Fourteen Sermons, Sermon 5

Fourteen Sermons · Sermon 5

p. 275BTHE FIFTH SERMON AD POPVLVM. CAt S. Pauls Crosse London, Nov. 21. 1624.

1 Tim. 4.4.

For every Creature of God is good: and nothing to be refused, if it be received with Thanksgiving.

OF that great and Universal Apostacy, §. 1.which should be in the Church through the tyranny and fraud of Antichrist; there are elsewhere in the Scriptures more full, scarce any where more plain predictions, than in this passage of Saint Paul, whereof my Text is a part. The Quality of the Doctrines foretold Verse 1. Contrary to the Faith, E…roneous, Devillish; (a)(a)Vers. 1.Now the Spirit speaketh expressely, that in the later times some shall Edepart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.] The Quality of the Doctors foretold, verse 2. Lyars, Hypocriticall, Unconscionable; (b)(b)Vers. 2.[Speaking lyes in Hypocrisie, having their consciences seared with a hot Iron.] But lest these generalities should seem not sufficiently distinctive; each side charging other, (as commonly it happeneth where differences are about p. 276Religion) with Apostacy, and Error, and Falshood, and Hypocrisie: Athe Apostle thought it needfull to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devilish Doctrines. For which purpose he giveth instance in (a)(a)Ver. 3.two of their Doctrines: whereof he maketh choice, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernable than most of the rest; viz. a Prohibition of Marriage, and an Injunction of abstinence from certain meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joyned unto Bthe other Prophesies of (b)(b)2 Thess. 2.3, &c.2 Thess 2:3Saint Paul, and (c)(c)Apoc. 13.11, &c.Rev 13:11Saint Iohn, in other places, make it so unquestionable; that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as (d)(d)Moulins accomplishment in the Preface.one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb, so just like the Pope, and yet never think of him.

§. 2.The words of the Text, are the ground of a Confutation; indeed properly and directly of the later of these two Errours only, concerning Abstinence from certain meats: but yet so, as it strongly Coverthroweth the other two, concerning Marriage; and in truth generally, all other superstitious Precepts, or Prohibitions, of like Nature. Marriage being the holy Ordinance of God, as Meats are the good Creatures of God: and neither Marriage, nor Meats, nor any other Creature or Ordinance, being to be refused as upon tye of Conscience; provided ever, they be received with such thankfulnesse, and such other requisite conditions, as become Christian men. For every Creature of God is good; and nothing to be refused, if it be received with thanksgiving.

§. 3.Which words give us occasion to consider of Three points, Dwhich according to the number and order of the several clauses 1in this Verse, are these. First, the Quality of Gods Creatures, as they come from him, and are given to us: [Every Creature of God 2is good.] Secondly, the Vse of Gods Creatures, consisting in their lawfulnesse unto us, and our liberty unto them: [And nothing to be 3refused.] Thirdly, a Condition necessary on our parts, lest the Creatures otherwise good and lawfull, should become unto us evil and hurtfull; and that is Thankfulnesse: [If it be received with Thanksgiving.] The two first set out the bounty of God towards us; who hath made a world of Creatures, and all good, and hath not envied Eus the use of any of them: and the third, containeth our duty unto God in regard thereof; viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by Gods grace, and with your patience, to speak in such manner, as shall be most for our edification; p. 277Ain such measure as the usual houres will allow; and in such Order as the Text giveth them: and first of the First, from the first clause thereof; Every Creature of God is good.

