Two Sermons at Pauls Cross, Sermon 2

Two Sermons at Pauls Cross · Sermon 2

p. 71A SERMON PREACHED AT St. PAVLES Crosse, Aprill, 15.

GEN. 20.6.

And God said vntounto him in a dreame; Yea, I know that thou diddest this in the integritie of thine heart: For I also with-held thee from sinning against mee; therefore suffered I thee not to touch her.

FOr our more profitable vnderstanding of which words,§. 1. The Occasion, it is needfull we should hauehave in remembrance the whole storie of this present Chapter; of which storie these words are a part. And thus it was. Abraham commeth with Sarah his wife and their family, as a Stranger, to sojourne among the Philistims in Gerar: couenanteth with her before-hand, thinking thereby to prouide for his owne safetie, because she was beautifull, that they should not bee to know that they were any more then Brother and Sister. Abimilech King of the place heareth of their comming, and of her beauty; sendeth for them both; enquireth whence and who they were; heareth no more from them, but that shee was his Sister; dismisseth him; taketh her into his house. Hereupon God plagueth him and his house with a strange Visitation; threatneth him also p. 72with Death; giueth him to vnderstand, that all this was for taking another mans wife. Hee answereth for himselfe: God replyeth. The Answere is in the two next former Verses: the Reply in this, and the next following verse.

§. 2. Scope,His answere is by way of Apologie: hee pleadeth first his Ignorance; and then, and thence, his Innocence. aaVers. 4, 5.[And hee said; Lord, wilt thou slay also a righteous Nation? Said not hee vntounto me, shee is my Sister! and shee, euen shee her selfe said, He is my Brother: in the integrity of my …eart, and innocency of my hands, hauehave I done this.] That is his Plea. Now God replyeth: of which reply, letting pafse the remainder in the next verse, which concerneth the time to come, so much of it as is contained in this verse, hath reference to what was already done and past, and it meeteth right with Abimelechs answere. Something he had done; and something he had not done: he had indeed bbVers. 2.taken Sarah into his house, but he had ccVers. 4.not yet come neere her. For that which he had done, in taking her; he thought he had a just excuse, and he pleadeth it: hee did not know her to bee another mans wife; and therefore, as to any intent of doing wrong to the husband, he was altogether innocent. But for that which he had not done, in not touching her; because hee tooke her into his house with an vnchast purpose: hee passeth that ouer in silence, and not so much as mentioneth it. So that his Answere, so farre as it reached, was just: but, because it reached not home, it was not full. And now Almightie God fitteth it with a Reply, most conuenient for such an Answere: admitting his Plea, so farre as hee alledged it, for what he had done, in taking Abrahams wife, hauing done it simply out of ignorance, Yea I know that thou diddest this in the integrity of thy heart:] and withall supplying that which Abimilech had omitted, for what hee had not done, in not touching her; by assigning the true cause thereof, viz. his powerfull restraint, [For I also with-held thee from sinning against me, therefore suffered I thee not to touch her.]

p. 73In the whole verse we may obserue,§. 3. and Division of the Text. First the manner of the Reuelation; namely, by what meanes it pleased God to conueigh to Abimelech the knowledge of so much of his will, as he thought good to acquaint him withall: it was euen the same, whereby he had giuen him the first information at vers. 3. it was by dreame [And God said vntounto him in a dreame] and then after the substance of the Reply; wherof againe the generall parts are two. The former, an Admission of Abimelechs Plea, or an Acknowledgement of the integrity of his heart, so farre as he alledged it, in that which hee had done, [yea I know that thou diddest it in the integrity of thine heart.] The later; an Instruction or Aduertisement to Abimelech, to take knowledge of Gods goodnesse vntounto, and prouidence ouer him, in that which he had not done: it was God that with-held him from doing it, [For I also with-held thee from sinning against me, therefore suffered I thee not to touch her.

By occasion of those first words of the Text, [And God said vntounto him in a dreame;§. 4. The Nature and vse of Dreames, &c.] if we should enter into some enquiries, concerning the nature and vse of diuine Reuelations in generall, and in particular of Dreames: the discourse as it would not be wholly impertinent, so neither altogether vnprofitable. Concerning all which these seuerall Conclusions might be easily made good. First; that God 1reuealed himselfe and his will frequently in old times, especially before the sealing of the Scripture Canon aaforeign. Heb. 1.1.Heb 1:1in sundry manners: as by Visions, Prophesies, Extasies, Oracles, and other supernaturall meanes; and namely, and among the rest, by bbNumb. 12.6. Ioel 2.28. Iob. 33.14.16. foreign. Homer. Iliad. …,Num 12:6Joel 2:28Job 33:14Job 33:16Dreames; Secondly, that God imparted his will by such kinde of supernatural Revelations, not only to the Godly & Faithfull, (though to them most frequently, and especially:) but sometimes also to Hypocrites 2within the Church, as to cc1. Sam. 10.101 Sam 10:10Saul and others; yea and sometimes euen to infidels too out of the Church, as to ddGen. 41.25.28.28 45.Gen 41:25Gen 41:28Pharao…, eeNumb. 24 2.4. &c.Num 24:2Num 24:4Balaam, ffDan. 2.28.4…Dan 2:28Dan 2:4Nebuchadnezzar, &c. and here to Abimelech. Thirdly; that since the writings of the Prophets and Apostles were made vp, the Scripture-Canon sealed, and the Christian Church by the Preaching of the p. 74Gospell become Oecumenicall; Dreames, and other supernaturall Reuelations, as also other things of like nature, as Miracles, and whatsoeuer more immediate and extraordinary manifestations of the will and power of God, hauehave ceased to be of ordinarie and familiar vse: so as now, we ought rather to suspect delusion in them, then to expect 4direction from them. Fourthly; that although God hauehave now ggEsa. 8.20.Isa 8:20tyed vsus to his holy written word, as vntounto a perpetuall infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God: yet he hath no where abridged himselfe of the power and libertie, euen still to intimate vntounto the sonnes of men the knowledge of his will, and the glory of his might, by Dreames, Miracles, or other like supernaturall manifestations; if at any time, either in the want of the ordinary meanes of the word, Sacraments, and Ministery, or for the present necessities of his Church, or of some part thereof, or for some other just cause perhaps vnknown to vsus, he shall see it expedient so to doe. He hath prescribed 5vsus: but he hath not limited himselfe. Fifthly; that because the Diuell and wicked spirits may suggest dreames, probably foretell future euents foreseens in their causes, and worke many strange effects in nature applicando actiua passiuis; which because they are without the sphere of our comprehension, may to our seeming hauehave faire appearances of Diuine Reuelations or Miracles, when they are nothing lesse: for the auoiding of strong delusions in this kinde, it is not safe for vsus to giuegive easie credit to Dreames, Pro…hesies, or Miracles, as diuine; vntill vponupon due tryall there shall appeare, both in the end whereto they point vsus, a direct tendance to the advancement of 6Gods glory; and in the Meanes also they propose vsus, a hhSee Deut. 13.2. &c.Deut 13:2conformity vntounto the reueyled will of God in his written word. Sixthly; that so to obserue our ordinary dreames, as thereby to iiContra Onire triticos, See Aquin. 2.2. qu. 956. Ioh. Satisb. 2. Polyer. 17. Petr. Bles. Epist. 65.diuine or foretell of future contingents, or to forecast therefrom good or ill-lucke (as we call it) in the successe of our affaires: is a silly and groundlesse, but withall an vnwarranted, and therefore an vnlawfull, and therefore p. 75also a damnable, superstition. Seuenthly; that there is 7yet to be made a lawfull, yea and a very profitable vse, even of our ordinary dreames, and of the obseruing thereof: and that both in Physicke and Diuinity. Not at all by foretelling particulers of things to come: but by taking from them, among other things, some reasonable coniectures in the generall, of the present estate both of our Bodies and Soules. Of our Bodyes first. For since the predominancy of kkSecundum morum & humorum varietates, variantur & semnia. Alij nam que vident sanguinei, alia cholorici, alia flegmatici, alia melancholici. Auctor de spic. & anim. cap. 25. apud Augustin. Tom. 3.Choler, Blood, Flegme, and Melancholy; as also the differences of strength, and health, and llIuntae etiam infirmitaetum diversitates, diversa accidunt somnia Ibid.dis…ases, and distempers, either by dyet or passion or otherwise, doe cause impressions of different formes in the fancy: our mmforeign. Arist. cap. 1. de divinat. ex insom….ordinary Dreames may be a good helpe, to leade vsus into those discoueries, both in time of health, what our naturall constitution, complexion, and temperature is; and in times of sicknes, from the rankenesse and tyranny of which of the humours the malady springeth. And as of our Bodies; so of our Soules too. For since our Dreames for the most part nnA dreame cōmeth through the multitude of businesse. Eccles. 5.2. Res, que in vita vsurpant homines, cogitant, curant, vident, Quaeque agunt vigilantes, agitant que, ea fi cui in somnis accidant; M…nus mirum est. Attius Quaecun que meutis agitat infestus vigor, Ea per quietem sacer & a…nus refert Velox que sensus. Senec. in Octau. Act. 4. See Delr. ibid.Eccl 5:2Acts 4looke the same way, which our freest thoughts encline; as the Voluptuous Beast dreameth most of pleasures, the Couetous wretch most of profits, & the proud or ambitious most of prayses, preferments, or reuenge: the obseruing of our ordinary Dreames may be of good vse fo… vsus vntounto that discouery, which of these three is our Master sinne (for vntounto one of the three eueryevery other sinne is reduced,) oo1. Ioh. 2.16.1 John 2:16The Lust of the flesh, the Lust of the eyes, or the Pride of Life.

But concerning Reuelations and Dreames ▪ §. 5. The first Part of Gods Reply.it shall suffice to hauehave onelyonly proposed these few Conclusions without farther enlargement: the manner of Gods reueiling his will here to Abimelech by Dreame, being but an incidentall circumstance vponupon the bye, and not belonging to the maine of the present story. We will therefore without more a doe proceed to the substance of Gods reply, in the rest of p. 76the verse: and therein begin with the former generall pa…t which is Gods admission of Abimelechs Plea and Apology for himselfe. The ground of whose Plea was Ignorance, and the thing he pleaded his owne Innocencie, and the integritie of his heart: and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integritie, [Yea I know that thou diddest this in the integritie of thy heart.

§. 6. The Explication of the words.The aaforeign.Originall word here translated Integrity, is rendred by some Targ. Chald.Truth, by others ccforeign. Septuag.Purity, and by others ddSimplici corde. Vulgar.Simplicity: and it will beare them all, as signifying properly eeIn the perfection of thy heart. H. A.Perfection or Innocency. You would thinke by that word, that Abimelech had in this whole businesse walked in the sight of God with a pure, and vpright, and true, and single, and perfect heart. But alas, hee was farre from that. God ffVers. 17.18.plagued him and his, for that hee had done: and God doth not vse to punish the carkasse for that, wherein the heart is single. Againe, God with-held him, or else hee would hauehave done more and worse: and it is a poore perfection of heart, where the actiue power onelyonly is restrayned, and not the inward corruption subdued. Besides, Sarah was taken into the house, and there kept for lend purposes: and how can truth and puritie of heart consist with a continued resolution of sinfull vncleannesse? Abimelech then cannot be defended, as truly and absolutely innocent: though hee plead Innocency, and God himselfe beare witnesse to the Integrity of his heart: For had his heart bin vpright in him and sincere, in this very matter of Sarah, hee would neuer hauehave taken her into his house at all, as he did. But that hee pleadeth for himselfe is; that in this particuler, wherewith it seemed to him God by so threatning him did charge him, in wronging Abraham by taking his wife from him, his Conscience could witnesse the Innocency of his heart, how free he was from any the least iniurious purpose, or so much as thought, that way. It was told him by them both, that shee was his Sister; and hee knew no other by her then so, when hee p. 77tooke her into his house, supposing her to bee a single woman: if hee had knowne shee had beene any mans wife, hee would not for any good hauehave done the man so foule an iniury, nor hauehave sinned against his owne soule, by defiling anothers bed: In the integritie of his heart, and innocency of his hands he did, what hee had done. This is the substance of his allegation: and God approueth the integrity of his heart so farre; viz. as free in this particular from any intent, eyther to iniure Abraham, or to sinne against the light of his owne Conscience, by committing adultery with anthers wife.

The meaning of the words thus cleared: wee may obserue in them three things. First, §. 7. Obseruat. I. The grieuousnes of the sinne of Adulterie.the fact for which Abimilech pleadeth; and that was, the taking of Sarah, who was anothers wife, into his house. Secondly, the ground of his plea; and that was his Ignorance: hee knew not when he tooke her, that shee was anothers wife. Thirdly, the thing he pleadeth vponupon that ground; and that was his Innocency 1and the integrity of his heart. Each of these three 2will affoord vsus some obseruable instruction for our vse. 3And the first thing wee will insist vponupon from these words shall bee, The grieuousnesse of the sinne of Adultery; hatefull euen in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text, Abimelechs heart neuer smote him for taking Sarah into his house, so long as he supposed her to bee but a single woman: led with the common blindnesse and custome of the Gentiles, hee eyther knew not, or considered not, that such fornication (though in a King) was a Sinne. But the very frame of his Apologie sheweth, that if he had knowne her to be another mans wife ▪ and yet had taken her, hee could not then hauehave pretended the integrity of his heart, and the innocency of his hands, as now hee doth, and God alloweth it: but hee should hauehave beene foreign, his own heart would hauehave condemned him for it, and he should therein hauehave sinned grosly against the light of his owne Conscience.

p. 78§. 8. Fornication a deadly sinne;It cannot be doubtfull to vsus, who by the good blessing of God vponupon vsus, hauehave his holy word to bee aaPsal. 119.105Ps 119:105a light vntounto our feete, and a laut horne vntounto our paths, from the evidence whereof we may receiue more perfect and certaine information, then they could hauehave from the glimmering light of depraued Nature; I say, it cannot be doubtfull to vsus, but that all fornication, how simple soeuer, is a sinne foule 1and odious in the sight of God, …nd deadly to the committer. As first being opposite directly to that bb1. Thes. 4.3.41 Thess 4:31 Thess 4:4holines and honour and sanctification, which God prescribeth in his wil. 2Secondly, causing vsually consumption of ccProu. 5.10.6.26. Iob. 31.12.Prov 5:10Prov 5:6Prov 5:26Job 31:12estate, rottennesse of ddProu 5.11.Prov 5:11bones, and losse of eeProu. 6.33. Prou. 7.22.23.Prov 6:33Prov 7:22Prov 7:23good-name. Thirdly, ffHos. 4.11.Hos 4:11stealing away the heart of those that are once ensnared 3therewith, and bewitching them euen vntounto perdition, in such powerfull sort, that it is seldome seene, a man once brought vnderunder by this sinne, to recouer himselfe againe and to get the victory ouer it. Fourthly, putting ouer the guilty 4to the seuere ggHeb. 13.14.Heb 13:14immediate judgement of God himselfe; who for this sinne …lew of the Israelites in one day hh1. Cor. 10.8.1 Cor 10:823. 5or iiNumb. 25.9.Num 25:924. thousand. And hauing Fifthly, one singular deformity aboue all other sinnes in all other kinds, that it is a direct sinne kk1. Cor. 6.18.1 Cor 6:18against a mans owne body; in depriuing it (by making it the instrument of filthines, and the ll1. Cor. 6.15.1 Cor 6:15member of an harlot,) of that honour whereunto God had ordained it, to be a mm1. Cor. 6.15.1 Cor 6:15member of Christ, and nn1. Cor. 6.19.1 Cor 6:19the Temple of the holy Ghost.

