing from him. When we haue performed this sincerely and faithfully; our hearts may then, with a most cheerefull, but yet humble confidence, say Amen, So be it: in full as∣surance that God will joyne his Fiat to ours: crowne our Amen with his: and to our So be it of Faith & Hope, adde his of Power and Command: blessing his Creatures vnto vs, when we blesse him for them; and sanctifying their vse to our comfort, when we magnifie his goodnes for the re∣ceipt. You see therefore how, as vnseperable & vndiuided companions, the Apostle joyneth these two together: the one, as the cause: the other, as the meanes of the Creatures sanctification: [It is sanctified by the word of God, & Prayer.] By the Word of Gods powerfull decree: as the sole efficient, and sufficient cause: and by the Prayer of Thankesgiuing (for such Prayer he meaneth, as either hath Thankesgiuing joy∣ned with it, or else is a part of Thankesgiuing, or Thankesgi∣ving a part of it?) by Prayer I say and Thankesgiuing, as the proper meanes to obtaine it. This is the blessed effect of Thankesgiuing, as it is an Act of Religion. And thus you haue heard two grand Reasons, concluding the necessity of Thankesgiuing vnto God, in the receiuing and vsing of his good Creatures. The one, considering it as an Act of Iustice: because it is the onely acceptable discharge of that obliga∣gation of debt, wherein we stand bound vnto God for the free vse of so many good Creatures. The Other, conside∣ring it is an Act of Religion: because it is the most proper and conuenient meanes to procure from the mouth of God a word of Blessing, to sanctifie the Creatures to the vses of our liues, and to the comfort of our Cons••iences. This Thankesgiuing being an Act both of Iustice and Religion: whensoeuer we either receiue or vse any good Creature of God; without this we are vniust in the Receipt, and in the Vse prophane. It is now high time, we should from the premises inferre something for our farther vse and Edifi∣cation.

And the first Inference may be, shall I say for Triall; or may I not rather say, for Conuiction? since wee shall learne thereby, not so much to examine our Thankefulnes, how true it is; as to discouer our Vnthankfulnes, how foule it is. And how should that discouery cast vs downe to a deepe condemnation of our selues for so much both Vniustice and Prophanenesse; when we shall finde our selues guilty of, so many failings in the performance of such a necessary Duty both of Iustice, and Religion? But we cannot abide to heare on this care: We vnthankfull to God? farre be that from vs: we scarce euer speake of any thing we haue, or haue done, or suffred; but we send this clause after it. I thank God for it. And how are we vnthankfull, seeing wee doe thus? It is a true saying, which one saith; Thanking of God, is a thing all men doe, and yet none doe, as they should. It is often in vdo, but seldome in imo: it swimmeth often vpon the tip of our tongues, but seldome sinketh into the bottom of our hearts. I thanke God for it, is, as many vse it, rather a By-word then a Thanksgiuing: so farre from being an ac∣ceptable seruice to God, and a magnifying of his name; that is rather it selfe a grieuous sinne, and a taking of his holy name in vaine. But if we will consider duly and aright, not so much how neere we draw vnto God with our lips, as how farre our hearts are from him when we say so: wee shall see what small reason we haue, vpon such a slender lip-labour to thinke our selues discharged either of the bond of thankefulnesse, or from the sinne of vnthankfulnes. Quid verba audiam, facta cum vidiam! Though we say, I thanke God, a thousand and a thousand times ouer, yet if in our deedes we bewray foule vnthankefulnesse vnto him: it is but Protestatio contraria facto: and we doe thereby but make our selues the greater and the deeper lyers.

Euery sinne is spacious, and diffused, and spreadeth into a number of branches: this of Ingratitude not least. Yet we will doe our best to reduce all that multitude to some few principall branches. There are required vnto true Thankfulnesse three things; Recognition, Estimation, Re∣tribution.

He that hath receiued a benefit from another, he ought first, faithfully to acknowledge it, secondly, to va∣lue it worthily; thirdly, to endeauour really to requite it. And who so faileth in any of these, is (so farre as he faileth) vnthankefull more or lesse. And doe not some of vs faile in all, and doe not all of vs faile in some of these? For our more assured, whether Examination, or Conuiction; let vs a little consider how we haue and doe behaue our selues in each of the three respects; In euery of which, wee will in∣stance but in two kinds; and so we shall haue sixe degrees of Ingratitude: still holding our selues as close as we can to the present point, concerning our Thankefulnesse or vn∣thankfulnesse, as it respecteth the vse we haue of, and the benefit we haue from, the good Creatures of God.

And first, we faile in our Recognition, and in the due ac∣knowledgement of Gods blessings. And therein first, and let that be the first degree of our vnthankfulnesse, in letting so many blessings of his 〈◊〉〈◊〉 by vs, without any regard, or so much as notice taken of them: Whereas knowledge must euer goe before acknowledgement, and Apprehension before Confession. There is a twofold Confession to bee made vnto God: the a one, of our sinnes; the other, of his goodnesse. That belongeth to Repentan••••; this to Thankefulnes. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithfull, when it is most punctu∣all: and in both, we come to make default, for want of taking such particular information, as wee ought, and might. In our Repentance, we content our selues common∣ly with a generall Confession of our sinnes; 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 thinke we haue made an excellent Confession. So in our Thanks∣giuing, ordinarily wee content our selues with a generall acknowledgement of Gods goodnesse and mercies to vs; or sometimes possibly recount some one or a few notable and b Eminent fauours, such as most affect vs, or whereof the

world taketh notice: and this is all we doe. But we doe indeed in both these, deale vnfaithfully with God, and with our owne soules. If wee desire to shew our selues truely penitent we should take knowledge (so farre as pos∣sibly we could) of all our sinnes, small and great (at least the seuerall species and kinds of them, for the indiuiduals are infinite:) and bring them all before God in the Con∣fession of Repentance. And if we desired to shew our selues truely thankefull; we should take notice (so farre as pos∣sibly we could, and in the species at least,) of all Gods bles∣sings, small and great; and bring them all before him in the Confession of Praise. We should euen c Colligere frag∣menta gather vp the very broken meats, and let nothing be left, those d small petty blessings, as we account them: and as we thinke scarce worth the obseruation. Did we so: how many baskets full might be taken vp, which we day∣ly suffer to fall to the ground, and bee lost? Like Swine vnder the Oakes, we grouze vp the ake-cornes, and snouke about for more, and eate them too, and when we haue done lie wrouting & thrusting our noses in the earth for more: but neuer lift vp so much as halfe an eye, to the tree that shed them. Euery crumme we put in our mouthes, euery drop wherewith we coole our tongues, the very ayre we continually breath in and out through our throats and nos∣thrils, a thousand other such things whereof the very com∣monnes taketh away the obseruation, wee receiue from his fulnesse: and many of these are renewed euery morning, and some of these are renewed euery minute: and yet how sel∣dome doe we so much as take notice of many of these things? How justly might that complaint which God ma∣keth against the vnthankefull Israelites, be taken vp against vs? e The Oxe knoweth his owner, and the Asse his Masters crib: but Israel doth not know, my people doth not consider.

The second degree of our Vnthankefulnesse to God, and that also for want of faithfull Acknowledgement, is: in as∣cribing the good things he hath giuen vs to our owne de∣serts, or indeauours, or to any other thing or Creature, ei∣ther

in part or in whole, but onely to him. Such things in∣deed we haue, and we know it too (perhaps but too well) but we be stirred our selues for them, we beate our braines for them, wee got them out of the fire, and swet for them; we may thanke our good friends, or we may thanke our good selues for them. Thus doe wee f sacrifice vnto our owne nets, and burne incense to our drag, as if by them our portion were fat, and our meate plentious. And as g Pilate mingled the bloud of the Galileans with their owne sacri∣fices: so into these spirituall h sacrifices of Thanksgiuing, which we offer vnto God, wee infuse a quantity of our owne swinke and sweate, of our owne wit and fore-cast, of our owne power and friends, still some one thing or other of our owne; and so rob God, if not of all, yet of so much of his honour. This kinde of vnthankefulnesse God both fore-saw and forbad in his owne people, Deut. 8. warning them to take heed, verse 17. lest when they abounded in all plenty and prosperity, i 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 But (saith Moses there) thou shalt remember the Lord thy God; for it is he that giueth thee power to get wealth, &c. The whole Chapter is none other but a warne-word against vnthankfulnesse. All l glorying in our selues, all vaine boasting of the gifts of God, or bea∣ring our selues high vpon any of his blessings, is a kind of smothering of the receipt; and argueth in vs a kind of loath∣nesse to make a free acknowledgement of the giuers boun∣ty; and so is tainted with a spice of vnthankfulnesse in this degree, m If thou didst receiue it; why doest thou glory, as if thou hadst not receiued it? saith my Apostle elsewhere. Hee that glorieth in that, for which hee euen giueth thankes; doth by that glorying, as much as hee dareth, reuerse his thankes. The Pharisee, who n thanked God hee was not like other men; did euen then, and by those very thankes, but bewray his owne wretched vnthanke••ulnesse.