By Creature understand,§. 4. not only such as are appointed for nourishment: but even all kind of created Beings; the [a][a]Gen. 1.1.Gen 1:1Heaven and the Earth, and [b][b]Exod. 20.11.Exod 20:11all things therein contained [c][c]Col. 1.1…Col 1:1visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true; Every Creature of God is good. He concludeth all kinds of meats to be good; because, they are the Creatures of God: which argument were not good, if every BCreature were not good. And by Goodnesse understand, not only that goodnesse ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof: but that goodnesse ad extra too, whereby every thing is in the kind and in some measure endowed with an ability to do some good without and beyond it self. You may call them an [d][d]V. Scalig. exer. 307. sect. 27.absolute, and a Relative Goodnesse. And every Creature hath both of these. There being in the meanest and basest of Gods Creatures, not only an Absolute Goodnesse, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence; but also a Relative CGoodnesse too; and that two-fold. One respecting God the Creatour: whose glory more or lesse it serveth to shew forth, Quà Creatura, as it is the Work of his hands. Another, respecting its (e)(e)foreign. Plat. in Protag. & in Menon.fellow-creatures: to some of whom it is some way or other serviceable, Qua pars Mundi, as it is a part of the Whole; but especially serviceable unto Man, for whose service (next under the glory of God) the whole was Created. The summe is. Every Creature which God hath made is good. Good, absolutely and in it self; as a Thing: Good, in that it setteth forth the Glory of him that made it, as a Creature: Good, as a part of the World, for the service Dit doth to Man, and other Creatures.

Hereof we need neither further, nor other testimony, than Gods own approbation registred in the story of the Creation, §. 5.Gen. 1. Where we may see Gods allowance stamped, both upon the several Creatures of each several day, that they were [f][f]Gen. 1.4, 12, 18, 21, 25.Gen 1:4Gen 1:12Gen 1:18Gen 1:21Gen 1:25good: and also upon the whole frame of the Creatures, when the work was finished; that behold they were [g][g]Ibid. v. 31.Exceeding good. Et nusquam in toto corpore menda fuit. In this goodly systeme and fabrick of Nature that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodnesse, beauty, and perfection: Eyet so, as no one part is superfluous or unprofitable; or if considered singly and by it self, destitute of its proper goodnesse and usefulnesse. As in the Natural Body of a Man; not the least member, or string, or sinew, but hath his proper office and comelinesse in the body: and as in the artificial Body of a Clock or other engine of motion, not the least wheel, or pinne, or notch, but hath his proper p. 278work and use in the Engine. God hath given to every thing he Ahath made, that (a)(a)Wisd. 11.20.Wis 11:20number, weight, and measure of perfection and goodnesse, which he saw fittest for it unto those ends for which he made it. Every Creature of God is good.

§. 6.A truth so evident; that even those among the Heathen Philosophers, who either denied or doubted of the worlds Creation, did yet, by making [b][b]foreign. Arist. 1 Ethic. 6.Ens and Bonum terms convertible, acknowledge the goodnesse of every Creature. It were a shame then for us, who (c)(c)Heb. 11.3.Heb 11:3Through Faith understand that the worlds were framed by the word of God; if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is stronger than Btheirs. They perceived the thing; we the ground also: they saw, it was so; we, why it is so. Even because it is the work of God; A God full of goodnesse; a God who is nothing but goodnesse; a God (d)(d)Pars naturae corum est esse bonos. (De Diis) Senec.essentially and infinitely good, yea very Goodnesse it self. As is the Workman; such is his **foreign. Pla. in Timaeo.workmanship. Nor for degree, (that is here impossible;) but for the truth of the Quality: not alike good with him, but like to him in being good. In every Creature there are certain tracks and footsteps, as of Gods Essence, whereby it hath its Being: so of his goodness too, wherby it also is good. The (e)(e)See Aug. passim in scriptis contr. Manichaeos.Manichees saw the strength of this Inference: CWho, though they were so injurious unto the Creatures, as to repute some of them evil; yet durst not be so absurd, as to charge the true God to be the cause of those, they so reputed. Common reason taught them, that from the good God could not proceed any evil thing: no more than Darkness could from the light of the Sun, or Cold from the heat of the fire. And therefore so to defend their Errour, as to avoid this absurdity; they were forced to maintain another absurdity (indeed a greater, though it seemed to them the lesse of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things; and an Evil Good, the Author of all Devil things. If then we acknowledge, that there is but (f)(f)1 Cor. 8.6.1 Cor 8:6one God, and that one God good; (and we doe all so acknowledge;) unless we will be more absurd than those most absurd Hereticks, we must withall acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for (g)(g)Jam. 1.17.Jas 1:17Every good gift and every perfect giving descendeth from above from the Father of lights:) as that he is the causer only of what is good (for with him is no variableness, neither shadow of turning, saith S. Iames.) As the Sun, who is Pater Luminum, the fountain and Father of lights, (whereunto S. Iames in that passage doth apparently allude) giveth Elight to the Moon, and Stars, and all the lights of heaven, and causeth light wheresoever he shineth, but no where causeth darkness: So God the Father, and fountain of all goodness, so communicateth goodness to every thing he produceth, as that he (h)(h)Errat, si quis putet illos (Deos) nocere velle, qui non possunt. Senec. Epist. 95. Nec dant ma…ū, nec habēt. Ibid.cannot produce any thing at all, but that which is good. Every Creature of God then is good.