§. 9. yet excused by some:But yet of this foule sinne the Gentiles made no reckoning: So long as they abstained from aaViri licitose errare credunt, si solo abstineant adulterio: meretricios autem vsus tanquam leginaturae suppetere putant. Ambros. 2 de Abrah. 11. Solo stupro atque adulteri… condemnate, passim per lupanaria & ancillul as libido permittitur. Hieronym. Epist. 30. Vsum scortorum serrena civitas licitam turpitudium fecit. Augustin. 14. de Civit. 18.married persons it neuer troubled their consciences to defile themselues with those that were single by fornication, because they esteemed it either as no sinne, or as one of the least. It was not onelyonly the fond speech of an indulgent and doating old Father in the excuse of his licentious sonne in the Comedy, bbMitio apud Terent. in Adelph. 1.2.Non est flagitium mihi crede adolescentulum scortari; p. 79(and yet hee spake, but as the generality of them then thought:) but it was the setious plea also of the graue Romane Oratour, in the behalfe of his client,ccCic pro Coelie. in open court, before the seuerity of the sage and Reuerend bench of Iudges, Quando hoc non factum est? quando reprehensum? quando non permissum? and Datur omniū concessu, &c. dd1. Thes. 4.5.1 Thess 4:5Not in the lust of concupiscence, (saith S. Paul) as the Gentiles, which know not God. An Errour, so vniuersally spread, & so deepely rooted, in the mindes and in the liues of the Gentiles; who eeEph. 418.19hauing their vnderstanding darkened through the ignorance that was in them, because of the blindnesse of their hearts, wrought such vncleannesse not onelyonly without remorse, but even with greedinesse: that the Apostles had much a doe with those men, whom by the Preaching of the Gospell they had conuerted from Gentilisme to Christianitie, before they could reclaime them from an Errour so inueterate both in the judgement and practise: St. Paul therefore as it both became and concerned him being ffRom. 11.13. Gal. 2.7. 1. Tim. 2.7. & 2. Tim. 1.11.Rom 11:13Gal 2:71 Tim 2:72 Tim 1:11the Apostle and Doctour of the Gentiles, often toucheth vponupon this string in his ggAs Rom. 1.29. & 13.13. 2. Cor. 12.31. Gal. 5.19. Ephes. 4.19. & 5.3. &c. Col. 3.5. 1. Thes. 4.3. &c.Rom 1:29Rom 13:132 Cor 12:31Gal 5:19Eph 4:19Eph 5:3Col 3:51 Thess 4:3Epistles written vntounto the Churches of the Gentiles. But no where doth he set himselfe more fully and directly, with much euidence of reason and strength of argument, against this Sinne and errour, then in the hh1. Cor. 5.1.9-11 6.9-18.7.1. &c. 10.8.1 Cor 5:11 Cor 5:9–11first Epistle he wrote to the Corinthians: because among them this sinne, was both it selfe mo…t rife in the practise, the iiHinc foreign pro scortari. Hadr. lun. in Adag & foreign habet Aristoph. in Pluto Act. 1. Sc. 2. Quas …upra mille prostare ad fanum Veneris quod est in Corintho seribit Strab. 8. Geograph. Atque hint natam paraemiam. foreign. Bourdin. in Comment. ad Aristopo. Thesmophor.Acts 1Corinthians being notedly infamous for lust and wantonnes; and it was also as much kk- Libid…nis, qua nusquam gentium regnabat impunitius, quam Corinthi. Erasm. paraphr. in 1. Cor. in Argum.sleighted there as any where, many of them thinking that the ^l body was made …or fornication, as the belly for meates, and that fornication was as fit and conuenient for the body, as meates for the belly. Out of which consideration, the Apostles in that first Generall Councell holden at Ierusalem Act. 15. thought it needfull by Ecclesiasticall Canon, among some other indifferent things for the Churches peace, to lay this restraint p. 80vponupon the converted Gentiles, that they should mmAct, 15.28.29.abstaine from Fornication. Not, as if Fornication were in it selfe an indifferent thing, as those other things were; nor, as if those other things were in themselues and simply vnlawfull as Fornication was: but the Apostles did therefore joyne Fornication, and those other indifferent things together in the same Canon; because the Gentiles accounted fornication a thing as indifferent, as what was most indifferent. Some remainders of the common errour there were it seemeth among some Christians in St. Augustines dayes: who both nnQuod aliquando qui committunt, nescio qua peruersitati contemnunt; & nescio vude sibi testimonia nulla & vana conquirunt dicētes, Peccata carnis Deus non curat. Augustin serm. 16. de verb. Dom. cap. 1. Ista pumind… & nimium grauia mala, ideo a multis viris si…e vilo timore Domini committuntur, quia ita a pluribas. In consuitudinem missa sunt, & ita viliae vel leuia du…untur vt nec iam inter grauia crimina putentur. Serm. de Temp. 143.relateth the opinion and confuteth it. And some in the Popish Church hauehave not come farre behind herein: so many of them I meane as hold that ooDurand. 4. distinct. 33. qu. …. & alij.simple fornication is not intrinsecally, and in the proper nature of it, a sinne against the law of Nature, but onelyonly made such, by diuine positiue Lawe. A strange thing it is, and to my seeming not lesse then a ppMysterium iniquitatis. 2. Thes. 2 7.2 Thess 2:7mystery, that those men that speake so harshly of Marriage which God hath ordained, should withall speake so fauourably of fornication which God hath forbidden; preposterously preferring the disease which springeth from our corruption, before the qq1. Cor. 7.2.1 Cor 7:2remedy which God himselfe hath prescribed in his word. But howsoeuer, if some Christians hauehave spoken, and written, and thought so fauourably of fornication, as (to their shame) it appeareth they hauehave done: the lesse may we maruell, to see Abimelech, a King and an Infidel, allow himselfe the libertie to continue in the sinne of rrVnderstand, that in this passage concerning Abimelech, I vse the word Fornication, as it doth include Concubinatum also.Fornication; and yet notwithstanding such allowance, stand so much vponupon his owne innocency, and integrity as he doth.

§. 10. but not Adultery by any.God forbid any man that heareth me this day, should be so either ignorant or vncharitable, as to conceiue all, or any of that I hauehave yet said, spoken to giuegive the least shadow of libertie or excuse, to Fornication or any vncleannesse, which Saint Paul would not hauehave so much p. 81as aaEph. 5.3.Eph 5:3named among the Saints; not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing for which I hauehave spoken all this, is to shew, how inexcusable the Adulterer is: when euen those of the Gentiles, who (by reason of the bbEphes. 4.18.Eph 4:18darknesse of their vnderstandings, and the want of Scripture-light.) could espy no obliquity in Fornication; could yet through all that darknesse see something in Adultery, deseruedly punishable (euen in their iudgements) with death. They could not so farre quench that ccforeign Basil.sparke of the light of nature which was in them, nor ddRom. 1.18.Rom 1:18hold backe the truth of God in vnrighteousnesse: as not by the glimpse thereof, to discerne a kind of reverend Majestie in Gods holy ordinance, of Wedlocke; which they knew might not be eeHeb 13.4.Heb 13:4dishonoured, nor the bed defiled by Adultery, without guilt. They saw Adultery was a mixt crime, and such as carryed with it the face of Iniustice, as well as vncleannesse; nor could be committed by the two offending parties, without wrong done to a third. And therefore if anything might be said colourably to excuse Fornication, (as there can be nothing said iustly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adulterie: because of the iniury that cleaueth therevnto. Against Fornication God hath ordained ff1. Cor. 7.2.1 Cor 7:2Marriage as a Remedie: what a beast then is the Adulterer, and what a Monster, whom that remedy doth no good vponupon? In the marriage knot, there is some expression and representation of the LoueLove-couenant betwixt ggEphes. 5.23.Eph 5:23Christ, and his Church: but what good assurance can the Adulterer hauehave that he is within that Couenant, when he breaketh this knot? EueryEvery married person hath ipso facto surrendred vp the right and interest he had in and ouer hh1. Cor. 7.4.1 Cor 7:4his owne body, and put it out of his owne into the power of another: what an arrant thiefe then is the Adulterer, that taketh vponupon him to dispose at his pleasure that which is none of his: But I say too well by him, when I compare him but to a thiefe. Salomon maketh him worse then a thiefe. [iiPro. 6.30. &cProv 6:30 Men p. 82doe not despise … thiefe if he steale to satisfie his soule, when he is hungry, &c. But who so committeth adultery with a woman, lacketh vnderstanding: he that doth it destroyeth his owne soule, &c.] Where he maketh both the injury greater, and the reconcilement harder, in and for the Adulterer, then for the Thiefe. Nay God himselfe maketh him worse than a Thiefe in his law: in his Morall Law, next after murther placing kkExod. 20.13.15.Exod 20:13Exod 20:15Adulterie before Theft, as the greater sinne; and in his Iudiciall Law, punishing ll… …2.1. &c.Theft with … mulct, but mmLeuit 20.10. Deut. 21.22.Lev 20:10Deut 21:22Adultery with Death, the greater Punishment. To conclude this first point: Abimelech, an Heathen man, who had not the knowledge of the true God of heauen to direct him in the right way; and withall a King, who had therefore none vponupon earth aboue him, to controll him if hee should transgresse: would yet hauehave abhorred to hauehave defiled himselfe knowingly by Adultery with another mans wife, although the man were but a stranger, and the woman exceeding beautifull. Certainely Abimelech shall one day rise vp in judgement, and condemne thy filthinesse and injustice, whosoeuer thou art, that committest, or causest another to commit adulterie: nnRom. 1.32.Rom 1:32Who knowing the judgement of God, that they which doe such things are worthy of death, either doest the same things thy selfe, or hast pleasure in them that doe them; or being in place and office to punish incontinent persons, by easie commutations of publicke penance, for a priuate pecuniary mulct, doest at once both be guilty thine owne conscience with fordide Briberie, and embolden the Adulterer to commit that sinne againe without feare, from which hee hath once escaped without shame, or so much as valuable losse.

§. 11. Obseru. II. How far Ignorance doth or doth not excuse from Sinne.And thus much for that first Obseruation. The next thing, we shall obserue from Gods approuing of Abimelechs answere, and acknowledgement of the integritie of his heart, is, That some Ignorance hath the waight of a just excuse. For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who p. 83was another mans wife: but he hopeth that shall not bee imputed to him as a fault, because he knew not she was a married woman; the parties themselues vponupon inquiry hauing informed him otherwise. And therefore he appealeth to God himselfe, the tryer and judger of mens hearts, whether he were not innocent in this matter: and God giueth sentence with him, [Yea I know that thou diddest this in the integritie of thy heart.] Where you see his Ignorance is allowed for a sufficient excuse.

For our clearer vnderstanding of which point,§. 12. Sinnes of Ignorance the least sinnes. (that I may not wade farther into that great Question so much mooued among Diuines, then is pertinent to this story of Abimelech, and may be vsefull for vsus thence, viz. whether or no, or how farre, Ignorance and Errour may excuse, or lessen sinfull Actions proceeding there-from, in point of Conscience,) let vsus first lay downe one generall, certaine, and fundamentall ground, wherevpon indeed dependeth especially the resolution of almost all those difficulties, that may occurre in this, and many other like Questions. And that is this. It is a condition so essentiall to eueryevery sinne to be Voluntary; that all other circumstances and respects layde aside, eueryevery sinne is simply and absolutely by so much greater or lesser, by how much it is more or lesse voluntary. For whereas there are in the reasonable soule three prime faculties, from whence all humane Actions flow; the Vnderstanding, the Will, and the sensuall appetite or Affections: all of these concurre indeed to eueryevery Action properly Humane; yet so, as the Will carrieth the greatest sway, and is therefore the justest measure of the Morall Goodnesse, or Badnesse thereof. In any of the three there may be a fault, all of them being depraued in the state of corrupt Nature; and the very truth is there is in eueryevery sinne (eueryevery compleat sin) a fault in eueryevery of the three. And therefore all sins, by reason of the blindnes of the Vnderstanding, may be called Ignorances; and by reason of the impotency of the Affections, Infirmities; and by reason of the peruersnes of the wil, Rebellions. But for the most part it falleth out so, p. 84that although all th… three be faulty, yet the obliquity of the sinfull Action springeth most immediately and chiefly from the speciall default of some one or other of the three. If the maine defect be in the Vnderstanding, not apprehending that good it should, or not aright: the sinne arising from such defect we call more properly a sinne of Ignorance. If the maine defect be in the Affections, some passion blinding or corrupting the Iudgement: the sinne arising from such defect we call a sinne of Infirmity. If the maine defect be in the will, with peruerse resolution bent vponupon any euill: the sinne arising from such wilfulnesse we call a Rebellion, or a sinne of Presumption. And certainely these sinnes of Presumption are the aaGranius quidem infirmitate, quant ignorantia; sed m…lio grauius studio, quam infirmitate peccatur. De paenit d. 2. ex Gregor.greatest of the three; because the wilfullest: and those of Ignorance the least; because there is in them the least disorder of the will, which doth its office in some measure, in following the guidance of the vnderstanding; the greater fault being rather in the vnderstanding, for misguiding it. And of sinnes of Ignorance, compared one with another, that is euer the least, wherein the defect is greater in the vnderstanding, & in the will lesse.

§. 13. a Distinction of IgnoranceFrom this Principle doe issue sundry materiall conclusions: and namely, amongst many other, most pertinently to our purpose these two. The one; that all Errour and Ignorance doth not alwaies and wholly excuse from sinne. The other; that yet some kind of Ignorance and Errour doth excuse from sinne, sometimes wholy, but very often at least in part. The whole truth of both these conclusions, wee may see in this one action of Abimelech, in taking Sarah into his house. In him there was a twofold Errour; and thence also a twofold Ignorance. The one was an Errour in vniversals, (Ignorantia Iuris, as they call it;) concerning the nature of Fornication: which being an heynous sinne, hee tooke to be eyther none at all, or a very small one. The other was an Errour in Particulari, (Ignorantia facti,) concerning the personall condition and relation of Sarah to Abraham: whose sister he thought her to be, and not wife, though she were both.

p. 85That former Ignorance (Ignorantia juris) in Abimelech, §. 14. The former ignorance did not excuse Abimelech wholly.was in some degree voluntary. For Abimelech had in him the common Principles of the Law of Nature; by the light whereof, if he had beene carefull to hauehave improued it, but euen so farre as right reason might hauehave led a prudent and dispassionate naturall man, he might hauehave discerned in the most simple Fornication such incongruity with those Principles, as might hauehave sufficiently conuinced him of the vnlawfulnesse thereof. It is presumed, that all ignorance of that, which a man is bound to know, and may know if he be not wanting to himselfe, is so farre forth wilfull. Now Abimelech was bound to know, that all carnall knowledge of man and woman out of the state of Wedlocke was simply vnlawfull; and so much, if he had not beene wanting to himselfe in the vse of his Naturals, he might hauehave knowne: and therefore it was a kind of wilfull ignorance in him in some degree, that he did not know it. And therefore further, he cannot be wholly excused from sinne, in taking Sarah, notwithstanding both that, and his other ignorance: for although he did not know her to be, Abrahams wife, yet he knew well enough she was not his owne wife; and being not so to him, whatsoeuer she was to Abraham it skilled not, hee should certainely not hauehave taken her. To plead Ignorance, that he knew not Fornication to be a sinne, would little helpe him in this case. For men must know, they stand answerable vntounto God for their Actions; not meerely according to the present knowledge they actually hauehave: but according to the knowledge which they ought and might to hauehave had, those meanes considered, which he had affoorded them of knowledge. Those meanes, euen where they are scantest, being euer sufficient at the least thus farre, aaRom. 1.20.Rom 1:20foreign, as the Apostle speaketh Rom. 1. to leaue the transgressour without excuse, and to make void all pretensions of Ignorance.