Besides a faithfull Recognition, in free acknowledging the benefit receiued; there is required vnto thankfulnesse a just Estimation of the benefit, in valuing it, as it deserueth: Wherein we make default, if either we value it not at all, or vndervalue it. The third Degree then o•• our Ingrati∣tude vnto God, is the Forgetfulnesse of his benefits. When we so easily o forget them, it is a signe we set nought by them. Euery man readily remembreth those things, hee maketh any reckoning of: insomuch that, although old age be naturally forgetfull, yet p Tully saith, he neuer knew a∣ny man so old as to forget where he had hid his gould, or to whom he had lent his monyes. In Deut. 8. Moses war∣neth the people, (as you heard) to q beware, lest being full they should forget the Lord that had fed them: and Dauid stirreth vp his soule in Psal. 103. to r blesse the Lord, and not to forget any of his benefits. We all condemne Pharaohs Butler of vnthankfulnesse to Ioseph, (and so we may well doe; for he afterwards s condemned himselfe for it:) in that hauing receiued comfort from Ioseph, when they were fellow prisoners, he yet t forgat him when he was in place where, and had power and opportunity to requite him. How inexcusable are wee, that so condemne him? seeing wherein we judge him, we condemne our selues as much, and much more: for we doe the same things, and much worse. Hee forgat Ioseph, who was but a man like himselfe: we forget God. He had receiued but one good turne: we many. It is like he had none about him to put him in mind of Ioseph; for as for Ioseph himselfe we know he lay by it, and could haue no accesse: we haue God him∣selfe dayly rubbing vp our memories, both by his word and Ministers, and also by new and fresh benefits. He, as soone as a faire occasion presented it selfe, confest his fault, and remembred Ioseph; thereby shewing his former forgetful∣nesse to haue proceeded rather from negligence then Wilful∣nes: we after so many fresh remembrances and blessed op∣portunities, still continue in a kind of wilfull and confirmed resolution, still to forget. Well may we forget these priuate

and smaller blessings; when we begin to grow but too for∣getfull of those great and publique Deliuerances God hath wrought for vs. Two great deliuerances in the memory of many of vs, hath God in his singular mercy wrought for vs of this Land; such as I thinke, take both together, no Christian age or Land can paralell: One formerly, from a forreine Inuasion abroad; ano••her since that, from an hellish Conspiracy at home: both such, as wee would all haue thought, when they were done, should neuer haue bin for∣gotten. 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 forgetfulnesse! Wee had almost loued, to see Eighty-eight almost quite forgotten, and buried in a perpetuall Amne∣stie; (God be blessed who hath graciously preuented, what we feared herein:) God grant that we, nor ours, euer liue to see Nouembers fifth forgotten, or the solemnity of that day silenced.

A fourth Degree of vnthankfulnesse is, in vnderualuing 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 good Land, flowing with milke and honey, and abounding in all good things both for necessity and delight; yet as it is in x Psal. 106. They thought scorne of that pleasant Land: and were euer and a∣non and vpon euery light occasion repining ag••inst God and against Moses; alwayes receiuing good things from God, and yet alwayes discontent at something or other. And where is there a man among vs that can was his hands in innocency, & discharge himselfe altogether from the guilt of vnthankfulnesse in this kind? Where is there a man so constantly and equally content with his portion; that hee hath not sometimes or other either grudged at the leannesse of his owne, or enuyed at the fatnesse of anothers Lot? Wee deale with our God herein, as Hiram did with Salomon. Salomon gaue him twenty Cities in the land of Galilee: but because the Countrey was low and deepe (and

so in all likelihood the more fertile for that,) they pleased him not; and ••e said to Salomon, What Cities are these thou hast giuen me? and hee called them Cabul; that is to say, dirty. So are wee witty to cauill and to quarrell at Gods guifts; if they be not in euery respect such, as wee in our vaine hopes, or fancies, haue ideated vnto our selues. 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 grudging and repining at our por∣tions, and faulting of Gods guifts, so frequent among vs, argueth but too much the vnthankfulnes of our hearts.

The last thing required vnto Thankefulnesse, (after a faithfull Acknowledgement of the receipt, and a just Valua∣tion of the thing receiued:) is Retribution and Requitall. And that must be reall, if it be possible: but at the least, it must be votall, in the Desire and Endeauour. And herein also (as in both the former,) there may be a double faile: if, hauing receiued a benefit, we requite it either not at all, or ill. Not to haue any care at all of Requitall, is the fifth degree of Vnthankfulnes. To a Requitall (as you a heard) Iustice bindeth vs: either to the party himselfe that did vs the good turne, if it may be, and bee either expedient or needfull; or at the least, to his Dauid retained such a grate∣full memory of Ionathans true friendship and constant af∣fection to him; that after he was dead and gone, he heark∣ned after some of his good friends, that he might requite Ionathans loue by some kindnesse to them, b [Is there yet any left of the house of Saul, that I may shew him kindnesse for Ionathans sake?] And surely hee were a very vnthankfull wretch, that hauing bin beholden to the Father, as much as his life and liuely-hood is worth, would suffer the Son of so well deseruing a father to perish, for want of his helpe; and would not straine himselfe a little euen beyond his power (if need were) to succour him. Indeed to God, as we heard, we can render nothing that is worthy the name of Requitall: wee must not so much as thinke of that. But yet somewhat we must doe, to expresse the true and vnfai∣ned

thankfulnesse of our hearts: which, though it bee no∣thing lesse, yet it pleaseth him for Christs sake to interpret as a Requitall. And that to Him; and His: To Him, by seeking his glory, to His, by the fruites of our Christian Charity. We aduenture our states and liues, to maintaine the honour and safety of our Kings in their just warres; from whom perhaps we neuer receiued particuler fauour or benefit, other then the common benefit and protection of subiects. And are we not then foulely ingratefull to God, to whose goodnesse we owe all that wee haue or are; if for the aduancement of his glory and the maintenance of his truth, we make dainty to spend the best and most precious things we haue, yea though it be the dearest hart-bloud in our bodies? But how much more vngratefull, if we thinke much, for his sake to forgoe liberty, lands, liuings, houses, goods, offices, honours, or any of these smaller and inferi∣our things? Can there be greater vnthankfulnesse, then to grudge him a small, who hath giuen vs all? In these yet peaceable times of our Church and state (God be than∣ked) we are not much put to it: but who knoweth how soone a heauy day of tryall may come, (we all know it can∣not come sooner, or heauier, then our sinnes haue deser∣ued;) wherein woe, woe to our vnthankfulnesse, if wee doe not freely and cheerefully render vnto God of those things he hath giuen vs, whatsoeuer he shall require of vs. But yet euen in those peaceable times there want not op∣portunities, whereon to exercise our thankefulnesse; and to manifest our desires of requitall: though not to him, yet to his. To his seruants and children in their afflictions; to his poore distressed members in their manifold necessities. These opportunities we neuer did, we neuer shall want, according to our Sauiours prediction, or rather promise, c Pauperes semper hab••bitis, The poore you shall alwaies haue with you, as my deputy-receiuers; but mee (in per∣son) ye shall not haue alwaies. And what we doe, or not doe, to d these, whom he thus constituted his deputies, he taketh it as done, or not done vnto himselfe. If when

God hath giuen vs prosperity, we suffer these to be distres∣sed, and comfort them not, or victuals, to perish, and feede them not; or cloathing, to sterue, and couer them not; or power, to be oppressed, and rescue them not; or ability in any kind, to want it, and releiue them not: Let vs make what shewes we will, let vs make what profession we will of our thankefulnesse to God, what we deny to these, we deny to him; and as we deale with these, if his case were theirs (as hee is pleased to make their case his) wee would so deale with him. And what is to bee vnthankfull, if this bee not?