p. 279AWhich being so; certainly then,§. 7. first (to raise some Inferences from the premisses for our farther instruction and use) certainly I say; Sin, and Death, and such things as are evil and not good, are not of Gods making, they are none of his Creatures: for all his Creatures are good. (a)(a)James 1.13.Jas 1:13Let no man therefore say when he is tempted and overcome of sin, I am tempted of God: neither let any man say when he hath done evil, it was Gods doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or Iustice: but he hath no hand at all in the sinfull defect and obliquity of a wicked action. There is a natural, B(or rather transcendental) Goodnesse, Bonitas Entis, as they call it, in every Action, even in that whereto the greatest sin adhereth: and that (b)(b)Mali author non est, qui omnium quae sunt author est: quia in quantum sunt, in tantum bona sunt. Aug. 83. Quaest. 21.Goodness is from God, as that Action is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that committeth it; and not at all from God. And as for the Evils of Pain also; neither are they of Gods making. (c)(c)Wisd. 1….16.Wis 1:16Deus mortem non fecit, saith the Author of the Book of Wisdom, God made not death, neither doth he take pleasure in the destruction of the living: but wicked men by their words, and works have brought it upon themselves: (d)(d)Ose. 13.9.Hos 13:9Perditio tua exte Israel, Osea 13. O Israel, thy destr…ction Cis from thy self: that is, both thy sin, whereby thou destroyest thy self, and thy Misery whereby thou art destroyed, is only and wholly from thy self. Certainly God is not the Cause of any Evil, either of Sin or Punishment. Conceive it thus: not the Cause of it (formally, and) so farr forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment are from God: for, (e)(e)Amos 3.6.Amos 3:6Shall there be evil in the City, and the Lord hath not done it? Amos 3.6. In Evils of sinne, there is no other, but only that Natural or Transcendental goodness (whereof we spake) in the Action: which goodness though it be from God, yet because the Action is Morally bad, God is not said to doe it: But in Evils of DPunishment, there is, over and besides that Natural Goodness, whereby they exist, a kind of Moral Goodness, (as we may call it, after a sort; improperly, and by way of reduction,) as they are Instruments of the Iustice of God: and whatsoever may be referred to Iustice, may so farr forth be called good: and for that very goodness, God may be said in some sort to be the Author of these evils of punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good whatsoever it be, (Transcendental, Natural, Moral, or if there be any other,) to God alone; but by no means any of the Evil. EWe are unthankfull, if we impute any good, but to him: and we are unjust, if we impute to him any thing but good.