That Errour then did not wholly excuse Abimelech from sinne: because his Ignorance was partly wilfull.§. 15. but onelyonly in part: yet wee may not deny, but euen that errour did lessen and extenuate p. 86the sinfulnesse of the Action something, and so excuse him in part; à tant…, though not à tot…. Because it appeareth by many euidences, that his ignorance therein was not grosly affected and wilfull: and looke how much measure you abate in the wilfulnesse, so much waight you take of from the sinne. The light of Nature, thou…h to a man that could hauehave made the best of it, it had beene sufficient to hauehave discouered the vitious deformity, and consequently the morall vnlawfulnesse of Fornication; yet was it nothing so cleare in this particular, as in many other things that concerned common equity, and commutatiue Iustice. Besides, common opinion, and the Custome of the times, and consent (though corrupt consent) of most nations, in making out a light matter of it; might easily carry him with the streame, and make him aduenture to doe as most did, without any scruple, or so much as suspicion of such foule wickednesse, in a course so vniuersally allowed and practised. These respects make his wilfulnesse lesse, his ignorance more pardonable, and his sinne more excusable. And I make no question, the premises considered, but that Abrahams sin in denying Sarah to be his wife, (notwithstanding aaVers. 12.the equiuocating tricke hee had to helpe it) was by many degrees greater, then was Abimelechs in taking her: as being done more against knowledge, and therefore more wilfully. Abim…lechs sinne in taking her, though with some degrees of wilfulnesse, being yet a sinne rather of Ignorance: whereas Abrahams sinne in denying her, was a sinne of Infirmity at the least, if not much rather a sinne of Presumption.

§. 16. yet the later did.Now although this former Errour (Ignorantia juris,) could not wholly excuse Abimelech from sinne in what hee had done, but in part onelyonly; for he sinned therein, by giuing way to vnchast… desires and purposes, against the seauenth Commandement: yet that other Errour of his (Ignorantia facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sinnes of injustice, in coueting and taking another mans wife, against the eighth p. 87the tenth Commandements. He had not the least iniurious intent against Abraham, in that kinde and degree: and therefore, though he tooke his wife from him indeed, yet not knowing any such matter by her, especially hauing withall made ordinary and requisite enquiry thereafter, it must be granted he did it vnwittingly; and therefore vnwilfully; and therefore also vnsinfully, as to that species of sinne. St. Augustine saith truly, Peccatum it a est voluntarium, vt si non sit voluntarium, non est peccatum: without some consent of the will, no compleate actuall sinne is committed. Such ignorance therefore, as preuenteth à tote, and cutteth off all consent of the will, must needes also excuse, and that à tote, the Actions that proceed there-from from being sinnes. It is cleere from the wordes of my Text, that Abimelechs heart was sincere in this action of taking Sarah, from any iniury intended to Abraham therein; although de facto he tooke his wife from him: because he did it ignorantly.

By what hath beene spoken wee may see in part,§. 17. The first Inference; concerning the Saluation of our fore-fathers. what kind of Ignorance it is, that will excuse vsus fom sinne, eyther in whole, or in part; and what will not. Let vsus now raise some profitable Inferences from this obseruation. First; our Romish Catholiques often twitt vsus with our fore-elders: [What, say they, were they not all downe right Papists? belieued, as wee belieue? worshipped, as wee worship? You will not say, they all liued and dyed in Idolatry, and so are damned. And if they were saued in their faith, why may not the same faith saue vsus? and why will not you also be of that religion that brought them to Heauen?] A motiue more plausible, then strong: the Vanitie whereof our present Obseruation duly considered and rightly applyed fully discouereth. We hauehave much reason to conceiue good hope of the saluation of many of our Forefathers: who led away with the common superstitions of those blinde times, might yet by those generall truthes, which by the merciemercy of God were preserued amid the foulest ouerspreadings of Poperie, agreeable to the word of God, (though clogged p. 89with an addition of many superstitions and Antichristian inventions withall.) bee brought to true Faith in the Sonne of God; vnfained Repentance from dead workes, and a sincere desire and endeauour of new and holy Obedience. This was the Religion, that brought them to heauen; euen Faith, and Repentance, and Obedience: this is the true and the Old and Catholicke Religion, and this is our Religion, in which we (hope to finde saluation; and if euer any of you that miscall your selues Catholickes come to heauen, it is this Religion must carry you thither. If together with this true Religion, of Faith, Repentance, and Obedience, they embraced also your additions, as their blinde guides then ledde them; prayed to our Lady. kneeled to an Image, crept to a Crosse, flocked to a Masse, as you now doe: these were their spots and their blemishes, these were their 1. Cor. 3.11.1 Cor 3:11hay and their stubble, these were their Errours and their Ignorances; and I doubt not but as St. Paul for his blasphemies and persecutions, so they obtained mercy for these sinnes▪ because they did them ignorantly in misbeleife. And vponupon the same ground, we hauehave cause also to hope charitably of many thousand poore soules in Italy, Spaine, and other parts of the Christian world at this day: that by the same blessed meanes they may obtaine mercy and saluation in the end, although in the meane time through ignorance they defile themselues with much foule Idolatry, and many grosse Superstitions.

§. 18. a Doubt remoued.But the Ignorance that excuseth from Sinne, is Ignorantia facti, according to that hath beene already declared: whereas theirs was Ignorantia juris, which excuseth not. And besides, as they liued in the practise of that worship which we call Idolatry, so they dyed in the same without Repentance: and so their case is not the same with Saint Paules, who saw those his sinnes, and sorrowed for them, and forsooke them: but how can Idolaters, liuing and dying so without repentance, be saued? It is answered, that ignorance in point of fact, so conditioned as hath been shewed, doth so excuse à tot… ; that an Action proceeding thence, p. 89though it hauehave a materiall in conformitie vntounto the Law of God, is yet not formally a sinne. But I doe not so excuse the Idolatry of our fore-fathers, as if it were not in it selfe a Sinne, and that (without repentance) damnable. But yet their Ignorance being such as it was; nourished by Education, Custome, Tradition, the Tyrannie of their leaders, the Fashion of the times, not without some shew also of Piety and Deuotion; and themselues withall, hauing such slender meanes of better knowledge: though it cannot wholly excuse them from sinne without repentance damnable, yet it much lesseneth and qualifieth the sinfulnesse of their Idolatry; arguing that their continuance therein was more from other preiudices, then from a wilfull contempt of Gods holy word and will. And as for their Repentance; it is as certaine, that as many of them as are saued, did repent of their Idolatries, as it is certaine no Idolater, nor other sinner can bee saued without Repentance. But then, there is a double difference to be obserued, betweene Repentance for Ignorances, and for knowne Sinnes. The one is, that knowne sinnes must be confessed, and repented of, and pardon asked for them in particular, eueryevery one singly by it selfe, (I meane for the kindes, though not euer for the indiuiduals,) eueryevery kind by it selfe; at least where God alloweth time and leasure to the Penitent, to call himselfe to a punctuall examination of his life past, and doth not by sudden death or by some disease that taketh away the vse of reason depriue him of opportunity to doe that: Whereas for Ignorances, it is enough to wrap them vp altogether in a generall and implicite confession, and to craue pardon for them by the lumpe, as Dauid doth in the 19. Psalme, aaPsal. 19.12.Ps 19:12[Who can vnderstand all his Errours? Lord, cleanse thou mee from my secret sinnes.] The other difference is, that knowne sinnes are not truely repented of, but where they are bbProu. 28.13.Prov 28:13forsaken; and it is but an hypocriticall semblance of Pennance without the truth of the thing, where is no care, eyther endeauour of reformation. But ignorances may bee faithfully repented of, and yet still continued in. The reason; p. 90because they may be repented of in the generall and in the lumpe, without speciall knowledge that they are sinnes, but without such speciall knowledge they cannot be reformed. Some of our forefathers then, might not onelyonly liue in Popish Idolatry, but euen dye in an Idolatrous act, breathing out their last with their lips at a Crucifixe, and an Aue. Mary in their thoughts: and yet hauehave truely repented, (though but in the generall, and in the croude of their vnknowne sinnes,) euen of those very sinnes; and hauehave at the same instant true Faith in Iesus Christ, and other Graces accompanying saluation.

§. 19. Another Doubt remoued.But why then may not I, will some Popeling say, continue as I am, and yet come to heauen, as well as they continued what they were, and yet went to heauen? If I be an Idolater, it is out of my Errour and Ignorance: and if that generall prayer vntounto God at the last, to forgiue me all my Ignorances, will serue the turne; I may runne the same course I doe without danger or feare: God will bee mercifull to mee for what I doe Ignorantly.] Not to preclude all possibility of mercy from thee, or from any sinner. Consider yet, there is a great difference betweene their state and thine, betweene thine ignorance and theirs. They had but a very small enioyance of the light of Gods word, aaMath. 5.15.Matt 5:15hid from them vnderunder two bushels for surenesse: vnderunder the bushell of a tyrannous Clergy, that if any man should be able to vnderstand the bookes, hee might not hauehave them; and vnderunder the bushell of an vnknowne Tongue, that if any man should chance to get the bookes, he might not vnderstand them. Whereas to thee, the light is holden forth, and set on a candlesticke; the bookes open; the language plaine, legible, and familiar. They had eyes, but saw not: because the light was kept from them, and the land was darke about them, as the bbExod. 10.21.23.Exod 10:21Exod 10:23darkenesse of Egypt. But thou liuest as in a Goshen, where the light encompasseth thee in on all sides; where there are ccIoh. 5.35.John 5:35burning and shining lamps in eueryevery corner of the land. Yet is thy blindnesse greater, (for who so blind, as he that will not see?) and more inexcusable: p. 91because thou ddMath. 13.15.Matt 13:15shuttest thine eyes against the light, least thou shouldest see and be conuerted, and God should heale thee. Breefly, they wanted the light, thou shunnest it: they liued in darknesse; thou delightest in it: their ignorance was simple; thine affected and wilfull. And therefore although wee doubt not, but that the times of their ignorance God eeAct. 17.30.Acts 17:30winked at: yet thou hast no warrant to presume, that God will also in these times winke at thee, who ffLuk. 7.30.Luke 7:30rejectest the counsell of God against thine owne soule, and for want of gg2. Thes. 2.10.11.2 Thess 2:102 Thess 2:11louelove and affection to the truth art justly giuen ouer to strong delusions, to belieue fables, and to put thy confidence in things that are lyes. So much for that matter.

Secondly, here is a needfull admonition for vsus all, not to flatter our selues for our ignorance of those things,§. 20. The second Inference; Not to flatter our selues in our ignorance. that concerne vsus in our generall or particular Callings; as if for that ignorance our reckoning should be easier at the day gf Iudgement. Ignorance indeed excuseth sometimes, sometimes lesseneth a fault: but yet not all ignorance all faults; not wilfull and affected ignorance any fault. Nay it is so farre from doing that, that on the contrary it maketh the offence aaIgnorantia directe & per so voluntaria, auget voluntar…ū & per consequen… peccatum. Aquin. 1.2. qu. 76, 4.much more grieuous, and the offender much more inexcusable. A heedlesse seruant, that bbLuk. 12.48.Luke 12:48neither knoweth, nor doth his Masters will, deserueth some stripes. A stubborne seruant, that knoweth it, and yet tra… gresseth it, deserueth more stripes. But worse then them both is that vngracious seruant, who fearing his Master will appoint him something hee had rather let alone, keepeth himselfe out of the way before hand, and …ieheth in a co…ner out of sight, of purpose that he may not know his Masters will; that so he may after stand vponupon it when he is chidden, and say Hee knew it not: such an vntoward seruant deserueth yet more stripes. Would the spirit of God, thinke you, in the Scripture so often call vponupon vsus to ccProu. 2.3.4.7; 23.23.Prov 2:3Prov 2:4Prov 2:7Prov 23:23get the knowledge of Gods will, and to increase therein; or would he commence his ddHos. 4.1.Hos 4:1suite against a land, and enter his action against the people thereof, for want of such p. 92knowledge: if ignorance were better or safer? Oh it is a fearefull thing for a man to eeSee Prou. 1.24 &c.Prov 1:24shunne instruction, and to say he desireth net the knowledge of God. ffPsal. 36.3.Ps 36:3Noluerunt i…telligere, vt bene agerent. When men are once come to that passe, that they will not vnderstand, nor seeke after God; when they ggIoh. 3.20.John 3:20hate the light, because they take pleasure in the hhEph. 5 11.Eph 5:11workes of darkenes; when they are iiImpia mens odit et am ipsum intellectum: & homo aliq…a…. so nimium mente peruersa timet intelligere, ne cogetur quod intellexerit facere. Augustin. de verb. Apost. serm 13.afraide to know too much, least their hearts should condemne them for not doing thereafter; when like the kkPsal. 58.4.5.Ps 58:4Ps 58:5deafe adder they stoppe their eares against the voyce of the charmer, for feare they should be charmed by the power of that voice out of their crooked and serp…ntine courses; when they are so llEx intentione voluntatis ad peccantū prouenit, quod aliquis vult subire agno vantia d…mnum, propter libertatem peccandi. Aquin. 1.2.76.4.resolued to take freedome to sinne, that they chuse to be still ignorant, rather then hazard the forgoing of any part of that freedome: what doe they, but euen runne on blindfold into Hell? and through inner, poast along vntounto mmforeign, Math. 25.30.Matt 25:30vtter darkenesse, where shall be weeping and gnashing of teeth? nnBernard. de 12. grad. numil.Frustrà sibi de ignorantia blandiuntur, saith Saint Bernard, Qui vt liberius peccent, libenter ignorant. Saint Paul so speaketh of such men, as if their case were desperate; oo2. Cor. 14.38.[If any man be ignorant, let him be ignorant] as who say; if he will needes be wilfull, at his perill be it. But as many as desire to walke in the feare of God with vpright and sincere hearts, let them thirst after the knowledge of God and his will, as the ppPsal. …1.2.Ps 1:2Hart after the riuers of waters; let them qqProu. 2.3.4.Prov 2:3Prov 2:4cry after knowledge and lift vp their voyces for vnderstanding; let them seeke it as siluer, and dig for it as for hid treasures; let their feete tread often in Gods courts, and euen weare the thresholds of his house; let them delight in his holy ordinances, and reioyce in the light of his word, depending vponupon the ministery thereof with vnsatisfied eares, and vnwearied attention, and feeding thereon with vncloyed appetites: that so they may see, and heare, and learne, and vnderstand, and belieue, and obey, and increase in wisedome and in grace and in fauour with God and all good men.