And yet behold vnthankefulnesse, more and greater then this: vnthankfulnes in the sixth, and last, and highest, and worst degree. We requite him euill for good. In that o∣ther we were vniust; not to requite him all: but iniurious also in this, to requite him with ill. It sticketh vpon King Io••sh as a brand of infamy for euer, that he slew e Zacha∣ry the sonne of Iehoiada the high Priest, who had bin true and faithfull to him both in the getting of the Kingdome, and in the administration of it: recorded to all posterity, 2. Chron. 24. Thus Ioash the King remembred not the kindnesse which Iehoiada the father had done him, but slew his sonne: and when he dyed, he said: The Lord looke vpon it, and require it. And it was not long, before the Lord did indeed looke vpon it, and require it: the very next verse beginneth to lay downe the vengeance that God brought vpon him for it. And yet compared with ours, Ioash his ingratitude was nothing. Iehoiada was bound as a subiect to assist the right heyre: God is not bound to vs; he is a debter to none. Ioash had right to the Crowne before Iehoiada set it on his head: we haue no right at all to the Creature, but by Gods guift. Ioash though he dealt not well with the sonne, yet he e∣uer more esteemed the father so long as he liued, and was aduised by him in the affaires of his kingdome: we rebell euen against God himselfe, and cast all his counsels behind our backs. Ioash slew the sonne; but he was a mortall man and his subiect, and he had giuen him (at least as he appre∣hended

it) some affront and prouocation: we by our sinnes and disobedience crucifie the sonne of God, f the Lord and giuer of life, by whom and in whom and from whom we enioy all good blessings, and of whom we are not able to say that euer hee dealt vnkindly with vs, or gaue vs the least prouocation. But as Israel (whom God calleth g Ie∣shurun compareth to an heyfer fed in large and fruitful pa∣stures,) going alwayes at full bit, grew fat & wanton, and kicked with the heele: so we, the more plentifully God hath heaped his blessings vpon vs, the more wantonly haue wee followed the swinge of our owne hearts, and the more con∣temptuously spurned at his holy Commandements. It was a grieuous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee, 2. that his h corne and wine, & oyle, and the siluer and gold which he had giuen them they employed in the seruice of Baal an abominable Idoll. If when God giueth vs wit, wealth, power, autho∣ritie, health, strength, liberty, euery other good thing; in stead of vsing these things to his glory, and the comfortable reliefe of his seruants, we abuse them, some or all, to the seruice of those Idols which we haue erected to our selues in our hearts; to the maintainance of our pride and pompe, making Lucifer our God; of our pelfe and profits, making Mammon our God; of our swinish pleasures and sensua∣ality, making our i belly our God; are we not as deepe in the bill as those Israelites were? as vniust, as they? as pro∣phane, as they? as vnthankefull euery way, as they? Flat••er wee not our selues: Obedience to Gods commandements, and a sober & charitable vse of his Creatures, is the best and surest euidence of our thankefulnesse to God, and the fai∣rest requitall we can make for them. I•• we withdraw our obedience, and fall into open rebellion against God; if wee abuse them, in making them either the occasions or instru∣ments of sinne to the d••shonour of God, and damage of his seruants: we repay him ill and vnworthily for the good we haue receiued, and are guilty of vnthankefulnesse in this foulest and highest degree.

Now we haue seene what we are: let vs say the worst we can by vnthankefull ones; call them wretches, cayt••ffes, chur••es, any thing; loade them with infamies, disgraces, contumelies; charge them with iniustice, prophanenesse, Atheisme; condemne them, and with them the vice it selfe, Vnthankefulnesse to the pit of Hell; doe all this, and more, and spare not; and as Dauid did at Nathans parable, when we heare any case or example of ingratitude in any of the former degrees, whether really done, or but in a parable pro¦nounce sentence vpon the guilty, k The man that hath done this thing shall surely die. But withall let vs remember, when we haue so done, that our hearts instantly prompt vs what Nathan told Dauid, l Thou art the man. Wee, we are the men, We are these vnthankfull ones: Vnthankefull to God, first in passing by so many of his blessings without taking any consideration of them; Vnthankefull secondly, in ascribing his blessings wholly or partly to our selues, or any other but him; Vnthankefull thirdly, in valuing his blessings so light∣ly as to forget them; Vnthankefull fourthly, in diminishing the worth of his blessings, and repining at our portion ther∣in; Vnthankefull fifthly, in not rendring to him & his accor∣ding to the good he hath done for vs; but sixthly and most of all vnthankefull in requiting him euill for good, and ha∣tred for his good will. Dealing thus with him, let vs not now maruaile, if he begin to deale something strangely, and otherwise then he was wont with vs. If he deny vs his Creatures, when we want them, if he take them from vs when we haue them; if he withhold his blessing frō them that it shall not attend them; if wee find small comfort in them, when we vse them; if they be vnanswering our expectati∣ons, when we haue bin at some paines and cost with them: if as the Prophet speaketh, m we sowe much and bring in lit∣tle, we eate and haue not enough, we drinke and are not filled, wee cloath vs and are not warme, and the wages wee earne we put into a bag with holes: if any of these things befall vs; let vs cease to wonder thereat: our selues are the cau∣sers of all our woe. It is our great Vnthankefulnesse that bla∣steth

all our endeauours; that leaueneth with sowrenesse whatsoeuer is sweete, and turneth into poyson whatsoeuer is wholesome in the good Creatures of God. It is the n word of God, and Prayer that sanctifieth them to our vse; and they are then good, when they are receiued with Thankes∣giuing: so long as we continue Vnthankefull; we are vaine if we looke for any sanctification in them, if we expect any good from them.

I haue now done with my first Inference, for Tryall, or rather Conuiction: I adde a second of Exhortation. The Duty it selfe being so necessarie as we haue heard; Neces∣sary, as an Act of Iustice for the receipt of the Creature: and necessary, as an act of Religion for the sanctifying of the Creature: how should our hearts be enflamed with a holy desire, and all our powers quickened vp to a faithfull endeauour, conscionably to performe this so necessary a du∣ty? One would thinke that very necessity, together with the consciousnesse of our former vnthankefulnesse, should in all reason be enough to worke in vs that both desire and en∣deauour. In all reason, it should so: but wee are vnreaso∣nable; and much a doe there is to perswade vs to any thing that is good, euen when we are perswaded. Wherefore to enforce the exhortation more effectually, I must haue leaue to presse the performance of this duty vpon your Consci∣ences, with some farther Inducements, and important Con∣siderations.

Consider first, the Excellency of the Duty. There are but three heads, whereto we referre all that is called good: Iucundum, Vtile, Honestum, Pleasure, Profit, and Honesty. There is nothing desireable or louely, but in one or other of these three respects. Each of these singly we account good but that excellently good, wherein they all concurre. We loue things that will giue vs delight; sometimes when their is neither profit, nor credit in them: we loue things that will bring vs profit; though possibly neither delightful greatly, nor seemely: and we loue things that wee thinke will doe vs honesty, often times without regard either of

pleasure or profit. How should we then be affected to this duty of giuing thankes, and singing praises vnto our God; wherein all these doe joyntly concurre, and that also in an excellent measure. Dauid hath wrapped them all together in one verse, in the beginning of Psal. 147. o Praise yee 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 affoord you delight; and it is comely, it will do you honestie: and what can heart wish more? Againe, many good vertues and graces of God in vs, shall expire together with vs: which though they be eternall in their fruit and reward, yet are not so as to their proper actes; which after this life shall cease, because their shall be neither neede nor vse of them then. p Whether there be Prophesies, they shall faile; or whether there be tongues, they shall cease: or whether there be knowledge, it shall vanish away. There shall bee no vse of taming the flesh by Fasting, or of supplying the want either of others by Almes, or of our selues by Prayer, Nay euen Faith and Hope themselues shall haue an end: for wee shall not then need to belieue, when we shall see: nor to expect, when we shall enioy. But giuing of thankes, and praise, and honour, and glory vnto God, shall remaine in the kingdome of heauen and of glory. It is now the conti∣nuall blessed q exercise of the glorious Angels and Saints in heauen: and it shall be ours, when we shall be translated thither. O that we would learne often to practice heere, what we hope shall be our eternall exercise there! O that we would accustome our selues, being r filled in the spirit to speake to our selues in Psalmes and himnes and spirituall songes, singing and making melody in our hearts to the Lord: giuing thankes alwayes for all thinges vnto God and the Fa∣ther, in the name of our Lord Iesus Christ: as speaketh our Apostle, Ephes. 5.

Consider secondly, the multitude and varietie and conti∣nuance of Gods blessings: and let that prouoke thy thank∣fulnes. If thou hadst receiued but one or a few benefits: yet thankes were due euen for those few, or for that one,

more then thou art able to returne. But what canst thou alledge, or how excuse thy vnthankefulnesse: when his mercies are renewed euery morning, nay euery s moment, when he is euer t opening his hand, and powring out his blessings, and u loading and euen ouerwhelming thee with his benefits: as if he did vye with thee, and would haue thee see, how easily he can overcome thy evill with his goodnesse, and infinitely out-strip thine infinite ingratitude with his more infinite munificence! His Angels are a∣bout thee, though thou knowest it not: from a thou∣sand vnknowne dangers hee deliuereth thee, which thou suspectedst not: hee still continueth his goodnesse vnto thee, and repriueth thy destruction, though thou deser∣uedst it not. What should I say more, thy very life and being thou owest to him x in whom wee all liue and moue, and haue our beeing: thence resolue with holy Dauid, to sing vnto the Lord, y as long as thou liuest; and to sing praise vnto thy God, whilest thou hast thy beeing. Many and continuall receipts, should prouoke many and conti∣nuall thankes.