Secondly, from the goodness of the least Creature, §. 8.guesse we at the (f)(f)Wisd. 13.1, &c.Wis 13:1excellent goodness of the great Creator. (g)(g)A. Gell. 1. Noct. Attic. 1.Ex pede Herculem. God hath imprinted, as before I said, some steps and footings of p. 280his goodness in the Creatures: from which we must take the best Ascantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him. There is no beholding of the body of this Sun, who dwelleth in such a (a)(a)1 Tim. 6.161 Tim 6:16Glorious light as none can attain unto; that glory would dazle with blindnesse the sharpest and most Eagly eye that should dare to fixe it self upon it, with any stedfastnesse: enough it is for us, from those (b)(b)Tanta haec formarum varietas in r…bus conditis, quid nisi quidam sunt radii Deitatis: demonstrantes quidē quòd verè sit à quo sunt; non tamen quid fit, prorsus definientes. Bern. Ser. 31. in Cantrayes and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory. (c)(c)Bern. Ibid.De ipso vides, sed non ipsum: We see his, but not Him. His Creatures, they are our best, indeed our only Binstructers. For though his revealed word teach us, what we should never have learned from the Creatures without it: yet, (fitted to our capacity,) it teacheth no otherwise, than by resemblances taken from the Creatures. (d)(d)Rom. 1.19, 20.Rom 1:19Rom 1:20foreign, as Saint Paul calleth it, Rom. 1. the whole Latitude of that, which may be known of God, is manifest in the Creatures: and the invisible things of God not to be understood but by things that are made. St. Basil therefore calleth the world (e)(e)Basil.foreign, the very School where the knowledge of God is to be learned: and there is a double way of teaching, a two-fold method of trayning us up into that Cknowledge in that school: that is to say, (f)(f)Aquin. 1. qu. 12.12.Per viam negationis, and per viam Eminentiae. First, (g)(g)foreign. Damasc. 1. de fid. Orthod. 4.Viâ negationis: look whatsoever thou findest in the Creature, which …avoureth of defect or imperfection; and know God is not such. Are they not limited; subject to change, composition, decay, &c? Remove these from God; and learn that he is infinite, simple, unchangeable, eternal. Then Viâ Eminentiae: look whatsoever perfection there is in the Creature in any degree; and know that the same but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or DGoodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure, of God: and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him they deserve not the name of good, (h)(h)Mark. 10.18.Mark 10:18There is none good but one, that is God, Mar. 10. None good, as he: simply, and absolutely, and essentially, and of himself such. The creatures that they are good, they have it from him; and their goodness dependeth upon him: and they are good but in part, and Ein some measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the creatures: let us not bury our meditations there, but raise them up by those stairs (as it were) of the Creatures, to contemplate the great goodness of him their Creator. We are unhappy truants; p. 281Aif in this so richly furnished school of GODS good creatures; we have not learned from them at the least so much knowledge of him and his goodness, as to admire and love, and depend upon it and him. Look upon the workmanship, and accordingly judge of the workman: Every Creature of God is good: surely then the Creator must needs excel in goodness.