p. 93But then in the third place consider,§. 21. Inference 3. against sins done with knowledge. that if all ignorance will not excuse an offender, (though some doe:) how canst thou hope to finde any colour of excuse or extenuation, that sinnest wilfully with knowledge, and against the light of thine owne Conscience? The least sinne thus committed is in some degree a Presumptuous sinne, and carryeth with it a contempt of God: and in that regard is aaQuo quisque melius sapit, eo deterius delinquit. Gregor. in pastorali.greater, then any sinne of Ignorance. bbIam 4.17.Jas 4:17To him that knoweth to doe good; and doth it not, to him it is a sinne, saith St. Iames: Sinne beyond all plea of excuse. Saint Paul, though he were a cc1. Tim. 1.13.1 Tim 1:13Persecutor of the Truth, a Blasphemer of the Lord, and injurious to the Brethren; yet hee obtained Mercy, because he did all that ignorantly. His bare ignorance was not enough to justifie him: but he stood need of Gods mercy, or else hee had perished in those sinnes for all his ignorance. But yet who can tell, whether euer hee should hauehave found that mercy, if he had don the same things and not in ignorance? Ignorance then, though it doe not deserue pardon, yet it often findeth it: because it is not joyned with open contempt of him, that is able to pardon. But hee that sinneth against knowledge, doth Ponere obicem, (if you will allow the phrase, and it may be allowed in this sence:) hee doth not onelyonly prouoke the Iustice of God by his sinne (as eueryevery other sinner doth,) but he doth also dambe vp the Mercy of God by his contempt, and doth his part to shut himselfe out for euer from all possibility of pardon; vnlesse the boundlesse ouer-flowing mercy of God come in vponupon him with a strong tide, and with an vnresisted current breake it selfe a passage through. Doe this then, my beloued Brethren. Labour to get knowledge, labour to increase your knowledge, labour to abound in knowledge: but beware you rest not in your knowledge. Rather dd2. Pet. 1, 5.7.2 Pet 1:52 Pet 1:7giuegive all diligence, to adde to your knowledge Temperance, and Patience, and Godlinesse, and brotherly kindnesse, and Charity, and other good graces. Without these, your knowledge is vnprofitable; nay, damnable. eeEccles. 1.18.Eccl 1:18Qui apponit scientiam, apponit dolorem, is true in p. 94this sence also. Hee that increaseth knowledge, vnlesse his care of Obedience rise in some good proportion with it, doth but lay more roddes in steepe for his owne backe, and increase the number of his stripes, and adde to the waight and measure of his owne most just condemnation. Know this, that although Integritie of heart may stand with some ignorances, as Abimelech here pleadeth it, and God alloweth it: yet that mans heart is deuoyd of all singlenesse and sincerity, who alloweth himselfe in any course hee knoweth to be sinfull, or taketh this liberty to himselfe, to continue and persist in any knowne vngodlinesse. And thus much for our second Obseruation.

§. 22. Obseru. III. Morall Integrity may be in the heart of an vnbeleeuer.I adde but a Third: and that taken from the very thing which Abimelech here pleadeth, viz. the integritie of his heart; considered together with his present personall state and condition. I dare not say, he was a Cast-away: for what knoweth any man, how God might after this time, and even from these beginnings, deale with him in the riches of his mercy? But at the time, when the things storyed in this chapter were done, Abimelech doubtlesse was an vnbelieuer, a stra…ger to the covenant of God made with Abraham, and so in the state of a carnall and meere naturall man, And yet both he pleadeth, and God approueth, the innocency and integrity of his heart in this busines, [Yea I know that thou diddest this in the integritie of thine heart.] Note hence, That in an vnbelieuer and Naturall man, and therefore also in a wicked person and a Cast-away, (for as to the present state, the Vnregenerate and the Reprobate, are equally capable and equally incapable of good things;) there may be truth and singlenesse, and integritie of heart in some particular Actions.

§. 23. With the Explication,We vse to te…ch, and that truely, according to the plaine euidence of Scripture, and the judgement of the ancient Fathers, against the contrary tenet of the later Church of Rome; that all the workes of vnbeleiuers and naturall men, are not onelyonly stained with sinne, (for so are the best workes of the Faithfull too;) bu… also are really and truly p. 95…innes: both in their owne Nature, because they spring from a corrupt fountaine, for aaIoh 3.6.John 3:6That which is borne of the flesh is flesh, and it is impossible that a bbMath. 7.18.Matt 7:18corrupt tree should bring forth good fruite; and also in Gods estimation, because he beholdeth them as out of Christ ccMath. 3.17.Matt 3:17in and through whom alone he is well pleased. St. Augustines judgement concerning such mens workes is well knowne, who pronounceth of the best of them, that they are but splendida peccata, glorious sinnes: and the best of them are indeed no better. We may not say therefore, that there was in Abimelechs heart, as nor in the heart any of man, a Legall integrity, as if his person, or any of his actions were innocent, and free from sinne, in that perfection which the Law requireth. Neither yet can we say, there was in his heart, as nor in the heart of any vnbelieuer, an Euangelicall integritie; as if his person were accepted, and for the persons sake all or any of his actions approued with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come. That first and Legall integrity, supposeth the righteousnesse of workes, which no man hath; this latter and Euangelicall integrity, the righteousnes of Faith, which no vnbelieuer hath: no mans heart being, either Legally perfect, that is in Adam; or Euangelically perfect, that is out of Christ. But there is a third kinde of integritie of heart, inferiour to both these, which God here acknowledgeth in Abimelech; and of which onelyonly we affirme, that it may be found in an vnbeleiuer, and a Reprobate: and that is, a Naturall or Morall integrity; when the heart of a meere naturall man is carefull to follow the direction and guidance of right reason, according to that light (of Nature, or Reuelation,) which is in him, without hollownes, halting, and hypocrisie. Rectus vsus Naturalium we might well call it: the terme were fit enough to expresse it; had not the Papists and some other Sectaries, by sowring it with the leauen of their Pelagianisme, rendred it suspitious. The Philosophers and learned among the Heathen, by that which they call a p. 96good Conscience, vnderstand no other thing, then this very Integritie whereof we now speake. Not that an Vnbeleiuer can hauehave a good Conscience, taken in strict proprietie of Truth, and in a spirituall sence. For the whole man being corrupted through the fall of Adam, the Consc…ence also is wrapped in the common pollution: so that ddTit. 1.15.Titus 1:15to them that are defiled and vnbelieuing nothing is pure, but euen their mind and Conscience is defiled, as speaketh St. Paul, Tit. 1. and being so defiled, can neuer be made good, till eeHeb. 10.22.Heb 10:22their hearts bee sprinkled from that pollution, ffHeb. 9.14.Heb 9:14by the blood of Christ, who through the eternall spirit offered himselfe without spot to God, and till the Conscience be purged by the same blood from dead workes to serue the liuing God, as speaketh the same Apostle, Heb. 9. and 10.

§. 24. Proofe,But yet a Good Conscience in that sence as they meant it, a Conscience morally good, many of them had; who neuer had Faith in CHRIST, nor so much as the least inckling of the Doctrine of Saluation. By which aaRom 2.14.Rom 2:14Not hauing the Law, they were a law vntounto themselues; doing by nature many of the things contained in the Law; and chusing rather to vndergoe the greatest miseries, as shame, torment, exile, yea death it selfe, or any thing that could befall them, then wilfully to transgresse those rules, and notions, and dictates of piety and equity, which the God of nature had imprinted in their consciences. Could Heathen men and vnbelieuers hauehave taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did; if such a Conscience were not in the kind, (that is Morally) Good? Or how else could Saint Paul hauehave made that protestation hee did in the Councell bbAct. 23.1.Acts 23:1[Men & Brethren, I hauehave liued in all good Conscience before God vntill this day.] At least, if he meant to include, as some of the learned conceiue he did, the whole time of his life, as well before his Conuersion, as after? Balaam was but a c…rsed Hypocrite, and therefore it was but a copy of his countenance, and no bet…er, (for his heart euen then hankered after 2. Pet. 2.15.2 Pet 2:15the wages of vnrighteousnesse,) when he looked p. 97asquint vponupon Balaks liberall offer, with this answere, ddNumb. 22.1…Num 22:1If Balak would giuegive me his house full of Gold and siluer, I cannot goe beyond the word of the Lord my God, to doe lesse or more. But I assure my selfe, many thousands of vnbelieuers in the world, free from his hypocrisie would not for ten times as much as he there spake of, hauehave gone beyond the Rules of the Law of Nature written in their hearts, to hauehave done eyther lesse or more. Abimelech seemeth to be so affected; at least, in this particular action and passage with Abraham: wherein God thus approueth his integrity, [Yea I know that thou diddest this in the integrity of thy heart.

The Reason of which morall integrity in men vnregenerate and meerely Naturall, is that Imperium Rationis, §. 25. and Reason thereof.that power of naturall conscience and Reason, which it hath and exerciseth ouer the whole man: doing the office of a Law-giuer, and hauing the strength of a law; aaRom. 2.14.Rom 2:14[They are a law vntounto themselues,] saith the Apostle Rom. 2. As a Law, it prescribeth, what is to be done, as a Law, it commandeth, that what is prescribed be done: as a Law, it proposeth rewards and punishments, accordingly as what it prescribeth and commandeth is done or not done. Abimeleches owne Reason, by the light of Nature informed him, that to take another mans wife from him was iniurious, and enioyneth him therefore, as hee will auoyd the horrors and vpbraidings of a condemning heart, by no meanes to doe it. Resolued accordingly to doe, and to obey the Law of Reason written in his heart, before he durst take Sarah into his house, he maketh inquiry first, whether she were a single-woman or a wife: and therefore, although (vponupon misinformation) hee tooke another mans wife, vnwitting that she was so, he pleadeth here, and that justly, the integrity of his heart. And from obedience to the same Law especially, seeing those many rare examples of Iustice, Temperance▪ Gratitude, Beneficence, and other morall vertues, which we read of in Heathen men, not without admiration: which were so many strong euidences also of this morall integrity of their hearts.

p. 98A point that would beare much enlargement, if we intended to amplify it by Instances; and did not rather desire to draw it briefly into vse, by Inferences. A just condemnation, it may bee first, §. 26. Inferences thence: The first.to many of vsus, who call our selues Christians, and Belieuers, and hauehave many blessed meanes of direction and instruction for the due ordering of our hearts and liues, which those Heathens wanted: yet come so many paces, nay leagues, short of them, both in the detestation of vicious and grosse enormities, and in the conscionable practise of many offices of vertue. Among them what strictnesse of Iustice? which we eyther slacke, or peruert. What zeale of the Common good? which we put of each man to other, as an vnconcerning thing. What remission of priuate iniuries? which we pursue with implacable reuenge. What contempt of honours, and riches? Which we so pant after, so adore. What temperance and frugality in their provisions? Wherein no excesse satisfieth vsus. What free beneficence to the poore, and to pious vses? whereto we contribute penuriously and with grudging. What conscience of oaths and promises? which wee so sleight. What reuerence of their Priests? whom we count as the scumme of the people. What loathing of swinish drunkennesse? wherein some of vsus glory. What de…estation of vsury, as a monster in nature? whereof some of ours make a trade. Particularities are infinite: but what should I say more! Certainely, vnlesse our righteousnesses exceed theirs, we shall neuer come to heauen: but how shall we escape the nether most hell, if our vnrighteousnessee exceed theirs. aaRom. 2.27.Rom 2:27Shall not Vncircumcision which is by nature, if it keepe the law, judge thee, who by the Letter and Circumcision dost transgresse the Law? said St. Paul to the Iewe: make application to thy selfe, thou that art Christian.

Secondly;§. 27. The second. if euen in vnbelieuers and Hypocrites and Castawayes there may be, in particular Actions, integrity and singlenesse of heart: then it can bee but an vncertaine Rule for vsus to iudge of the true state of our owne or other mens hearts, by what they are in some few particular Actions. p. 99Men are indeed that, not which they shew themselues in some passages, but what they are in the more generall and constant tenor of their liues. If we should compare Abimelech and Dauid together, by their different behauiour in the same kind of temptation, in two particulars of the sacred History, and looke no farther: We could not but giuegive sentence vponupon them quite contrary to right and truth. Wee should see Abimelech on the one side, though alured with Sarahs beauty; yet free from the leaft iniurious thought to her husband, or adulterous intent in himselfe. We should behold aa2. Sam. 11.2. &c.2 Sam 11:2Dauid on the other side, enflamed with lust after Bathsheba, whom he knew to be another mans wife: plotting first, how to compasse his filthy desires with the wife, and then after how to conceale it from the husband, by many wicked and politicke fetches; and, when none of those would take, at last to hauehave him murthered, being one of his principall bb2. Sam. 23.3…2 Sam 23:3worthies, in a most base and vnworthy fashion, with the losse of the liues of a number of innocent persons more, besides the betraying of Gods cause, the disheartening of his people, and the encouragement of his and their Enemies. When we should see, and consider all this on both sides, and lay the one against the other: what could we thinke but that Abimelech were the Saint, and Dauid the Infidell; Abimelech the man after Gods owne heart, and Dauid a stranger from the Couenant of God. Yet was Dauid all this while, within that Couenant: and, for any thing we know, or is likely, Abimelech not. Particular actions then, are not good euidences eyther way: as wherein both an vnbelieuer, awed sometimes by the law of naturall Conscience, may manifest much simplicity and integrity of heart; and the true Child of God, swayed sometimes with ccRom. 7.23.Rom 7:23the law of sinfull concupiscence, may bewray much foule Hypocrisie, and Infidelity. But looke into the more constant course of both their liues; and then may you find the Hypocrite and the vnbelieuer wholly distingushed from the Godly, by the want of those right markes of sincerity that are in the Godly: no zeale of p. 100Gods glory; no sence of originall corruption; no bemoaning of his priuy hypocrisie and secret Atheisme; no suspicion of the deceiptfulnesse of his owne heart; no tendernesse of Conscience in smaller duties; no faithfull dependaence vponupon the prouidence or promises of God for outward things; no selfe-denyall, or pouerty of spirit; no thirst after the saluation of his brethren, and the like: none of these, I say, to be found in any constant manner in the generall course of his life; although there may bee some suddaine light flashes of some of them now and then in some particular Actions. Measure no mans heart then, especially not thine owne, by those rarer discoueries of morall integrity in particular Actions: but by the powerfull manifestations of habituall grace, in the more constant tenor of life and practise.