Consider thirdly, thy future necessities. If thou wert sure of that thou hast, that thou and it should continue toge∣ther for euer, and neuer part; and that thou couldest make prety shift to liue vpon the olde stocke hereafter, and neuer stand need to him for more: there might bee so much lesse neede to take care for giuing thankes for what is past. But it is not so with any of vs: of what wee haue, we are but tenants at courtesie, and we stand continually vpon our good behauiour, whether wee shall hold of him any longer, or no: and much of our fu∣ture hapinesse standeth vpon our present thankefulnesse. And with what face can wee craue to haue more, (and yet more wee must haue, or we cannot subsist,) if we bee not thankfull for what wee haue? a Peremptoria res est ingratitudo, saith Saint Barnard, it cutteth it of all kindnesse. b Ventus vreus & exiccans: like that c strong East-winde which in a night dryed vp the Red sea; it

holdeth of the streames of Gods bounty from flowing, and dryeth vp those channels whereby his mercies were wont to be conueyed vnto vs. Certainly this is one espe∣ciall cause, why God so often sayeth vs Nay, and sendeth vs away empty when we aske; euen because we are so little thankefull to him for former receipts. The d Ri∣vers returne all their waters to the Sea, from whence they had them: and they gaine this by the returne, that the sea feedeth them againe, and so by a continuall fresh supply preserueth them in perpetuall being and motion. If they should e withhold that tribute, the Sea would not long suffice them nourishment. So wee by giuing, receiue; and by true paying the old debt, get credit to runne vpon a new score, and provoke future blessings, by our thank∣fulnesse for former: as the Earth by sending vp vapours backe to Heauen from the dew shee hath receiued thence, filleth the bottles of heauen with new moysture, to bee powred downe vpon her againe in due season in kindly and plentifull showers. By our Prayers and Thankesgiuings wee erect a Ladder, like that which f Ia∣cob saw, whereon the Angels ascended and descended; wee preserue a mutuall entercourse betwixt heauen and earth; and wee maintaine a kinde of continuall trading as it were betwixt God and vs. The Commodities are brought vs in, they are Gods blessings: for these wee traffique by our Prayers and Thankesgiuings. Let vs therefore deale squarely, as wise and honest marchants should doe. Let vs keepe touch, and pay: it is as much as our credit is worth. Let vs not thinke to haue Com∣modities still brought vs in, and wee send none out, g Omnia te adversum spectantia this dealing cannot hold long. Rather let vs thinke, that the quicker and speedier and more returnes we make, our gaines will be the grea∣ter: and that h the oftner wee pray and praise God for his blessings, the more we secure vnto our selues both the continuance and the increase of them.

Consider fourthly thy misery, if thou shouldest want those things, which God hath giuen thee. a Carendo magis quàm fruendo. Fooles will not know that true worth of things but by wanting, which wisermen had rather learne by ha∣uing them. Yet this is the common folly of vs all: Wee will not prise Gods blessings as we should, till he for our vnthankfulnesse take them from vs, and teach vs to value them better before we haue them againe. We repine at Gods great blessings; we grudge at his gentle corrections; judging these to heauy, those too light: We thinke our ve∣ry peace a burden, and complaine of plenty as some would doe of scarcity; and vnderualue the blessed liberty we haue of treading in his Courts, and partaking his holy Ordi∣nances; and all this, because by his great goodness wee haue so long injoyed them: and this is our guise in euery other thing proportionably. Did we but feele a while the miseries of our neighbour Countries, who want the bles∣sings which we thus slight; or could wee but fore-thinke what our misery should be, if we (as they) had our throates euer before the sword, or were wasted with extreame fa∣mines and pestilences, or liued eyther in thicke darkenesse, without the Gospell, or vnder cruell 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 enflame them to magnifie and blesse the holy name of God for our long and present peace, for that measure of plenty what euer it be which we yet haue, and for the still conti∣nued liberty of his glorious Gospell and sincere worship a∣mong vs. God grant, that from our wretched vnthanke∣fulnesse, he take not just occation, by taking these great blessings from vs to teach vs at once both how to vse them better and how to value th••m better.

Consider fifthly, the Importunity with God, when thou wantest anything; and according to that, proportion thy thankes, when thou hast it. I remember what Bernard writeth of the Popes seruants and Courtiers in his time: b Importuni vt accipiant, inquieti donec acceprint, vbi

acce∣ceperint ingrati, When Suiters come to the Popes Court with their businesses, the Courtiers and Officers lye in the wind for them, greedily offering their seruice, and neuer quiet with them till they haue got something: but by that they haue got the money, they haue forgot the man, and hauing first serued their owne turne, they then leaue the businesse to goe which way it will. Not much vnlike is our dealing with God. When we c would haue some∣thing, some outward blessing conferred, or some outward ca∣lamity removed, (for these thanklesse deuotions seldome looke farther, then after these outward things;) we are as S. Chrysostome speaketh d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very eager and earnest with God, wee must haue no Nay, we wrastle with him and that stoutly, as if we would out wrestle e Iacob for a Blessing, and we will not let him goe till we haue obtained it. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostome there, when our turne is serued, and we haue what we would haue; by and by, all our deuotion is at an end, we neuer thinke of thankes. All the tenne Lepers begged hard of Christ for a cleansing: the Text saith, f They lift vp their voyces; they were all lowd enough, whilest they were suitors. Sed vbi nouem? there returned not to giue God thankes for their cleansing, of the whole tenne any more then barely one single man. It is our case just. When we want any of the good Creatures of God for our necessities, wee g open our mouthes wide, till hee h open his hand, and fill them with plentiousnesse: but after, as if the filling of our mouthes were the stopping of our throats, so are wee speechlesse and heartlesse. Shame we to bee so clamorous, when we craue from him; and so dumbe, when we should giue him thankes.

Consider lastly, how freely God hath giuen thee, what hee hath giuen thee. i Dupliciter gratis, saith Bernard: Sine merito; sine labore. Freely both wayes: freely, with∣out thy desert, and freely, without so much as thy paines. Freely first, without thy desert. Iacob, a man as well de∣seruing as thou, yet confest himsel••e k not worthy of the least of all Gods mercies. And St. Paul cutteth off all chal∣lenge

of desert, by that interrogatory, l Who hath first gi∣uen him, and it shall be recompenced him? as who should say, No man can challenge God; as if he owed him ought. If hee haue made himselfe a debtor to vs by his Promise, (and indeed he hath so made himselfe a debtor to vs;) yet that is still gratis, and for nothing: because the promise it selfe was free, without eyther m debt in him, or desert in vs. Nay more, God hath bin good to vs, not onely when wee had not deserued it; but (which still more magnifieth his boun∣ty, and bindeth vs the stronger to be thankfull) when we had deserued the quite contrary. And how is it possible we should forget such his vnspeakable kindnesse, in giuing vs much good when we had done none, nay in giuing vs much good, when we had done much ill? And as he gaue it sine merito; so sine labore too: the Creature being freely bestowed on vs, 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 shew that God giueth not his Blessings for our labour meerely: hee sometimes giueth them not, where they are laboured for; and againe he giueth them somtimes, where they are not laboured for. If in the ordinary dispensation of his Prouidence, hee be∣stow them vpon them that labour, as Salomon saith, n The diligent hand maketh rich; and seldome otherwise, for o he that will not labor, it is fit he should not eate: yet that labor is to be accounted but as the meanes, not as a sufficient cause thereof. And if wee digge to the roote, we shall still finde it was gratis: for euen that power to labour was the guift of God; p It is God that giueth thee power to get wealth. Yea in this sence, q Nature it selfe is Grace; because gi∣uen gratis and freely, without any labour, preparation, disposition, desert, or any thing at all in vs.

All these considerations; the Excellencie of the Dutie, the continuance of Gods bles••ings, our future Necessity, our Misery in wanting, our Importunity in Crauing, his free liberality in bestowing, should quicken vs to a more con∣scionable performance of this so necessarie, so just, so reli∣gious

a Duty. And thus hauing seene our vnthankfulnesse discouered in sixe points, and heard many Considerations to prouoke vs to thankefulnesse: it may be we haue seene e∣nough in that to make vs hate the fault, and we would faine amend it; and it may be we haue heard enough in this, to make vs affect the duty, and we would faine practise it, may some say, but we are yet to learne how. The duty be∣ing hard, and our backwardnes great; what good course might be taken, effectually to reforme this our so great backwardnes, and to performe 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 willingnes, but plead ignorance, I should also prosecute, if I had so much time to spare. Wher∣in should be discouered, what the principall Causes of our so great Vnthankefulnesse; which taken away, the effect will instantly and of it selfe cease. Now those Causes are especially, as I conceiue, these fiue. viz. 1. Pride, and Selfe-loue; 2. Enuy, and Discontentment; 3. Riotousnesse, and E∣picurisme; 4. Worldly Carefulnesse, and immoderate de∣sires; Carnall Securitie, and foreslowing the time. Now then, besides the application of that which hath alreadie beene spoken in the former Discoueries and Motiues; (for euery Discouery of a fault, doth virtually containe some meanes for the correcting of it, and euery true Motiue to a duty, doth virtually containe some helpes vnto the prac∣tise of it:) besides these I say, I know not how to prescribe any better remedies against vnthankefulnes, or helpes vnto thankefulnes; then fait••••••lly to striue for the casting out of those sinnes, and the subduing of those Corruptions in vs, which cause the one, and hinder the other. But because the time, and my strength are neere spent: I am content to ease both my selfe and you by cutting of so much of my prouision, as concerneth this Inference for Direction; and desire you that it may suffice for the present, but thus to haue pointed at these Impediments, and once more to name them. They are Pride, Envy, Epicurisme, Carefulnesse, Se∣curitie.

I place Pride, where it would be; the formost, because it is of all other a the principall impediment of Thanke∣fulnes. Certainely there is no one thing in the world, so much as Pride, that maketh men vnthankefull. Hee that would be truely thankfull, must haue his eyes vpon both; the one eye vpon the Guift, and the other vpon the Giuer: and this the proud man neuer hath. Either through b selfe-loue he is starkeblind, and seeth neither: or else through Partiality, he winketh on the one eye, and will not looke at both. Sometimes he seeth the Guift but too much, and boasteth of it: but then he forgetteth the Gi∣uer; he c boasteth, as if hee had not receiued it. Some∣times again he ouerlooketh the Guift, as not good enough for him; and so repineth at the Giuer, as if hee had not giuen him according to his worth. Either he vnderualu∣eth the Guift, or else he overualueth himselfe; as if he were himselfe the giuer, or at least the deseruer: and is in both vnthankefull. To remoue this Impediment, who euer de∣sireth to be thankfull, let him humble himselfe, nay emptie himselfe, nay deny himselfe, and all his owne deserts; confesse himselfe with Iacob d lesse then the least of Gods mercies; and condemne his owne heart of much sinfull e sacriledge, if it dare but thinke the least thought ten∣ding to rob God of the least part of his honour.

Enuy followeth Pride; the f Daughter the Mother: a second g great Impediment of thankfulnesse. The fault is; that men not content only to looke vpō their owne things and the present; but h comparing these with the things of other men, or times: instead of giuing thankes for what they haue, i repine that others haue more or bet∣ter; or for what they now haue, complaine that it is not with them as it hath beene. These thoughts are Ene∣mies to the tranquilitie of the mind; breeding many dis∣contents, and much vnthankefulnesse: whilest our eyes

are euill, because God is good to others, or hath beene so to vs. To remoue this Impediment; who euer desireth to be truely thankfull, let him looke vpon f his owne things, and not on the things of other men: and therein consider, not so much what he wanteth, and faine would haue, as what he hath, and could not well want. Let him thinke, that what God hath giuen him, came from his free bounty, he owed it not; and what he hath denyed him, he withhol∣deth it either in his Iustice for his former sinnes, or in his Mercy for his farther good: that God giueth to no man, all the desire of his heart in these outward things, to teach him not to looke for absolute cōtentment in this life, least of all, in these things. If he will needs looke vpon other mens things; let him compare himselfe rather g with them that haue lesse, then those that haue more: and there∣in withall consider, not so much what h himselfe wan∣teth which some others haue, as what he hath which ma∣ny others want. If a few, that enioy Gods blessings in these outward things in a greater measure then he, be an eye-soare to him: let those many others, that haue a scan∣ter portion, make him acknowledge that God hath dealt liberally and bountifully with him. We should doe well to vnderstand that saying of Christ, not barely as a Predi∣ction, but as a kind of Promise too, (as I haue partly in∣timated i before,) The poore you shall alwayes haue with you: and to thinke that euery Beggar that seeketh to vs, is sent of God, to be as well a Glasse wherein to represent Gods bounty to vs, as an Obiect whereon for vs to ex∣ercise ours. And as for former times: Let vs not so much thinke how much better we haue bin, as how well we are; that we are not so well now, impute it to our for∣mer vnthankfulnesse; and feare, vnlesse wee be more thankfull for what we haue, it will be yet and euery day worse and worse with vs. Councell is very needfull for vs in these declining times: which are not (God know∣eth, and we all know,) as the times we haue seene: the leprous humour of Popery secretly stealing in vpon vs,k

and as a leprosie spreading a pace vnder the skinne; and penury and pouertie, as an vlcerous sore, openly breaking out in the very face of the Land. Should we murmure at this; or repiningly complaine that it is not with vs, as it hath bin? God forbid: that is the way, to haue it yet, and yet worse. Rather let vs humble our selues for our former vnthankefulnesse, whereby wee haue prouo∣ked God to withdraw himselfe in some measure from vs: and blesse him for his great mercy, who yet continu∣eth his goodnesse in a comfortable and gracious measure vnto vs, notwithstanding our so great vnworthines and vnthankefulnesse. Thousands of our brethren in the world, as good as our selues: how glad would they be, how thankefull to God, how would they reioyce and sing, if they enioyed but a small part of that peace and prosperitie in outward things, and of that liberty of trea∣ding in Gods Courts, and partaking of his ordinances; which we make so little account of, because it is not e∣uery way as we haue knowne it heretofore.

The third Impediment of Thankfulnesse, is Ryot, and Epicurisme: that which the Prophet reckoneth in the Catalogue of Sodoms sinnes, a Fulnesse of bread, and a∣bundance of Idlenesse. This is both a Cause and a Signe of much vnthankfulnesse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fulnesse and Forgetfulnesse; they are not more neere in the sound of the words, then they are in the sequel of the things: b When thou hast eaten, and art full, Then beware least thou forget the Lord thy God, Deut. 8. It much argueth, that wee make small account of the good Creatures of God, if we will not so much as take a little paines to get them: but much more, if lauishly and like prodigall fooles wee make wast & hauock of them. He that hath receiued some token from a deare friend, though perhaps of little value in it selfe, and of lesse vse to him; yet if hee retaine any gratefull memory of his frìend, hee will c value it the more, and set greater store by it, and be the more care∣full to preserue it, for his friends sake: but if hee should

make it away causelesly, and the rather because it came so easily, as the Ding-thrifts prouerbe is, Lightly come, lightly goe;) euery man would interpret it as an eui∣dence of his vnfriendly and vnthankfull heart. But Ryot is not onely a Signe; it is also a Cause, of vnthankfulnes: in asmuch as it maketh vs vnderualue the good thinges of God, at too low a rate. For wee vsually value the worth of things, proportionably to their vse; judging them more or lesse good, according to the good they doe vs, be it more or lesse. And how then can the Pro∣digall or Riotous Epicure, that consumeth the good Crea∣tures of God in so short a space and to so little purpose; set a just price vpon them, seeing hee reapeth so little good from them? A pound, that would doe a Poore man that taketh paines for his liuing a great deale of good, maintaine him and his family for some weekes together, perhaps put him into fresh trading; set him vp on his legges, and make him a man for euer; what good doth it to a prodigall Gallant, that will set scores and hundreds of them flying at one afternoones sitting in a Gaming-house? Shall any man make me beleeue, hee valueth these good guifts of God as he should doe, and as euery truly thankfull Christian man would desire to doe; that in the po••dering and perfuming of an excre∣ment that neuer grew from his owne scalpe, in the fur∣nishing of a Table for the pompe and luxurie of a few houres, in making vp a rich Suite to case a rotten car∣kasse in, in the pursuite of any other lustfull vanity or delight, expendeth beyond the proportion of his reue∣nue or condition, and the exigence of just occasions? To remedy this: who euer would be truly thankfull, let him liue in some honest Voca••ion, and therein bestow himselfe faithfully and painfully; binde himselfe to a So∣ber, discreet, and moderate vse of Gods Creatures; re∣member that Christ would not haue the very broken-meates lost; thinke that, if for euery word idly spoken, then by the same proportion for euery penny idly-spent,

wee shall be accomptable to God at the day of Iudge∣ment.