Wee may learne hence thirdly, §. 28. The third.not to flatter our selues too much vponupon eueryevery integrity of heart; or to thinke our selues discharged from sinne in the sight of God, vponupon eueryevery acquitall of our Consciences: when as all this may befall an Hipocrite, an Vnbelieuer, a Reprobate. When men accuse vsus of hypocrisie or vnfaithfulnesse, or aaPsal. 35.11.Ps 35:11lay to our charge things we neuer did: it is, I confesse, a very comfortable and a blessed thing, if we can find protection against their accusations in our owne hearts, and bee able to plead the integritie thereof in barre against their calumniations. Our integritie, (though it be but Morall, and though but onelyonly in those actions wherein they charge vsus wrongfully,) and the testimony of our owne consciences, may be of very seruiceable vse to vsus thus farre, to make vsus regardl…sse of the accusations of vniust men: that one testimony within shall relieue vsus mo…, then a thousand false witnesses without can iniure vsus. bb1. Cor. 4.3.1 Cor 4:3With me it is a very small thing, saith St. Paul that I should be judged of you, or of mans judgement: as if he should hauehave said, I know my selfe better then you doe; and therefore so long as I know nothing by my selfe of those things, wherein you censure me, I little reckon what either you, or any others shall thinke or say by me. We may by p. 101his example make vse of this; the inward testimony of our hearts being sufficient to justi…ie vsus against the accusations of men: but we may not rest vponupon this; as if the acquitall of our hearts were sufficient to justifie vsus in the sight of God. St. Paul knew it, who durst not rest therevpon; but therefore addeth in the very next following words, cc1. Cor. 4.3.4.1 Cor 4:31 Cor 4:4Yea, I judge not mi…e owne selfe; for I know nothing by my selfe, yet am not hereby justified: but hee that judgeth mee is the Lord. Our hearts are close, false, and nothing so ddIer. 17 9.10.Jer 17:9Jer 17:10deceitfull as they: and who can know them perfectly, but he that made them, and can search into them? Other men can know very little of them: our selues some thing more: but God alone all. If therefore when other men condemne vsus, we find our selues agrieued: we may remoue our cause into an Higher Court; appeale from them to our owne Consciences, and be relieued there. But that is not the Highest Court of all; there lyeth yet an appeale farther and higher then it, even to the Iudgement-seat, or rather to the Mercy-seat of God: who both can finde just matter in vsus, to condemne vsus, euen in those things, wherein our owne hearts hauehave acquitted vsus; & yet can withall find a gracious meanes to justifie vsus, euen from those things, wherein our owne hearts condemne vsus. Whether therefore our hearts condemne vsus, or condemne vsus not. ee1. Ioh. 3.20.1 John 3:20God is greater then our hearts, and knoweth all things. To conclude all this point, and there withall the first generall part of my Text; Let no Excusations of our own Consciences on the one side or confidence of any integrity in our selues, make vsus presume we shall bee able to stand just in the sight of God, if hee should enter into judgement with vsus: but let vsus rather make suite vntounto him, that since we ca…not ffPsal. 19.12.Ps 19:12vnderstand all our owne errors, he would be pleased to cleanse vsus from our secret sinnes. And on the other side, let no accusations of our owne Consciences, or guiltines of our manifold frailties and secret hypocrisies, make vsus despaire of obtaining his fauour and righteousnesse: if denying our selues, and renouncing all integritie in our selues as of our selues p. 102we cast our selues wholly at the footestoole of his merciemercy and seeke his fauour in the face of his only begotten Sonne Iesus Christ the righteous.

Of the former branch of Gods reply to Abimelech, in those former words of the Text,§. 29. The second Part of the Text opened. [Yea I know that thou diddest this in the integri…ie of thy heart) hitherto. I now proceed to the latter branch thereof, in those remaining words [For I also with held thee from sinning against mee; therefore suffered I thee not to touch her.] foreign. The word signifieth properly to hold in, or to keepe backe; rrVatablus in Schol. hic.Retinui or bb…u…ius hic.Cohibui, or as the Latine hath it ccVulgat. h…c.Custodiuite: implying Abimilechs forwardnes to that sinne; certainly hee had bin gone, if God had not kept him in, and held him backe. The Greeke rendreth it, ddSeptuag. hic.foreign, I spared thee: and so the Latine Parcere, is sometimes vsed for impedire or prohibere, to hinder, or not to suffer; as in that of eeVirgil Eclog. 3.Virgil, Parcite …ves nimit in procedere. Or taking Parcere in the most vsuall signification, for sparing, it may very well …tand with the purpose of the place: for indeed God spareth vsus no lesse, indeed he spareth vsus much more, when he maketh vsus forbeare to sinne, then when hauing sinned he forbeareth to punish; and as much cause hauehave we to acknowledge his mercy, and to reioyce in it, when he holdeth our hands that we sinne not, as when he holdeth his owne hands that hee strike not. For I also withheld thee from sinning against mee. How? Did not Abimelech sinne in taking Sarah, or was not that as ffPsal. 51.4.Ps 51:4eueryevery other sinne is, a sinne against God? Certainely, if Abimilech had not sinned in so doing, and that against God; God would not hauehave so plagued him as he did, for that deed. The meaning then is: not, that God withhel… …im wholly from sinning at all therein; but that God withheld him from sinning against him in that soule kind & in that high degree, as to defile himselfe by actuall filthines with Sarah, which but for Gods restraint he had done: Therefore suffered I thee not] ggSegtuag. hic.foreign, hhVulg. hic.Non dimis…ts, that is, I did not let thee goe: I did not leaue thee to thy selfe: or most agreeably to the letter of the Text in the p. 103iiforeign.Hebrew, Non dedi, or non tradidi; I did not deliuer, or giuegive. That may be, non dedi potestatem, I did not giuegive thee kkH. A. hic.leaue or power, and so giuing, is sometimes vsed for suffering, as Psal. 16. llPsal. 16.10.Ps 16:10Non dabis sanctum tuum. Thou wilt not suffer, &c. and mmGen. 31.7; Exod. 3.19. & 12.23; Nū. 22.13. Iud. 1.…4. & 15.1. Ester. 9.14.Gen 31:7Exod 3:19Exod 12:23Judg 1:4Judg 15:1elsewhere. Or non dedi te, tibi, I gaue thee not to thy selfe. A man cannot be put more desperately into the hands of any enemy, then to be left in manu consilij sui, deliuered into his owne hands, and giuen ouer to the lust of his owne heart. Or as it is here translated, I suffered thee not. We should not draw in God as a partie, when we commit any sinne, as if he ioyned with vsus in it, or lent vsus his helping hand for it: we doe it so alone, without his helpe, that we neuer doe it, but when he letteth vsus alone, and leaueth vsus destitute of his helpe. For the kind, and manner, and measure, and circumstances, and events, and other the appurtenances of sinne; God ordereth them by his Almighty power and prouidence so, as to become seruiceable to his most wise, most just, most holy purposes: but as for the very formality it selfe of the sinne, God is (to make the most of it,) but a sufferer; Therefore suffered I thee not, To touch her.] Signifying that God had so farre restrained Abimilech from the accomplishment of his wicked and vncleane purposes, that Sarah was preserued free by his good prouidence, not onelyonly from actuall adulterie, but from all vnchast and wanton dalliance also with Abimelech.

It was Gods great mercy to all the three parties,§. 30. Obser. IIII. Gods Restraint of mans sinne. that he did not suffer this euill to be done: for by this meanes he graciously preserued. Abimelech from the sinne, Abraham from the wrong, and Sarah from both. And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth euer and anon more or lesse,) by his gracious and powerfull restraint withhold any man, from running into those extremities of sin and mischiefe, whereinto his owne corruption would carry him headlong, especially when it is set a gogge by the cunning perswasions of Sathan, and the manifold temptations that are in the p. 104world through lust. The Points then that arise from this part of my Text, are these. 1. Men doe not alwayes commit those evils, their owne desires, or outward temptations prompt them vntounto. 2. That they doe it not, it is from Gods restraint. 3. That God restraineth them, it is of his owne gracious goodnes and mercy. The common subiect matter of the whole three points, being one, viz. Gods restraint of mans sinne; we will therefore wrap them vp all three together, and so handle them, in this one entire Obseruation, as the totall of all three. God in his mercy oftentimes, restraineth men from committing those evils, which, if that restraint were not, they would otherwise hauehave committed.

This Restraint, whether we consider the measure or the meanes which God vseth therein;§. 31. With the measure and meanes therof. is of great variety. For the measure; God sometimes restraineth men a Totò, from the whole sinne, whereunto they are tempted; as hee withheld Ioseph from consenting to the perswasions of his mistres: sometimes onelyonly á Tanto, and that more or lesse, as in his infinite wisedome he seeth expedient; suffering them perhaps but onelyonly to desire the euill, perhaps to resolue vponupon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed farre in it, and yet keeping them backe from falling into the extremitie of the sinne, or accomplishing their whole desire in the full and finall comsummation thereof; as here he dealt with Abimelech, Abimelech, sinned against the eighth commandement, in taking Sarah iniuriously from Abraham, say he had beene but her brother; and he sinned against the seuenth commandement in a foule degree, in harbouring such wanton and vnchast thoughts concerning Sarah, and making such way as he did, (by ta…ing her into his house,) for the satisfying of his lust therein: but yet God withheld from from plunging himselfe into the extremity of those sinnes, not suffering him to fall into the act of Vncleannes. And as for the meanes, whereby God withholdeth men from sinning; they are also of wonderfull variety. Sometimes he taketh thē off, by diverting the course of the corruption & turning p. 105the affections another way. Sometimes he awaketh naturall Conscience; which is a very tender and tickle thing, when it is once stirred, and will boggle now & then at a very small matter in comparison, ouer it will doe at some other times. Somtimes he affrighteth them with apprensions of outward Euils; as shame, infamy, charge, enuy, losse of a friend, danger of humane Lawes, and sundry other such like discouragements. Sometimes he cooleth their resolutions, by presenting vntounto their thoughts the terrours of the Law, the strictnes of the last Account, and the endlesse vnsufferable torments of Hell-fire. Somtimes, when all things are ripe for execution, hee denyeth them opportunity, or casteth in some vnexpected impediment in the way, that quasheth all. Somtimes he **Quosdam praescions Deus multa peccare posse, flagellat eos infirmitate corporis, ne peccent: vt eis vtilius sit fraugi languo ribus ad salutem, quam remanere incollumes ad damntionem. Hug. 2. de Animae.disableth them, and weakeneth the arme of flesh wherein they trusted, so as they want power to their will; as here he dealt with Abimelech. And sundry other wayes he hath, more then we are able to search into, wherby hee layeth a restraint vponupon men, and keepeth them backe from many sinnes and mischiefes, at least from the extremitie of many sinnes and mischiefes, whereunto otherwise Nature and Temptation would ca…ry them with a strong current. Not to speake yet of that sweet, and of all other the most blessed and powerfull restraint, which is wrought in vsus by the Spirit of sanctification, renewing the soule, and subduing the corruption that is in the Flesh vntounto the Obedience of the Spirit: at which I shall hauehave fitter occasion to touch anon.

In the meane time, that there is something or other, that restraineth men from doing some euils, §. 32. That there is such a restraint proued:vntounto which they hauehave not onelyonly a naturall p…onenesse, but perhaps withall an actuall desire and purpose; might be shewen by a world of instances: but because eueryevery mans daily experience can abundantly furnish him with some, we will therefore content our selues with the fewer. aaSe… Gen. 31.23. &c.Gen 31:23Laban meant no good to Iacob, when taking his Brethren with him, hee pursued after him seuen dayes journey in an hostile manner; and he had power to his will, to hauehave done Iacob a mischiefe, Iacob being but imbellis turba, no more but himselfe, his wines p. 106and his little ones, with his flockes and heards, and a few Servants to attend them, vnable to defend themselues, much more vnmeet to resist a prepared enemy: yet for all his power, and purpose, and preparation, Laban when he had ouertaken Iacob, durst hauehave nothing at a… to doe with him, and he had but very little to say to him neither: The worst was but this, [Thus and thus hauehave you dealt with mee. And bbGen. 31.29.Gen 31:29It is in the power of mine hand to doe you hurt: but the God of your father spake vntounto me yesternight, saying; Take thou heed that thou speake not to Iacob either good or bad:] See the story in Gen. 31. The same Iacob had a Brother, as vnkind as that Vncle, nay much more despitefully bent against him then hee; for hee had vowed his destruction, (ccGen. 27.41.Gen 27:41 The dayes of mourning for my father are at hand, and then will I slay my brother Iacob:) and although the ddIbid. ver. 44.45.Mother well hoped, that some few dayes time and absence would appease the fury of Esau, and all should be forgotten; yet eeGen. 31.38.Gen 31:38twenty yeares after the old grudge remained, and vponupon Iacobs approach ffGen. 32.6.Gen 32:6Esau goeth forth to meete him with 400. men, armed (as it should seeme) for his destruction: which cast ggIbid. vsus. 7.8.Iacob into a terrible feare, and much destressed he was good man, and glad to vse the best wit he had, by diuiding his Companies, to prouide for the safetie at least of some part of his charge. And yet behold at the encounter, no vse at all of the 400. men, vnlesse to be spectatours and witnesses of the ioyfull hhGen. 33.4. &c.Gen 33:4embraces, and kind louing complements that passed between the two brothers, in the liberall offers and modest refusals each of other courtesies; in the 32. and 33. of Gen. A good Probatum of that Obseruation of Salomon, iiProu. 16.7.Prov 16:7When a mans wayes please the Lord, hee maketh euen his enemies to bee at peace with him. Balaam the Coniurer, when King Balac had cast the hooke before him, baited with ample kkNumb. 22.7.17Num 22:7Num 22:17rewards in hand, and great promotions in reuersion, if he would come ouer to him and curse Israel; had both Couetousnesse and ambition enough in him to make him bite: so that he was not onelyonly ll2. Pet. 2.15.2 Pet 2:15willing, but euen desirous, to satisfie the King; for he loued the wages of vnrightousnesse with his heart, and p. 107therefore made mmNumb. 23.13, 14.27, 28.Num 23:13Num 23:14Num 23:27Num 23:28tryall (till he saw it was all in vaine,) if by any meanes he could wring, a permission from God to doe it. But when his nnNumb. 24.3 &c.Num 24:3eyes, were opened to behold Israel, and his mouth open that he must now pronounce something vponupon Israel; though his eyes were full of Enuy, and his heart of Cursing, yet God put a parable of Bles…ing into his mouth, and he was not able to vtter a syllable of any thing other then good concerning Israell, in 22.24. of Numbers.

In all which and sundry other instances,§. 33. and that it is from God. wherein when there was intended before hand so much euill to be done, and there was withall in the parties such a forward desire, and such solemne preparation to hauehave it done; and yet when all came to all, so little or nothing was done, of what was intended, but rather the contrary: it cannot first be imagined, that such a stop should be made, but by the powerfull restraint of some superiour, and ouer-ruling hand; neither may we doubt in the second place, that eueryevery such restraint, by what second and subordinate meanes soeuer it be furthered, is yet the proper worke of God, as proceeding from and guided by his Almighty and irresistable prouidence. As for that which happened to Balaam, that it was Gods doing, the euidence is cleare; we hauehave it from the mouth of two or three witnesses. The Wisard himselfe confesseth it, aaNumb. 22.13Num 22:13The Lord will not suffer me to go with you, Num. 22. The King, that set him on worke, vpbraideth him with it; bbNumb. 24.11Num 24:11I thought indeed to promote thee to great honour: but loe the Lord hath kept thee backe from honour: Numb. 24. And Moses would hauehave Israel take knowledge of it; ccDeut. 23.5.Deut 23:5The Lord thy God would not hearken vntounto Balaam, but the Lord thy God turned the curse into a blessing, because the Lord thy God loued thee. Deut. 23. It was God then, that turned Balaams curse into a blessing, and it was the same God, that turned Labans reuengefull thoughts into a friendly Expostulation; and it was the same God, that turned Es…us inueterate malice, into a kind brotherly cong…lation. He that hath set ddIob. 38 8.11.Job 38:8Job 38:11bounds to the sea, which, though the waues thereof rage horribly they cannot passe, (Hitherto shalt thou goe, and here shalt thou stay thy proud waues;) and did command the waters of p. 108the eeExod. 15.8.Exod 15:8Red sea to stay their course, and stand vp as on heaps; and by his power could enforce the waters of the ffPsal. 114.3.Ps 114:3Riuer Iordane, to runne quite against the current vp the Channel; he hath ggProu. 21.1.Prov 21:1in his hands, and at his command the hearts of all the sonnes of men, yea though they be the greatest Kings and Monarchs in the world, as the riuers of waters; and can wind and turne them at his pleasure, inclining them which way soeuer he will. hhPsal. 76.10.Ps 76:10The fiercenes of man shall turne to thy praise, (saith Dauid in Psal. 76.10.) and the fiercenes of them shalt thou retaine: the latter clause of the verse is very significant in the Originall, & cōmeth home to our purpose; as if we should translate it, iiforeign Residuum irarum Cinges. Vatablus.Thou shalt gird the remainder of their wrath, or of their fiercenes. The meaning is this. Suppose a mans heart be neuer so full fraught with enuy, hatred, malice, wrath, and reuenge, let him be as fierce and furious as is possible; God may indeed suffer him, and he will suffer him to exercise so much of his corruption, and proceed so farre in his fiercenesse, as he seeth expedient and vsefull for the forwarding of other his secret and just and holy appointments, and so order the sinfull fiercenes of man by his wonderfull prouidence, as to make it seruiceable to his ends, and to turne it to his glory: but looke whatsoeuer wrath and fiercenes there is in the heart of a man, ouer and aboue so much as will serue for those his eternall purposes, all that surplusage, that ouerplus and remainder whatsoeuer it be he will gird; he will so bind, & hamper, and restraine him that he shall not be able to goe an inch beyond his tedder, though he would fret his heart out. The fiercenes of man shal turne to thy praise, so much of it as he doth execute: and the remainder of their fiercenes thou shalt refraine, that they execute it not. Be he neuer so great a Prince; or hauehave he neuer so great a spirit; all is one; hee must come vnderunder. No difference with God in this, betwixt him that sitteth on the throne, and her that grindeth at the mill: kkPsal. 76.12.Ps 76:12He shall refraine the spirit of Prin… …nd is wonderfull among the Kings of the earth: in the last verse of that Psalme.

§. 34. with the reason of both,Now of the truth of all that hath beene hitherto spoken in both these branches of the Obseruation, (viz. that first p. 109there is a restraint of euill; and then secondly, that this restraint is from God;) I know not any thing can giuegive vsus better assurance, taking them both together, then to consider the generality and strength of our Naturall corruption. Generall it is first, in regard of the Persons; ouerspreading 1the whole lumpe of our nature: there is not a child of Adam free from the common infection; aaPsal. 14.2.Ps 14:2They are all corrupt, they are altogether become abominable, there is none that doth good no not one. Generall secondly, in regard of 2the subiect, ouerrunning the whole man, soule and body, with all the parts and powers of eyther, so as bbEsay. 1.6.Isa 1:6from the sole of the foote to the crowne of the head there is no whole part. ccIoh. 3.6:John 3:6Whatsoeuer is borne of the flesh is flesh; and ddTit. 1.15.Titus 1:15to them that are defiled and vnbeleeuing nothing is pure, but euen their mind and conscience is defiled; and eeGen. 6.5.Gen 6:5All the imaginations of the thoughts of their hearts are onelyonly euill continually. Generall thirdly, in regard, of the Obiect: averse from all 3kind of good, ffRom. 7.18Rom 7:18(In me that is in my flesh, dwelleth no good thing;) and prone to all kind of euill, ggPsal. 36.4.Ps 36:4(He hath set himselfe in no good way, neither doth he abhorre any thing that is euill.) Adde to this generality, the strength also of our corruption; how vigorus, and stirring, and actiue it is, and how it carryeth vsus headlongly with full speed into all manner of euill, hhIerem. 8.6.Jer 8:6As the horse rusheth into the battell, so as we hauehave no hold of our selues, neither power to stay our selues, till we hauehave runne as farre as we can, and without the mercy of God plunged our selues into the bottome of the bottomelesse pit. Lay all this together and there can be no other sufficient reason giuen, then this restraint whereof we now speake, why any one man should at any one time refraine from any one sin being tempted thereunto, whereinto any other man at any other time hath fallen being alike tempted. EueryEvery man would kill his brother, as iiGen. 4.8.Gen 4:8Cain did Abel; and eueryevery man defile his sister as kk2. Sam. 13.112 Sam 13:11Amnon did Thamar; and eueryevery man oppresse his inferiour, as ll1. King. 21 16.1 Kgs 21:16Ahab did Naboth; and eueryevery man supplant his betters, as mm2. Sam. 16.3.2 Sam 16:3Zibah did Mephibosheth; and eueryevery man betray his Master, as nnMath. 26.15.Matt 26:15Iudas did Christ: eueryevery man being as deepe in the loines p. 110of Adam, as either Cain, or Iudas, or any of the rest. Their nature was not more corrupt then ours, neither ours lesse corrupt then theirs: and therefore eueryevery one of vsus should hauehave done those things, as well as any one of them, if there had not beene something without and aboue nature to withhold vsus, and keep vsus backe therefrom, when we were tempted, which was not in that measure afforded them, whē they were tempted. And from whom can we thinke that restraint to come, but from that God, who is the Auth…r & the Lord of nature, and hath the power & command and rule of Nature; by whose grace and goodnesse we are whatsoeuer we are: and to whose powerfull assistance we owe it, if we doe any good, (for it is he that setteth vsus on;) & to his powerfull restraint, if we eschew any euill, (for it is he that keepeth vsus of:) Therefore I also withheld thee from sinning against mee.

And as to the third point in the Obseruation, it is not much lesse euident then the two former; namely, that this Restraint, as it is from God, so it is from the Mercy of God.§. 35. That this Restraint is from the Mercy of God. Hence it is that Diuines vsually bestow vponupon it the name of Grace: distinguishing between a twofold Grace; a speciall renewing Grace, and a Cōmon restraining Grace. The speciall & renewing Grace is indeed so incomparably more excellent, that in comparison therof the other is not worthy to be called by the name of Grace, if we would speake properly and exactly: but yet the word [Grace] may not vnfitly be so extended, as to reach to eueryevery act of Gods prouidence whereby at any time he restraineth men from doing those euils which otherwise they would doe; and that in a threefold 1respect: of God, of Themselues, of Others. First, in respect of God, eueryevery restraint from sinne may be called Grace; in asmuch as it proceedeth ex mero motu, from the meere good will and pleasure of God, without any cause, motiue, or inducement in the man that is so restrained. For take a man in the state of corrupt nature ▪ and leaue him to himselfe; and thinke, how it is possible for him to forbeare any sinne, whereunto he is tempted, There is no power in Nature, to worke a Restraint: nay there is not so much as any pronenesse in nature, to desire a restraint: much lesse then p. 111is there any worth in Nature, to deserue a restraint. Issuing therefore, not at all from the powers of Nature, but from the free pleasure of God, as a beame of his mercifull prouidence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselues: 2because, though it be not auayleable to them for their euerlasting saluation; yet it is some fauour to them, more then they hauehave deseru…d, that by this meanes their sinnes (what in number, what in waight) are so much lesser, then otherwise they would hauehave beene; whereby also their account shalbe so much the easier, and their stripes so many the fewer: aaChrysostom. in Gen. hom. 25. & alibisape.St. Chrysostome often obserueth it, as an effect of the mercy of God vponupon them, when he cutteth off great offenders betimes with some speedy destruction: and he doth it out of this very consideration, that they are thereby preuented from committing many sinnes, which if God should hauehave lent them a longer time, they would hauehave committed. If his obseruation be sound; it may then well passe for a double Mercy of God to a sinner, if he both respite his destruction, and withall restraine him from sinne: for by the one, he giueth him so much longer time for repentāce, which is one mercy; and by the other, he preuenteth so much of the increase of his sin, which is another mercy. Thirdly, it may be 3called Grace, in respect of other men. For in restraining men from doing euil, God intendeth as principally his owne glory, so withall the good of mankind, especially of his Church, in the preseruation of humane society: which could not subsist an houre, if eueryevery man should be left to the wildnesse of his owne nature, to doe what mischeife, the Deuill and his owne heart would put him vponupon, without restraint. So that the restraining of mens corrupt purposes and affections, p…oceedeth from that bbTit. 3.4.Titus 3:4foreign (as the Apostle somewhere calleth it,) that louelove of God to mankind, whereby he willeth their preseruation: and might therefore in that respect beare the name of Grace, though there should be no good at all intended thereby to the person so restrained. Iust as those foreign, those spirituall guifts, which God hath distributed in a wonderfull variety for the edifying p. 112of his Church, though they oftentimes bring no good to the receiuer, are yet stiled Graces in the Scriptures; because the distribution of them proceedeth from the gracious louelove and fauour of God to his Church, whose benefit he intendeth therein. God here restrained Abimelech; as elsewhere he did Laban, and Esau, and Balaam, and others; not so much for their owne sakes, though perhaps sometimes that also, as for their sakes, whom they should hauehave iniured by their sinnes, if they had acted them; as here Abin…rlech for his chosen Abrahams sake, and Laban and Esau for his seruant Iacobs sake, and Balaam for his people Israels sake. As it is said in Psalm. 103. and that with speciall reference (as I conceiue it) to this very story of Abraham, ccPsal. 105.14.Ps 105:14He suffered no man to doe them wrong, but reproued euen Kings for their sake; saying Touch not mine annointed, and doe my Prophets no harme: He reproued euen Kings, by restraining their power, as here Abimeleches; but it was for their sakes still, that so Sarah his annointed might not bee touched, nor his Prophet Abraham sustaine any harme.

§. 36. The Inferences; of two sorts.We see now the Obseruation proued in all the points of it. 1. Men doe not alwaies commit those euils, they would, and might doe. 2. That they doe not, it is from Gods restraint, who with holdeth them. 3. That restraint is an Act of his mercifull Prouidence, and may therefore beare the name of Grace: in respect of God, who freely giueth it; of them, whose sinnes and stripes are the fewer for it,; of others, who are preserued from harmes the better by it. The Inferences we are to raise from the premises of our Christian practise and comfort, are of 2. sorts: for so much as they may arise from the consideration of Gods Restraining Grace, eyther as it may lye vponupon other men, or as it may lye vponupon our selues.

First, from the consideration of Gods restraint vponupon others, the Church and children and seruants of God may learne, to whom they owe their preseruation: §. 37. Of the former sort: 1. to bless… God for our Preseruation.euen to the power and goodnesse of their God, in restraining the fury of his and their enemies. We liue among aaEzek 2.6.Ezek 2:6scorpions, and bbMath. 10.16.Matt 10:16as sheepe in the middest of wolues; and they that P…al. 69.4.hate vsus without a cause and are madde against vsus, are more in p. 113number then the hayres of our heads: And yet as many and as malicious as they are, by the Mercy of God still we are, and we liue, and we prosper in some measure, in despite of them all. Is it any thankes to them? None at all. The ddGen. 3.15.Gen 3:15seed of the Serpent beareth a naturall and an immortall hatred against God, and all good men: and if they had hornes to their curstnesse, and power answerable to their wills, we should not breath a minute. If it is any thankes to our selues? Nor that neither: we hauehave neither number to match them, nor policy to defeate them, nor strength to resist them; weak, silly, eeLuk. 12.3….Luke 12:3little flocke, as we are. But to whom then is it thanks? As if a little flocke of sheepe escape, when a multitude of rauening wolues watch to deuoure them, it cannot be ascribed either in whole or in part, either to the sheepe in whom there is no helpe, or to the wolfe in whom there is no mercy; but it must be imputed all and wholly to the good care of the Shepheard, in safe guarding his sheepe, and keeping off the wolfe: so for our safety and preseruation in the middest, and in the spight of so many Enemies, ffPsal. 115.1.Ps 115:1Not vntounto vsus, O Lord, not vntounto vsus, whose greatest strength is but weaknes; much lesse vntounto them, whose tenderest ggProu. 12.10.Prov 12:10mercies are cruel; but vntounto thy name be the glory, O thou hhPsal. 80.1.Ps 80:1Shepheard of Israel, who out of thine abundant louelove to vsus, who are the iiPsal. 95.7.Ps 95:7flock of thy pasture, & the sheepe of thy hands, hast made thy power glorious▪ in curbing and restraining their malice against vsus. kkPsal. 107.8.15. &c.Ps 107:8Ps 107:15Oh that men would therfore praise the Lord for his goodnes, and declare the wonders that hee doth for the children of men. Wonders we may wel call them; indeed they are miracles: if things strange, and aboue, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of llDan. 6.23.Dan 6:23Daniel cast into the den among the Lyons, and not touched; of the mmDan. 3.27.Dan 3:27three children walking in the middest of the fierie furnace, and not scorched; of a nnAct. 28.5.Acts 28:5viper fastening vponupon Pauls hand, and no harme following: we are stricken with some amazement, at the consideration of these strange and supernaturall accidents; and these we all confesse to be miraculous escapes, yet such miracles as these, and such escapes, God wo…keth dayly in our preseruation: p. 114notwithstanding we liue encompassed with so many firebrands of hell, such heards of rauening wolues and lyons and tygers, and such numerous ooMath. 3.7.Matt 3:7generations of vipers; I meane wicked and vngodly men, the spawne of the old Serpent, who hauehave it by kind from their father, to thirst after the destruction of the Saints and seruants of God, and to whom it is as naturall so to doe, as for the fire to burne, or a viper to bite, or a lyon to deuoure. Oh that men would therfore praise the Lord for this his goodnes, and daily declare these his great wonders, which he daily doth for the children of men.