Immoderate Care, and Sollicitude for outward things is another d impediment of Thankfulnes. Vnder which title I comprehend Couetousnesse especially, but not one∣ly: Ambition also, and Voluptuousnesse, and euery other vice, that consisteth in a desire and expectation of some∣thing e for the future: which desire and expectation if inordinate, must needs in the end determine in vnthank∣fulnesse. For the very true reason, why we desire things inordinately, is; because wee promise to our selues more comfort and content from them, then they are able to giue vs: this being euer our Errour, when wee haue a∣ny thing in chase, to seuer the good which we hope from it from the inconueniencies that goe therewith, and loo∣king only vpon that neuer so much as to thinke of these. But hauing obtained the thing wee desired, we find the one as well as the other; and then the inconueniencies wee neuer thought of before, abateth much of the waight and the price wee formerly set thereupon, and taketh of so much from the estimation wee had of the good: whereby it commeth to passe, that by how much wee ouer-valued it in the pursuite, by so much we vnder-value it in the possession. And so in stead of giuing Thankes to God for the good wee haue receiued; wee complaine of the inconueniences that adhere thereunto, and so much vnderprise it, as it falleth short of our expe∣ctation: and looke how farre wee doe vnderprise it, so farre are we vnthankfull for it. To remoue this Impe∣diment: who euer would bee thankfull, let him mode∣rate his desires after these outward things; fore-cast as well the inconueniencies that follow them, as the commo∣dities they bring with them; lay the one against the other, and prepare as well to disgest the one, as to enjoy the other.

The last Impediment of Thankfulnesse is Carnall secu∣ritie, joyned euer with Delayes and Procrastinations.

When we receiue any thing from God; wee know we should giue him thankes for it, and it may be we thinke of doing such a thing: but wee thinke withall another day will serue the turne, and so we put it of for the pre∣sent, and so forwards from time to time, till in the end we haue quite forgotten both his Benefite, and our owne Duty, and neuer performe any thing at all. My Text doth after a sort meete with this corruption: for heere the Apostle saith, the Creature should be receiued with Thanke••giuing; as if the thankes should goe with the re∣ceipt, the receipt and the thankes both together. To remoue this Impediment: consider, how in euery thing delayes are hurtfull and dangerous; how our affections are best and hottest at the first, and doe in processe of time insensibly deaden, and at last dye, if we doe not take the opportunity, and strike (as wee say) whilest the jron is hot; how that, if pretensions of other businesses or oc∣casions may serue the turne to put off the tendering of our deuotions, and rendering of our thankes to God, the Diuell will bee sure to suggest ••now of these pretensions into our heads, and to prompt vs continually with such allegations, that wee shall neuer be at leasure to serue God, and to giue him thankes.

Let vs remember these fiue Impediments and beware of them; Pride, Enuy, Epicurisme, Worldly Carefulnesse. and Delay. All which are best remedyed by their con∣traries. Good helpes therefore vnto thankfulnesse are, 1. Humilitie, and Self-deniall; 2. Contentednesse, and Selfe-suffi••ency; 3. Painfulnesse, and Sobrietie; 4. The Moderation of our desires after earthly things; 5. Speed and Maturitie. And so much for this third Inference of Direction.

I should also haue desired, if the time would haue permitted, although my Text speaketh of our Thankesgiuing vnto God precisely as it respecteth the Creature; yet to haue improued it a little farther by a fourth Inference: that if wee be thus bound to giue God thankes for these outward blessings, how much more ought

wee then to abound in all thankfulnesse vnto him for his manifold a Spirituall blessings in heauenly things in Christ; for Grace and Election, for Mercy and Redemption, for Faith and Iustification, for Obedience and Sanctification, for Hope and Glorification. If wee ought to pray for, and to giue thankes for our b daily bread, which nourisheth but our bodyes, and then is c cast into the draught, and both it and our bodyes perish: how much more for that d Bread of life which came downe from Heauen, and fee∣deth our Soules vnto eternall life, and neither they nor it can perish? If wee must say for that, Giue vs this day our daily bread: shall we not much more say for this, e Lord euermore giue vs this bread. But I haue done. Beseech we now Almighty God, to guide vs all with such holy discre∣tion and wisedome, in the free vse of his good Creatures; that keeping our selues within the due bounds of Sobriety, Charity, and ciuill Duty, wee may in all things glorifie God: and aboue all things, and f for all things giue thankes alwayes vnto God and the Father, in the name of our Lord IESVS CHRIST. To which our Lord Iesus Christ, the blessed Sonne of God, together with the Father, & the Holy Spirit, three Persons and one only wise, gracious, and euerliuing God, bee ascribed (as is most due) by vs and his whole Church, all the Kingdome, the Power, and the glory, both now and for euermore. Amen, Amen.

Here endeth the first Sermon.

Notes

• §. 1. The Cohe∣rence.
• a

  Vers. 1.
• b

  Vers. 2.
• c

  Vers. 3.
• d

  2. Thes. 2.3. &c.
• e

  Apoc. 13.11. &c.
• f

  Moulins ac∣complishment in the Preface.
• §. 2. Scope.
• §. 3. And diuisi∣on of the Text.
• §. 4. Obseru. 1. The Goodnes of the Cre∣ature de∣clared.
• g

  Gen. 1.1.
• h

  Exod. 10.11.
• i

  Col. 1.16.
• k

  V. Scalig exer. 107. sect. 27.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. in Protag. & in Menone.
• §. 5. With the proofe.
• m

  Gen. 1.4.12.18.21.25.
• n

  Ibid. Psal. 31
• o

  Wisd. 11.20.
• §. 6. And ground thereof.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. 1. Ethic. 6.
• q

  Heb. 11.3.
• r

  Pars naturae corum est esse b••nos. (De Di∣is) Seneca.
• s

  See August. passim in Script. ••ou••r. M••nichae∣••s.
• t

  1. Cor. 8.6.
• u

  Iam. 1.17.
• x

  Errat, si quis putet illos (De∣os) nocere velle q non pissunt. Senec. Epist. 95. Nec dant malū, nec habent Ibid.
• §. 7. Inferences thence: the First.
• y

  Iam. 1.13.
• z

  Mali author non est, qui om∣nium qua sunt author est: quia in quantū sunt, in tantum bona sunt. Au∣gust. 83. Quest. 21.
• a

  Wisd. 13.16.
• b

  Osc. 13.9.
• c

  Amos 3.6.
• §. 8. The second.
• d

  See Wisd. 13.1. &c.
• e

  A Gell. 1. Noct Attis. 1.
• f

  1. Tim. 6.16.
• g

  Tantae hae forma••um va∣rieta, in rebus conditis, quid nisi quidam sunt radij Dei∣tatis, demon∣strantes quidem quid vere sit a quo sunt; non tamen quid fit, prorsus dest••i∣en••es. Bern. Ser. 31. in Cant.
• h

  Bern. ibid.
• i

  Rom. 1.19, 20.
• k

  Basil.
• l

  ••quin. 1. qu•• 11.12.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. 1. de fid. Orthod. 4.
• n

  Mark. 10.18
• §. 9. The third.
• o

  Non ex sui naturae, sed ex suo commodo, vel incommodo. August. 12. de Ciuit. 4.
• p

  Plin. 35 Nat. hist. 10.
• q

  Lucian in Hermotimo.
• r

  See Sirac. 39.16, 17. &c.
• s

  Ne tanti arti∣ficis opus in ali∣quo reprehen∣dere vanitate humanae teme∣ritatis audea∣mus. August. 12 de Ciuil. 4.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. 2 de fid Orthod. 12.
• u

  Quam multae animalia hoc primun. cogno∣vimus seculo? & quidem multa venientis aeui populus, ig∣nota nobis, Sci. Senec. 7. Nat. qu. 31.
• x

  ••Vtitur qui∣busdam assu∣mendis & res∣puendis, ad va∣l••tudinem; qui∣busdam tole••ā∣dis, ad patiEn∣t••am; quibus∣dam ordinā••is, ad tusticiam; quibusdam con∣sideranilis, ad a∣l••quod vecitatis documentum. August. 83 quest. 25.
• y

  Bern. Serm. 5. in Cant.
• z

  Ibid.
• §. 10. A Doubt remoued.
• a

  Rom. 8.10.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. Hem. 25.
• c

  Numb. 22.27, &c.
• §. 11. Obseru. 11. Our Liberty to the Creatures.
• §. 12. Without ey∣ther sinne in the vse.
• d

  Rom. 14.20
• e

  Ibid. 14.
• f

  Ibid 2.
• g

  1. Cor. 10.25
• h

  Ibid 27.
• i

  Ibid. 23.
• k

  Tit. 1.15.
• l

  Rom. 14.14.
• m

  1. Cor. 10.29, 30.
• §. 13. Or merit, in the forbea∣rance.
• n

  Col. 2.16, &c.
• §. 14. Our right by Creation.
• o

  Gen. 1.26.
• p

  Psal. 8.6. — quod nos in hoc pulcher rimo do∣micitio vulue∣runt (Dij) se∣cundas fortiri, quod terenis prafecerunt. Sen. 2. de benef. 29.
• q

  Gen. 1 27.
• r

  Bonis naturae ma••a aduentitia dam non succe∣dunt, se. lacce∣dunt: tu••pant▪ vtique ea, non exterminant▪ ••ō∣turbant, non deturbant Bern. in Cant. Ser. 82.
• s