Secondly, how this restraint of wicked men is so only from God, §. 38.2. Not to trust wicked men.as that nothing either they, or we, or any Creature in the world can doe, can withhold them from doing vsus mischiefe, vnlesse God lay his restraint vponupon them: it should teach vsus so much wisedome, as to take heede how we trust them. It is best and safest for vsus, as in all other things, so in this, to keepe the golden meane, that we be neither too timerous, nor too credulous. If wicked men then threaten and plot against thee, yet feare them not: God can restrain them if hee thinke good, and then assure thy selfe they shall harme thee. If on the other side they colloague, and make shew of much kindnes to thee, yet trust them not: God may suffer them to take their own way, and not restraine them, and then assure thy selfe they will not spare thee. Thou maist thinke perhaps of some one or other of these, that sure his owne good nature will hold him in; or thou hast had tryall of him heretofore, and found him faithful as heart could wish; or thou hast some such tye vponupon him by kindred neighbourhood, acquaintance, couenant, oath, benefits, or other naturall or ciuill obligation, as will keepe him off, at least from falling foule vponupon thee all at once. Deceiue not thy selfe; these are but sl…nder assurances for thee to bide vponupon. Good nature? alas where is it? since Adam fell, there was neuer any such thing in rerum naturâ: if there be any good thing in any man, it is all from Grace; nature is all naught, euen that which seemeth to hauehave the preheminence in nature, aaRom. 8.7.Rom 8:7foreign, is starke naught. We may p. 115talke of this and that, of good natured men and I know not what? But the very truth is, set grace aside, (I meane all grace, both renew…ng and restraining Grace,) there is no more good nature in any man then there was in Caine and in Iudas. That thing, which we vse to call good nature, is indeed but a subordinate means of instrument, whereby God restraineth some men more then others from their birth and speciall constitution from sundry outragious exorbitancies, and so is a branch of this restraining Grace wherof we now speake. And as for thy past Experience, that can giuegive thee litle security: thou knowest not what fetters God layed vponupon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restraine him from doing thee hurt, but also constraine him 3. King. 17.4.to do thee good: as sometimes he commanded the Rauens to feede Eliah; a bird so ccforeign Arist. 6. Hist. Anim. 6. - Pellūt nidis pullos, sicut & corut. Plin. 10. N…c. hist. 12.vnnaturall to her yong ones, that they might famish for her, if God did not otherwise prouide for them; and therfore it is noted in the Scripture as a speciall argument of Gods prouidence, that he feedeth the ddPsal. 147▪9. Iob. 38.41. Luk. 12.14.Ps 147:9Job 38:41Luke 12:14yong rauens that call vponupon him. But as nothing that is constrained is durable, but eueryevery thing when it is constrained against its naturall inclination, if it be let alone, will at length eeVsque recurrit Horat. 1. Epist. 10.return to his owne …ind, and primitiue disposition; as these Rauens, which now fed Eliah, would hauehave bin as ready another time to hauehave pecked out his eyes: so a Naturall man is a naturall man still, howsoeuer ouerruled for the present: and if God, as he hath hitherto by his restraint withheld him, shall but another while withhold his restraint from him, he will soone discouer the imbred hatred of his heart against good things and men, and make thee at the last beshrew thy folly in trusting him, when he hath done thee a mis…hiefe vnawares. And therefore if he hauehave done thee seuen curtesies, and promise faire for the eighth; yet trust him not: for there are ffProu. 26.25.Prov 26:25seuen abominations in his hart. And as for whatsoeuer other hancke thou mayst thinke thou hast ouer him, be it neuer so strong: vnles God manacle him with his powerfull restraint, he can as easily vnfetter himselfe from them all, as ggIudg 16.9.12▪Judg 16:9Judg 16:12Sampson from the greene withes and p. 116coards wherwith the Philistines bound him. All those forementioned relations came in but vponupon the bye & since; wheras the hhGen. 3 15.Gen 3:15hatred of the wicked against goodnes is of an ancienter date, and hath his roote in (corrupt) nature: and is therefore of such force, that it maketh voyd all obligations, whether ciuill, domesticall, or other, that hauehave growne by vertue of any succeeding contract. It is a ruled case, iiMath. 10.36.Matt 10:36Inimici domestici, A mans enemies may bee they of his owne house. Let not any man then, that hath eyther Religion or Honesty, hauehave any thing to doe with that man, at least let him not trust him more then needs he must, that is an Enemie either to Religion or Honesty. So farre as common Humanitie, and the necessities of our lawfull Occasions and Callings doe require, we may hauehave to doe with them, and rest vponupon the good prouidence of God for the successe of our affaires euen in their hands; not doubting but that God will both restraine them from doing vsus harme, and dispose them to doe vsus good, so farre as he shall see expedient for vsus: but then, this is not to trust them, but to trust God with them. But for vsus to put our selues needlessely into their hands, and to hazard our safety vponupon their faithfulnes by way of trust; there is neither wisedome in it nor warrant for it. Although God may doe it, yet we hauehave no reason to presume that he will, restraine them for our sakes, when we might hauehave preuented it our selues and would not: and this we are sure of, that nothing in the world can preserue vsus from receiuing mischiefe from them, vnles God doe restraine them. Therefore trust them not.

§. 39.3. Nor to feare them.Thirdly, if at any time we see wickednesse set aloft, bad men grow to be great, or great men shew themselues bad, sinning with an high hand, and an arme stretched out, and God seemeth to strenghen their hand by adding to their greatnesse, and encreasing their power; if we see the aaHab. 1.13.Hab 1:13wicked deuouring the man that is more righteous then he, and God hold his tongue the whilest; if we see the vngodly course it vp and downe at pleasure which way soeuer the lusts of their corrupt heart carrieth them without controule, like a wild vntamed Coult in a spacious field, God (as it were) p. 117laying the raines in their necke, and letting them runne; in a word▪ when we see the whole world out of frame and order: we may yet frame our selues to a godly patience, and sustaine our hearts amid all these evils with this comfort and consideration; that still God keepeth the raines in his owne hands, and when he seeth his time, and, so farre as he seeth it good, he both can and will, checke and controule and restraine them at his pleasure: as the cunning rider somtimes giueth a fiery horse head, & letteth him fling and runne as if hee were madde, he knoweth he can giuegive him the stop, when he list. The great bbPsal. 104.26.Ps 104:26Leuiathans, that take their pastime in the Sea, and with a little stirring of themselues can make ccIob. 41.31.32Job 41:31Job 41:32the deepe to boyle like a pot, and cause a path to shine after them as they goe; he can ddIbid. vers. 5.play with them as children doe with a bird: he suffereth them to swallow his hooke, and to play vponupon the line, and to roll and tumble them in the waters; but anon he striketh the hooke through their noses, and fetcheth them vp, and layeth them vponupon the shore, there to beate themselues without helpe or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time, and in their prosperity to Lord it ouer his heritage! What if Princes should eePsal 119 23.Ps 119:23sit and speake against vsus ffIbid. vers. 161.without a cause, as it was sometimes Dauids case! Let vsus not fret at the iniuries, nor enuy at the greatnesse of any: let vsus rather betake vsus to Dauids refuge, to be ggIbid. vers. 23.occupied in the statutes, and to meditate in the holy word of God. In that holy word wee are taught, that the hearts euen of Kings, how much more then of inferiour persons, are in his rule and gouernance, and that hee doth dispose and turne them, as seemeth best to his godly wisedome, that he can hhPsal 76, 12.Ps 76:12refraine the spirit of Princes, iiPsal 149.8.Ps 149:8bind Kings in chaynes, and Nobles in linkes of iron; and though they kkPsal. 21.6.Ps 21:6rage furiously at it, and lay their heads together in consultation how to breake his bands, and cast away his coards from them, yet they imagine but a vaine thing; whilest they striue against him on earth, he laugheth them to scorne in heauen, & maugre all opposition wil establish the kingdome p. 118of his Christ, and protect his people. Say then the great ones of the world exercise their power ouer vsus, and lay what restraints they can vponupon vsus: our comfort is, they hauehave not greater power ouer vsus, then llRegum tim…n dorum in proprios greges, Reges i… ipsos imperiū esi I…uis Horat. 3. Carn. Od. 1.God hath ouer them; nor can they so much restraine the meanest of vsus, but God can restraine the greatest of them much more. Say our enemies curse vsus with Bell Booke and Candle: our comfort is, God is able to returne the curse vponupon their owne heads, and in dispite of the too mmDeut. 23.5.Deut 23:5turne it into a Blessing vponupon vsus. Say they make ware like preparations against vsus to inuade vsus: our comfort is, God can nnPsal. 48.7.Ps 48:7breake the ships of Tarshish, and scatter the most Psal. 69.4.Ps 69:4inuinceable Armadoes. Say they that hate vsus be more in number then the heires of our head, our comfort is, the very ppMath. 10.30.Matt 10:30haires of our head are numbred with him, and without his sufferance not the least qqLuk. 21.18.Luke 21:18haire of our heads shall perish. Say (to imagine the worst) that our Enemies should preuaile against vsus, and rrPsal. 106.41.Ps 106:41they that hate vsus should be Lords over vsus for the time: our comfort is, he that loueth vsus, is Lord ouer them, and he can bring them vnderunder vsus again, whē he seeth time. In all our feares, in all our dangers, in all our distresses; our comfort is, that God can doe all this for vsus: our care should be by our holy obedience to strengthen our interest in his protection, and not to make him a stranger from vsus, yea an enemy vntounto vsus, by our sinnes and impenitency; that so wee may hauehave yet more comfort, in a cheerefull confidence, that God will doe all this for vsus. The Assyrian, whose ssEsay. 10.7.Isa 10:7ambition it was to be the Catholique King and vniuersall Monarch of the world, stiling himselfe the Great King, (ttEsay. 36.4.Isa 36:4 thus saith the great King, the King of Assyria;) when he had sent uuEsa. 27.28.29Isa 27:28Isa 27:29messengers to reuile Israel, and an army to besiege and destroy Ierusalem: yet for all his rage he could do them no harme; the Lord xxEsa. 10.11.Isa 10:11brought downe the stout heart of the King of Assyria, yyEsa. 37.33.Isa 37:33put a hooke in his nose, and a bridle in his lippes, and made him returne backe by the way by which he came, without taking the City, or so much as casting a banke, or shooting an arrow against it. Nay he that is indeed zzIob. 41.34.Job 41:34the great King ouer all the children of pride, and hath better p. 119title to the stile of most Catholique King then any that euer yet bare it, whose territories are large as the Earth, and spacious as the Aire, I meane the Deuill, the **Eph. 2.2.Eph 2:2Prince of this world; he is so f…ttered with the chaine of Gods power and prouidence, that he is not able with all his might and malice, no not though he raise his whole forces, and muster vp all the powers of darknesse and Hell into one band, to doe vsus any harme in our soules, in our bodyes, in our Children, in our friends, in our goods, no not so much as our very **Math. 8.31, 32.Matt 8:31Matt 8:32Pigges, or any small thing that we hauehave, without the speciall leaue and sufferance of our good God. He must hauehave his Dedimus potestatem from him, or he can doe nothing.

Fourthly, since this restraint is an act of Gods mercy, §. 40.4. To labour to restraine others from sinning.whom we should striue to resemble in nothing more aaLuk. 6.36.Luke 6:36then in shewing mercy: let eueryevery one of vsus in imitation of our heauenly father, and in compassion to the soules of our brethren, and for our owne good and the good of humane society, endeauor our selues faithfully the best we can to restraine, and withhold, and keepe back others from sinning. The Magistrate, the Minister, the Houshoulder, eueryevery other man in his place and calling, should doe his best by rewards, punishments, rebukes, encouragements, admonitions, perswasions, good example, and other like meanes to suppresse vice, and restraine disorders, in those that may any way come within their charge. Our first desire should be, and for that we should bend our vtmost endeauours, that if it bee possible, their hearts might be seasoned with grace and the true feare of God: but as in other things, where we cannot attaine to the full of our first aymes, **Cicero.Pulchrum est (as he saith) in secundis terti…sve consistere; so here, wee may take some contentment in it▪ as some fruit of our labors, in our Callings, if we can but weane them from grosse disorders, & reduce them from extremely debausht courses to some good measure of Ciuilitie. It ought not to be, it is not our desire, to make men Hypocrites; and a meere Ciuill man is no better: yet …o vsus, that cannot judge but by the outward behauiour, it is lesse griefe, when men are Hypocrites, then when they are Prophane. Our first ayme is to p. 120make you good: yet some reioycing it is to vsus, if wee can but make you lesse euill. Our ayme is, to make you of Naturall, holy & Spirituall men; but we are glad, if of dissolute, we can but make you good Morall men: if in stead of planting Grace, we can but roote out Vice: if in stead of the power of godlinesse in the reformation of the inner-man, wee can but bring you to some tollerable stayednes in the conformity of the outward-man. If we can doe but this, though we are to striue for that, our labour is not altogether in vaine in the 1Lord. For hereby, first, mens sinnes are both lesse & fewer: 2and that secondly, abateth somewhat both of the number and weight of their stripes, and maketh their punishment the 3easier: and thirdly, there is lesse scandall done to Religion; which receiueth not so much soyle & disreputation by close 4hypocrisie, as by lewd and open prophanenesse: Fourthly, the kingdome of Sathan is diminished, though not directly in the strength, for he looseth neuer a Subiect by it; yet somewhat in the glory therof, because he hath not so full and absolute command of some of his subiects, as before he had, or 5seemed to hauehave. Fifthly, much of the hurt that might come 6by euill example, is hereby preuented: Sixthly, the people of God are preserued from many iniuries and contumelies which they would receiue from euill men, if their barbarous manners were not thus ciuilised; as a fierce Mastiffe doth 7least hurt, when he is chained and musled. Seuenthly and lastly, and which should be the strongest motiue of all the rest to make vsus industrious to represse vicious affections in others; it may please God these sory beginnings may be the bbIn ipsis improbis dum formida to supplicio frenatu… facultas, muccato Deo sanitur volūtas. August. Tom. 2fore-runners of more blessed and more solide graces. My meaning is not, that these Morall restraints of our wilde corruption, can either actually, or but virtually prepare, dispose, or qualifie any man for the grace of Conuersion and Renouation; or hauehave in them Virtutem semana em, any naturall power which by ordinary helpe may be cherished & improued so farre, as an egge may be hatched into a bird, and a kirnell sprowt and grow into a tree; (farre be it from vsus to harbour any such Pelagian conceipts:) but this I say, that God, being a God of order, doth not ordinarily work p. 121but in order and by degrees, bringing men from the one extreame to the other by middle courses; and therefore seldome bringeth a man from the wretchednesse of forlorne nature to the blessed estate of sauing grace, but where first by his restraining grace in some good measure he doth correct nature, and moralize it. Doe you then that are Magistrates, doe we that are Ministers, let all Fathers, Masters, & others whatsoeuer, by wholsom seuerity (if fayrer courses will not reclaime thē) deterre audacious persons from offending, breake those that are vnderunder our charge of their wills and wilfulnesse, restraine them from lewd and licencious practises and company, ccLeuit. 19.17.Lev 19:17not suffer sinne vponupon them for want of reprouing them in due and seasonable sort, ddIude, vers. 23snatch them out of the fire, and bring them as farre as we can out of the snare of the Diuell to Godwards; and leaue the rest to him. Possibly, when we hauehave faithfully done our part, to the vtmost of our power; he will set in graciously, and begin to doe his part, in their perfect conuersion. If by our good care, they may be made to forbeare swearing, and cursing, and blaspheming; they may in time by his good grace be brought to eeEccles. 19.1.Sir 19:1feare an Oath: if wee restraine them from grosse prophanations vpō his holi-day in the meane time, they may come at lenght to think his Sabath ffEsa. 28.13.Isa 28:13a delight: if we keepe them from swilling, and gaming, and reuelling, and ryoting, and roaring, the while; God may frame them ere long to a sober and sanctifyed vse of the Creatures: and so it may be said of other sinnes and duties. I could willingly enlarge all these points of inferences but that there are yet behind sundry other good vses, to bee made of this restraining Grace of God, considered as it may lye vponupon Ourselues; and therefore I now passe on to them.