  Chrys••st in Gen▪ hom. 9.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. 4. de fid. Orthod. 4.
• §. 15. And Re∣demption.
• u

  Col. 1.20.
• x

  Heb. 1.2.
• y

  Rom. 8.32.
• z

  Ioh. 8.36.
• a

  1. Cor. 3.21, 23.
• §. 16. This liberty impeached by Iudaisme
• b

  Gal. 5 1.
• c

  Leuit 11,
• d

  Gal. 4.1, 2.
• e

  Gal. 3.24, 25.
• f

  Gal. 4.4.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gal. 4.9.
• h

  Col. 2.14.
• i

  Epes. 2.14.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. 4 de fid. Orthod. 4
• l

  Gal. 5.2.4.11.
• m

  Act. 10 1•• 15.
• n

  Gen. 9.4.
• o

  Leuit. 17.11.14.
• p

  Act. 15.20.29.
• q

  Iosh. 7.1.
• 4 Kin. 18.4.
• §. 17. and Pope∣rie; in the points
• s

  2. Thes. 2.3.
• §. 18. of Mariage,
• t

  Gen. 2.18.
• u

  Ioh. 2.2.
• x

  1. C••r. 7.2.
• y

  Heb. 13.4.
• z

  1. Cor. 7 9▪
• Reu 17.1.3.
• a

  Bellarm. de Monach Cap. 34
• b

  Aquin. 2.2. qu. 88.2. Bellar. de Cler. c. 18. De∣can. 1. man Con∣trou. 13. ••. 11.
• c

  Coster. Enchi∣rid. cap. 20 prop. 9.
• d

  Ca. Is. qu. dist. 34 c. 12. qu. 1. ca. Dilectissimis
• §. 16. and Meates.
• e

  Benedictines and Carthusians
• f

  Dist. 82. ca. Presbyter.
• g

  Gloss. ibid.
• §. 20. The extent of this Li∣berty, in eight Positi∣ons.
• §. 21. I. It extend∣eth to all the Creatures.
• h

  Rom. 14.20
• i

  1. Cor. 10.23
• k

  1. Cor. 3.22.
• §. 22. II. It equally respecteth the vse and the forbea∣rance.
• l

  1. Cor. 6.1••▪
• §. 23. III. It may admit of some restra∣ints in the outward ex¦ercise of it:
• n

  1. Cor. 8.13.
• §. 24. IIII. as first, Sobrietie;
• §. 25. V. Secondly, Charity: in our selues,
• Math. 5.29.30.
• §. 26. and others.
• p

  1. Cor. 14.26.
• q

  1. Cor. 10.23.
• r

  Rom. 14.20.
• s

  Ibid. vers. 21.
• §. 27. VI. Thirdly, Duty, in O∣bedience to Gouernours; Oeconomi∣call,
• t

  1. Pet. 2.13.15.16.
• u

  Rom. 13.5.
• x

  Ibid. vers. 4.
• y

  Ibid. vers. 1.
• z

  1. Cor. 7.22.
• 1. Tim. 6.3.5
• §. 28. Civill,
• 1. Cor. 11.19.
• §. 29. and Eccle∣siasticall.
• Act. 15.28, 29.
• §. 30. VII. With the compari∣son of these 3. restraints.
• a

  Si tantopera cauenda sunt scandala parvu∣lorum, quanto amplius praela∣torum? Ber∣nard. de Prae∣cept. & di∣spens.
• b

  Prudenter ad∣uertat qui hoc cogitat, scanda∣lum scandalo non bene emendari. Qualis, emenda∣tiò erit, si vt a∣lijs scandalum tollao, alios scan∣dalizas? Ber∣nard. de praec. & disp.
• c

  Math. 8.7.
• §. 31. VIII. The inward free∣dome of the Conscience
• d

  1. Cor. 7.23.
• e

  Gal. 5.13.
• f

  Gal. 5.1.
• g

  Rom. 14.17.
• h

  1. C••r. 8.8.
• §. 32. may stand with some restraints in the outward exercise.
• §. 33. Obseru. III. The Crea∣ture to be re∣ceiued with Thankesgi∣uing;
• §. 34. and what is meant there∣by.
• a

  Vers 5. hic.
• b

  Luk. 22.17.19.
• c

  1. Cor. 11.24
• d

  Math. 26.27.
• e

  Mark. 14.22.23.
• f

  Math. 15.36. Mark, 8.6. Ioh. 6.11. Act. 27.35.
• g

  Math. 14.19. Mark. 6.41. Luk. 9.16.
• h

  See Casaub. exercit. 16. in Baron. sect. 33.
• §. 35. For meates and drinkes,
• i

  1. Cor. 10.30
• k

  Math. 14.19. & 15 36.
• l

  Mark. 6 41. & 8.6.
• m

  Luk. 9.16.
• n

  Ioh. 6.8.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Math. 26.30.
• p

  Act. 27.35.
• q

  Rom. 14.6.
• §. 36. and other Creatures, the Thankes∣giuing of the mouth expe∣dient;
• §. 37. but of the Heart neces∣sary.
• r

  Col. 3.17.
• s

  Phil. 4.6.
• t

  Psal 103.1.2
• §. 38. as an Act, 1. of Iustice;
• u

  Cic. 2. de in∣uent 13 & 36.
• x

  Quid tam cō∣tr•• ••ffictū, quā nō reddere quod acceperis? Am∣bros. 1. offic. 21

  Nullum o••fi∣cium referenda gratia magi•• necessarium est. Cic. 1. de Of∣fic.
• y

  Erunt homici∣da, tyranny, fu∣res, adulters, raptores, sacri∣legi, proditores: infra ista omnia ingratus est. Senec. 1. de be∣nef. 10.
• z

  Non solum is gratus debet es∣se, qui accepit be∣neficium; verum etiam is, cui po∣testas accip••endi fuit. Cic. de Prouinc. Con∣sular. Tam te∣neor dono, quam si demittar onu∣stus. Horat. 1. Epist. 7.
• Sirac. 7.28.
• e

  In beneficio re∣dendo, plus ani∣mus, quam cen∣sus operatur: mag••s{que} praepou∣derat benevolen∣tia, quam possi∣bilitas, referendi muneris, Am∣bros. 1. offic. 32
• f

  Vt decent vires tamen est laen∣danda volun as: hac ego contentos auguror esse Deo••. Ouid. de Ponto.
• g

  Luk. 17.10.
• h

  Iob. 22.2.
• i

  Psal. 16.2.3. Nulla ex nobis vtilitas Deospe∣randa est, Sene. 4. de ben. c. 3. Nec ille collato eget, nec nos ti quicquam con∣ferre poffumus▪ Ibid. cap. 9.
• k

  Psal. 116.12, 13.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Xenoph. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m

  Psal. 50.8.14
• n

  Osec. 14.2.
• o

  Heb. 13.15.
• § 39.2. Of Religi∣on: a double sanctificati∣on of the Creature;
• p

  Psal. 50.23.
• q

  1. Sam. 2.30.
• r

  Vers. 5. hic.
• §. 40. The first way.
• s

  Deut. 8.3. Math. 4.4.
• t

  Psal. 104.15.
• u

  Psal. 33.9.
• x

  Heb. 1.3.
• y

  Leuit. 26.26. Psal 105 16. E••ek. ••16▪
• z

  Dan. 1.12.15.
• 3. King. 19.6.8.
• a

  Ioh. 6.9.12.
• b

  Gen. 41.20.21.
• c

  Agg. 1.6.
• §. 41. The second way.
• d

  Math 5.45.
• e

  Acts 14.17.
• f

  Psal. 4.6.
• g

  Ouid Meta∣morph. 8.
• h

  Prou. 15.17.
• i

  Psal. 4.6.7.
• k

  1. Cor. 15.45
• l

  Gen. 3.17.
• m

  Heb. 12.23.
• n

  Deut. 21.17.
• o

  Rom. 4.13.
• p

  1. Cor. 3.22.23.
• q

  Vers. 3. hic.
• r

  See before §. 14.
• s

  Tit 1.15.
• t

  Sinterum est nisi vas, quod∣tunque infundis accessit. Horat. 1. Epist. 2.
• u

  Fide purifi∣tans corda. Acts 15.9.
• §. 42. and how this belongeth to the present point.
• §. 43. The first In∣ference; for Conuiction of our vn∣thankefulnes to God
• Vsu quodem, magis quā sen∣su vel affectu, personare in ore multorum gra∣tiarum actionem aduertere est. Bern. in Cant. serm. 13.
• §. 44. in sundry de∣grees: for want of due
• § 45. I. Recogniti∣on: the first;
• a

  Confessio ge∣mina est: aut Peccati, aut Laudis. August exp. 2. in Psa. 29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Psal. 9.
• b

  Beneficia qua∣dam magnitudo non patitur ex∣cidere: sed nu∣mero pluria, & temporibus di∣versa effluunt. Senec. 3. de be∣nef. 5.
• c

  Ioh. 6.12.
• d

  Colligere frag∣menta, ut peccāt, i. e nec m••n••ma beneficia oblinis∣ci. Bernard. in Cant. serm. 51.
• e

  Esay 1.3.
• §. 46. and second Degree.
• f

  H••b. 1.16.
• g

  Luk. 13.1.
• h

  Psal. 50.14.
• i

  Deut. 8.14.17.
• k

  Ibid. 18.
• l

  Est superbia, & delictū max∣imum, vti da∣tis tanquam in∣natis; & in ac∣ceptit beneficiis gloriam vsurpa∣re benificii, Ber∣nard. de dilig. Deo.
• m

  1. Cor. 4.7.
• n

  Luk. 18.11.
• §. 47. II. Estimati∣on: the Third;
• o

  Apperet illū non sape de red∣dendo cogis asse, cui obrepsit obli∣uio, Senec. 3. de ben 1- peruens∣unt c••, quo, vt ego existime, pes∣simus quisque & ingratissimus peruenit; vt ob∣liuiscantur. Ibi. 5.
• p

  Nec vero quē∣quam se••ū au∣diui ebutum, quo loco the sau∣rum obruisses: Omnia, quae cur∣rant mimine∣runt: vadinc••nia cen••tituta, qui sibi, quibus ipsi debea••t. Cic de senect.
• q

  Deut. 8, 14.
• r

  Psal. 103.2.
• s

  Gen, 41.9.
• t

  Gen. 40.23.
• §. 48. and Fourth degree.
• u

  Exod. 3.8.
• x

  Psal. 106.24.
• 3. King. 29.11.13.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iude 16.
• §. 49. III. Retri∣bution: the Fifth;
• a

  See before, §. 38.
• b

  2. Sam. 9.1.
• c

  Math. ••.6.11.
• d

  Math. 25.40 45.
• §. 50. and Sixth degree.
• e

  2. Chron. 24.22, 23.
• f

  Symb. Nicen.
• g

  Deut. 32.15.
• h

  Osee. 2.8.
• i

  Phil. 3.9.
• k

  1. Sam. 12.5.
• l

  Ibid. 7.
• m

  Agg. 1.6.
• n

  Vers. 5. hic.
• §. 42. The second Inference, of Exhortatiō; with sundry Motiues to Thankeful∣nesse.
• §. 53. viz. 1. The excellency of the Dutie.
• o

  Psal. 147.1.
• p

  1. Cor. 13.8.
• q

  Reuel. 4.8.11 & 7.11, 12.
• r

  Epes. 5.18.20
• §. 54.2. The conti∣nuance of Gods bles∣sings.
• s

  Omni momen∣to me tibi obli∣gas, dum omni momento mihi tua magna be∣neficia praestas. August, Solil. cap. 18. Tot nu∣mera, quae sine intermission•• di∣ebus de noctibus (Dij) fundunt. Senec. 4. de be∣nef. 3.
• t

  Psal. 145.16.
• u

  Psal. 68.29.
• x

  Act. 17.28.
• y

  Psal: 104.33
• §. 55.3. Our fu∣ture Neces∣sities.
• a

  Bern. Serm. 77
• b

  August. So∣liloq. e. 18.
• c

  Exod. 14.21.
• Gratiarum ces∣sat decursus, v∣bi recursus non futri•• Bern. serm. ••0.
• d

  Ecel 1.7. sua reddentur ori∣gine fluentae gva∣tiae, vt vberius ••luant. Bern. serm. 89.
• e

  Alloquin, nisi ad fontem rede∣ant, exictantur. Bern. ibid.
• f

  Gen. 28.12:
• g

  Horat. 1. E∣pist. 1.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. in Gen▪ Hom. 26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. Hom. 25.
• §. 56.4. Our mise∣ry in wan∣ting.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tum deni{que} homines nostra intelligi∣mus bona, Quū, quae in potestate habuimus, ca¦••misimus. Plau. in Captiu. 1.2.
• §. 57.5. Our im∣portunity in asking.
• b

  Be••n lib 4 le Consid. ad Eugē.
• c

  Multos vide∣mus vsque be∣die satis impor∣tune petentes, quod sibi de esse cognoue••int; sed pausos ad∣modum nous∣mus qui dig••as super acceptis beneficijs grati∣as agere vide∣antur. Bernard. serm. de diuer∣sis. 27.
• d

  Chrysost. in Psal. 137.
• e

  Gen. 32.25, 26.
• f

  Luk. 17.13.17.
• g

  Psal. 81.10.
• h

  Psal. 145.16.
• §. 58.6. The free∣dome of the guift.
• i

  Bern. in Psal. Qui habitat. Serm. 14.
• k

  Gen. 32.10.
• l

  Rom. 11.35.
• m

  Nulla Deo dandi beneficij causa est. Sen. 4 de benef. 3. Ego robur Spontane∣as esse numinū benignitates, vltro{que} ab his fluere inexpecta∣ta beneuolentiae munera. Arnob contr. Gent. lib. Deus nulli debet ali∣quid: quia om∣nia gratuito prastat. Et si quisquam dicet, ab illo aliquid debere meritia suis; certe vt esset, non ei debe∣batur: non enim erat, cui debere∣tur. August. 3. de lib. arb. 16.
• n

  Prou. 12.24; & 13.4.
• o

  2 Thes. 3.10
• p

  Deut. 8.18.
• q

  See before, Serm 3. ad Cler. §. 18.
• §. 59. The third In∣ference; for Direction: by remouing the impedi∣ments of Thankeful∣nesse.
• §. 60. viz. 1. Pride.
• a

  Maxime facit ingratos nimtus sui suspectus. & insitum mortali∣tati vitium se sua{que} mirandi. Senec. 2. de be∣nef. 26.
• b

  Cacus amor sui. Horat. 1. Carm. od. 18.
• c

  1. Cor. 4.7.
• d

  Gen. 32.10.
• e

  Sacrilegus in∣vasor gloria tua Bern. in Cant. serm. 13.
• §. 61.2. Enuie;
• f

  Superbia pri∣ma soboles ina∣ni•• gloria-mox in ridiā gi••net. Greg. 31. Mor. 31.
• g

  Non potest quisquā & in∣videre, & gra∣tias agere. Sen. 3. de benef. 3.
• h

  Vehemens, & importunū malum Invidia; quae nos inqui••tat, dum comparat. Hoc mihi prastitit: sed illi plus; sed illi maturius. Senec. 2. de benef. 28.
• i

  Illis non tam iucundum est, multos post se videre; quamgraue, aliquem ante se. Senec. Epist. 73.
• Math. 20.15.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de tranquil. anim. Nulli ad aliena respicienti, sua placents. Senec. 3. de Ira. 30.
• g

  Quod{que} aliena capella gerat di∣stantius vber, Tabescat, neque se maiori pau∣periorum Turbae compares? Ho∣rat. 1. Serm. Satyr. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. vbi Supra.
• h

  Nec ••a intui∣mur, quae nos a∣lys praposuere, sed ea Sola quae fortuna praese∣dentū•• ostentat. Sen. 3. de bē. 3.
• i

  See §. 49.
• k

  Math. 26, 11.
• §. 62.3. Ryot;
• a

  Ezec. 16.49.
• b

  Deut. 8.10.11.
• c

  Quod non me movet astimati∣one: Verum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mei sola••is. Catul.
• §. 63.4. Worldly Carefulnes;
• d

  Non patitur aviditas quen∣quam esse gratū. Senec. 2. de be∣nef. 27. Nullum habet malum cupiditas maius, quam quod est ingrata. ld. E∣pist. 73.
• e

  Nivis semper cupiditatibus occupati, non quid habeamus, sed quid peta∣mus, i•• spaimus. Quicquid domi est, vile est. Se∣quitur autem, vt vbi quid ac∣ceperis leve no∣uorum cupiditas fecerit, author quoque eorum non sit in pret••o. — ideo{que} cidu∣ca memoria est, fuituro immine••∣tium. ld. 3. de benef. 3.
• Nihil aeque a∣deptis, & concu∣p scentibus gra∣tum. Plin.
• §. 64.5. Delay.
• Qui gratus futurus est, sta∣tum dum acce∣pit, de reddendo cogitat. Senec. 2. de benef. 25.
• §. 65. The fourth Inference; and the Con∣clusion of all.
• a

  Ephes. 1.3.
• b

  Math. 6.11.
• c

  Math. 15.17
• d

  Ioh. 6.51.
• e

  Ioh. 6.34.
• f

  Ephes. 5.20.