First, there is a roote of Pride in vsus all,§. 41. Inferences of the later sort: 1. Not to be …roud of it, when God restrained vsus. whereby we are apt to thinke better of our selues, then there is cause: and eueryevery infirmity in our brother, (which should rather be an item to vsus of our frailty) serueth as fuell to nourish this vanity, and to swell vsus vp with a Pharisaicall conceipt, that forsooth we are aaLuk. 18.1….Luke 18:1not like other men. Now, if at any time, when we see any or our brethern fall into some sinne, from which by the good hand of God vponupon vsus we hauehave bin hitherto preserued, we then p. 122feele this swelling begin to rise in vsus, as sometimes it will doe: the point already deliuered may stand vsus in good stead, to picke the bladder of our pride, and to let out some of that windy vanity; by considering that, this our forbearance of euil, wherin we seeme to excell our brother, is not from nature, but from Grace; not from our selues, but from God. And here a litle let me close with thee, whosoeuer thou art, that pleasest thy selfe with odious comparisons, and standest so much vponupon termes of betternesse; thou art neyther Extortioner, nor adulterer, drunkard, nor swearer, theife, slanderer, nor murtherer; as such and such are. It may be thou art none of these: but I can tell thee what thou art, and that is as odious in the sight of God as any of these: thou art a proud Pharisee, which perhaps they are not. To let thee see thou art a Pharisee, doe but giuegive me a direct answere without shifting or mincing to that Question of St. Paul, bb1. Cor. 4.7.1 Cor 4:7Quis te discrevit? Who hath made thee to differ from another. Was it God, or thy selfe, or both together? If thou sayest it was God; thou art a dissembler, and thy boasting hath already confuted thee: for what hast thou to doe to glory in that which is not thine? ccIbid.If thou hast receiued it, why doest thou glory, as if thou haddest not receiued it? If thou sayest it was from thy selfe: what Pharisee could hauehave assumed more? All the shift thou hast, is, to say it was God indeed that made the difference, but he saw somthing in thee for which he made thee to differ: thou acknowledgest his restraint in part, but thine owne good nature did something. If this be all, thou art a very Pharisee still, without all escape. That Pharisee neuer denyed God a part, no nor the chiefest part neyther, he began his vanting prayer with an acknowledgment of Gods worke, (ddLuk. 18.11.Luke 18:11 I thanke thee, O God, that I am not like other men.) It was not the denyall of all vntounto God, but the assuming of any thing vntounto himselfe, that made him a right Pharisee. Goe thy way then, and if thou wilt doe God and thy selfe right; deny thy selfe altogether, and giuegive God the whole glory of it, if thou hast bin preserued from any euill. And from thy brothers fall, besides compassioning forlorne Nature in him, make a quite contrary vse vntounto thy selfe; euen to humble thee thereby, with such like thoughts as these, **Gal. 6.1.Gal 6:1considering thy selfe least thou also be tempted. p. 123[Am I any better then hee? or better mould then he? or better temperèd then he? Am not I a child of the same Adam, a vessell of the same clay, a chip of the same blocke, with him? why then should I be **Rom. 11.20Rom 11:20high-minded, when I see him fallen before me? why should I not rather feare, least my foot slip, as well as his hath done? I hauehave much cause, with all thankefulnesse to blesse God, for his good prouidence ouer me, in not suffering me to fall into this sinne hitherto; and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to auoyd this, or any other euill.]

Secondly, since all restraints from sinne,§. 43.2. How to entertaine the meanes God affoordeth vsus of restraint. by what second meanes so euer they are conueyed vntounto vsus, or forwarded, are from the mercifull Prouidence of God: whensoeuer wee obserue that God hath vouchsafed vsus, or doth offer vsus, any meanes of such his gracious restraint; it is our duty joyfully to embrace those meanes, and carefully to cherish them, and with all due thankfulnes to blesse the name of God for them. Oh how oft hauehave we plotted, and proiected, and contriued a course, for the expediting of our perhaps ambitious, perhaps couetous, perhaps malicious, perhaps voluptuous designes: and by the prouidence of God some vnexpected interuening accident hath marred the curious frame of all our proiects, that they hauehave come to nothing; as a Spiders webbe spunne with much art and industry is suddenly disfigured, and swept away with the light touch of a besome. How oft hauehave we bin resolued to sinne, and prepared to sinne, and euen at the pits brinke ready to cast our selues into hell: when he hath plucked vsus away, as he plucked aaGen. 19 16.Gen 19:16Lot out of Sodome, by affrightments of naturall Conscience, by apprehensions of dangers, by taking away the opportunities, by ministring impediments, by shortening our power, by sundry other meanes! HaueHave wee now blessed the name of God for affording vsus these gracious meanes of preuention and restraint? Nay, hauehave we not rather bin enraged thereat, and taken it with much impatience that we should be so crossed in the pursuite of our vaine and sinfull desires and purposes? As wayward Children cry and take pet, when the Nurse snatcheth a knife from them, wherewith p. 124they might perhaps cut their fingers, perhaps haggle their throates, or putteth them backe from the wells mouth when they are ready, with catching at babies in the water, to type ouer: and as that merry madman in the Poet, was in good earnest angry with his friēds for procuring him to be cured of his madnes, wherein he so much pleased himselfe, as if they could not hauehave done him a greater displeasure bbHerat. 2. satir.— Pol me occidistis, amici,- Non seruastis-: such is our folly. We are offended with those that reproue vsus; testie at those that hinder vsus; impatient vnderunder those crosses that disable vsus: yea wee fret and turne againe at the powerfull application of the holy word of God, when it endeauoureth to reforme vsus, or restraine vsus from those euils wherein we delight. Let vsus henceforth mend this fault, cheerfully submit our selues to the discipline of the Almighty, and learne of holy Dauid with what affections to entertaine the gracious meanes he vouchsafeth vsus of restraint or preuention: as appeareth by his speeches vntounto Abigail, when she by her wisdome had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, cc1. Sam. 25.32 &c.1 Sam 25:32Blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy aduice, and blessed be thou, which hast kept me this day from comming to shed blood, and from auenging my selfe with mine owne hand. He blessed God, as the cause; and her, as the instrument; and her discreet behauiour and aduice, as the meanes; of staying his hand from doing that euill, he had vowed with his mouth, and was in his heart purposed to hauehave done.

Thirdly,; since we owe our standing to the hand of God, who holdeth vsus vp, without whose restraine we should fall at eueryevery turne,§. 43.3. To pray vntounto God to restraine our corruptions. and into eueryevery temptation: we cannot but see what need we hauehave to seeke to him dayly and hourely to withhold vsus frō falling into those sins, wherunto either our corrupt nature would leade vsus, or outward occasions draw vsus. We may see it by the fearfull fals of Dauid & Peter, men nothing inferiour to the best of vsus, how weake a thing man is to resist temptation, if God withdraw his support, and leaue him but a little to himselfe. Which made Dauid pray to God that he would aaPsal. 19 13.Ps 19:13keepe backe his seruant from presumptious sinnes. He well knew, p. 125though he were the faithful seruāt of God, that yet he had no stay of himself; but vnles God kept him back, he must on, and he must in, and he must in deepe, euen as farre as to Presumptious sinnes. No man, though he be neuer so good, hath any assurance, as vponupon his owne strength, though it be neuer so great, that he shalbe able to auoyd any sin, though it be neuer so foule. When a heathen man prayed vntounto Iupiter, to saue him from his Enemies; one that ouerheard him would needes mend it with a more needfull prayer, that Iupiter would saue him from his Friends: he thought they might doe him more hurt, because he trusted them; but as for his Enemies, he could looke to himselfe well enough, for receiuing harme from them. We that are Christians, had need pray vntounto the God of heauen, that he would not giuegive vsus vp into the hāds of our professed Enemies; & to pray vntounto God, that he would not deliuer vsus ouer into the hands of our false-hearted Friends: but there is another prayer yet more needfull, and to be pressed with greater importunity then eyther of both, that God would saue vsus from our selues, and not giuegive vsus vp into our owne hands; for then we are vtterly cast away. There is a wayward old-man that lurketh in eueryevery of our bosomes, and we make but too much of him: then whom, we hauehave not a more spightfull Enemy, nor a more false friend. Alas we do not thinke, what a man is giuen ouer to, that is giuen ouer to himselfe: he is giuen ouer to bbRom. 1.26.Rom 1:26vile affections, he is giuen ouer to a ccIbid. vers. 28.reprobate sense, he is giuen ouer to ddEph. 4.19.Eph 4:19commit all manner of wickednes with greedinesse. It is the last and fearfullest of all other judgements, and is not vsually brought vponupon men, but where they hauehave obstinately refused to heare the voice of God, in whatsoeuer other tone he had spoken vntounto them; then to leaue them to themselues, and to their owne counsells: eePsal. 81.11.12.Ps 81:11Ps 81:12My people would not heare my voice, and Israel would none of me: so I gaue them vp vntounto their owne hearts lust, and let them follow their owne imaginations. As we conceiue the state of the Patient to bee desperate, when the Phisician giueth him ouer, and letteth him eate, and drinke, and, hauehave, and doe, what, and when, and as much as he will without prescribing him any dyet, or keeping backe any thing from him he hath a mind vntounto. Let vsus therefore pray faithfully and feruently p. 126vntounto God, as Christ himselfe hath taught vsus, that he would not by leauing vsus vntounto our selues ffMath. 6.13.Matt 6:13lead vsus into temptation, but by his gracious and powerfull support deliuer vsus from all those euils, from which we hauehave no power at all to deliuer our selues.

§. 44.4. To labour for the grace of Sanctification.Lastly, since this Restraint wherof we hauehave spoken, may be but a common Grace, and can giuegive vsus no found nor solid comfort if it be but a bare restraint, and no more: though we ought to be thankefull for it, though we hauehave not deserued it; yet we should not rest nor thinke our selues safe enough, till we hauehave a well grounded assurance, that we are possessed of an higher and a better grace, euen the Grace of sanctification. For that will hold out against temptations, where this may faile. Wee may deceiue our selues then, and thousands in the world doe so deceiue themselues; if vponupon our abstaining from sinnes, from which God withholdeth vsus, we presently conclude our selues to be in the state of Grace, and to hauehave the power of godlines, and the spirit of Sanctification. For, betweene this restraining Grace, whereof we hauehave now spoken, and that renewing Grace wherof we now speak; there are sundry wide differences. They 1differ first, in their fountaine. Renewing grace springeth from the special louelove of God towards those that are his in Christ: restraining grace is a fruite of that generall mercy of God, whereof it is said in the Psalme, that aaPsal. 145.2.Ps 145:2his mercy is ouer all his workes. 2They differ secondly, in their extent: both of Person, Subiect, Obiect, and Time. For the Person; Restraining Grace is common to good and bad: Renewing Grace proper and peculiar to the Elect. For the Subiect; Restraining Grace may bind one part or facultie of a man, as the hand or tongue, and leaue another f…ee, as the heart or eare: Re…ewing Grace worketh vponupon all in some measure, sanctifieth the whole man, bb1. Thes. 6.23Body, and soule, and spirit, with the parts and faculties of each. For the Obiect; Restraining Grace may withhold a man from one sinne and giuegive him scope to another: Renewing Grace carryeth an equall and iust respect to all Gods commandements. For the Time; Restraining Grace may tye vsus now, and by and by vnloose vsus: Renewing Grace holdeth out vntounto the end, more or lesse, 3and neuer leaueth vsus wholy destitute. Thirdly, they did differ in p. 127their ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may, or may not doe good to the Receiuer: but Renewing Grace is especially intended for the Saluation of the Receiuer, though Ex consequenti it doe good also vntounto others. They differ fourthly, 4and lastly, in their effects. Renewing Grace mortifieth the corruption, and subdueth it, and diminisheth it; as water quencheth fire, by abating the heate: but Restraining Grace only inhibiteth the exercise of the corruption for the time, without any reall admonition of it either in substance or quality; as the ccDan. 3.25.Dan 3:25fire wherin the three Children walked, had as much heate in it at that very instant, as it had before and after, although by the greater power of God, the naturall power of it was then suspended from working vponupon them. The Lions that spared Daniel were Lyons still, and had their rauenous disposition still, albeit God ddDan. 6.22.Dan 6:22stopped their mouthes for that time, that they should not hurt him: but that there was no change made in their naturall disposition appeareth by their entertainement of their next guests, whom they deuoured with all greedinesse, eeIbid. vers. 24.breaking their bones before they came to the ground. By these two instances and examples, we may in some measure conceiue of the nature and power of the restraining Grace of God in wicked men. It bridleth the corruption that is in them for the time, that it cannot breake out, and manacleth them in such sort, that they doe not shew forth the vngodly disposition of their heart: but there is no reall change wrought in them all the while; their heart still remaining vnsanctified, and their naturall corruption vndiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a Lyon maketh a Lambe; altereth the naturall disposition of the soule, by draining out some of the corruption; begetteth a new heart, a new spirit, new habits, new qualities, new dispositions, new thoughts, new desires; maketh a ffEph 4 …4.Eph 4:4new man in eueryevery part and faculty compleatly New. Content not thy selfe then with a bare forbearance of sinne, so long as thy heart is not changed, nor thy will changed, nor thy affections changed: but striue to become a new man, to bee ggRom. 12.2.Rom 12:2transformed p. 128by the renewing of thy mind, to hate sinne, to louelove God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine vnderstanding and will and affections to the obedience of Faith and Godlinesse. So shalt thou not onelyonly be restrained from sinning against God, as Abimelech here was; but also be enabled, as faithfull Abraham was, to please God: and consequently assured with all the faithfull children of Abraham to bee hh1. Pet. 1.5.1 Pet 1:5preserued by the almighty power of God through faith vntounto saluation. Which Grace, and Faith, and saluation, the same Almighty God, the God of power and of Peace, bestow vponupon vsus all heere assembled, ii1. Cor. 1.2.1 Cor 1:2With all that in eueryevery place call vponupon the name of IESVS CHRIST our Lord, both theirs and ours; euen for the same our Lord Iesus Christs sake, his most deare Sonne, and our most blessed Sauiour and Redeemer, to which blessed Father, and blessed Sonne, with the blessed Spirit, most holy blessed and glorious Trinitie, be ascribed by vsus and the whole Church, all the kingdome the power and the glory, from this time forth and for euer. Amen.

FINIS.

End of the text · Robert Sanderson, Two Sermons at Pauls Cross (1628)