Thirdly; there is in men,§. 9. amongst other cursed fruits of self-love, an aptness to measure things, (a)(a)Non ex sui natura, sed ex suo commodo, vel incommodo. August. 12. de Civit. 4.not by the level of exact truth, but by the model of their own apprehensions. Who is there, that cannot fault anothers work? The (b)(b)Plin. 35. Nat. Hist. 10.Cobler could espy something Bamisse in Apelles his master-piece; because the picture was not drawn just according to his fancy. If a thousand of us hear a Sermon, scare one of that thousand, but he must shew some of that little wit he hath in disliking something or other: There the Preacher was too elaborate, here too loose: that point he might have enlarged, contracted this; he might have been plainer there, shewed more learning here; that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable: one misliketh his Text, another his Method, a third his style, a fourth his voice, a fifth his memory; every one something. A fault Cmore pardonable if our censures stayed at the works of men, like our selves; and (c)(c)Lucian in Hermotimo.Momus-like we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or at leastwise with unprofitableness. (d)(d)See Sirac. 39.16, 17, &c.Why was this made? or why thus? what good doth this, or what use of that? It had perhaps been beter, if this or that had never been; or if they had been otherwise. Thus we sometimes say or think. To (e)(e)Ne tanti artificis opus in aliquo reprehendere vani…ate humanae temeritatis audeamus. Aug. 12. de. Civit. 4.rectifie this corruption, remember this first clause of my Text, Every Creature of God is good. Perhaps thou seest not, what Dgood there is in some of the creatures? like enough so: but yet consider, there may be much good which thou seest not. Say, it giveth thee no nourishment: Possibly it may doe thee (f)(f)foreign. Damasc. 2. de fid. Orthod. 12.service in some other kind. Say, it never yet did that: yet it may doe hereafter. Later times (g)(g)Quam multa animalia hoc primùm cognovimus s…culo? & quidem multa venientis aevi populus igno…a nobis, sciet. Senec. 7. Nat. qu. 31.have found out much good use of many Creatures, whereof former ages were ignorant: and why may not after times find good in those things which doe us none? Say, it never did, nor ever shall doe service to man, (although who can tell that?) yet who knoweth but it hath done, or may doe service to some other Creature, that doth service to man? Say, Enot that neither: yet this good thou mayst reap even from such Creatures, as seem to afford none; to take (h)(h)Utitur quihusdam assumendis & respuendis, ad valetudinem; quibusdam tolerandis, ad patientiam; quibusdam ordinandis, ad justitiam; quibusdam considerandis, ad aliquod veritatis documentum. August. 83. quaest. 25.knowledge of thine own ignorance, and to humble thy self thereby, who art so far from comprehending the essence, that thou canst not comprehend p. 282the very works of God. The most unprofitable Creatures profit us, Aat least this way: [a][a]Bern. Serm 5. in Cant.Visu, si non usu, as Bernard speaketh; if not to use them, yet to see in them as in a glasse Gods wisdom, and our own ignorance. And so they do us good; if not (b)(b)Ibid.cedendo in cibum, if not exhibendo ministerium, in feeding and serving us; yet exercendo ingenium, as the same Bernard speaketh; in exercising our wits, and giving us a sight of our ignorance.

But yet those creatures, which are apparently hurtfull to us; as Serpents, §. 10.and Wild-beasts, and sundry poysonous plants; but above all, the Devils, and cursed Angels: May we not say, they are ill, and justly both blame and hate them? Even these also are good, Bas they are the creatures of God, and the workmanship of his hands. It is only through sin, that they are evil: either to us, as the rest; or in themselves, as the Devils. These (now wicked) Angels were glorious Creatures at the first: by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other creatures of God, made to doe us service; they were at first, and still are good in themselves: if there cleaveth to them any evil, whereby they become hurtfull to us, that is by accident; and we have to thank none but our selves for that. For who, or what could have harmed us, if we had been Cfollowers of that which was good? It was (c)(c)Rom. 8.20.Rom 8:20not of their own accord, but through our sinfullness, that the Creatures became subject unto vanity, and capable either to doe, or to suffer ill. They had been still harmless, if we had been still faultless: it was our (d)(d)foreign. Chrysost. in Gen. Hom. 25.sin, that at once forfeited both our innocency, and theirs. If then we see any ill in them, or find any ill by them; let us not lay the blame, or wreak our hatred upon them: let us rather bestow our blame and hatred where it is most due; the blame upon our selves, the hatred upon our sins. If Balaam had done justly, he should have spared the (e)(e)Num. 22.27, &c.Num 22:27Asse, and have corrected himself: but the false Prophet doth the fault, and the poor beast must bear both blame and Dstrokes. When we suffer, we curse, or at the easiest blame the Creatures: this weather, that flood, such a storm, hath blasted our fruits, sanded our grounds, shipwrackt our wares, and undone us. When alass these have neither heart nor strength against us, but what our selves put into them by our sins. Every sence of evil thereof in or from the Creatures, should work in us a sence of our disobedience unto God; should encrease in us a detestation of the sins we have committed against God; should teach us by condemning our selves, to acquite the good Creatures of God: Ewhich as they are good in themselves, so should they have been ever and only good unto us, if we had been true to our selves, and continued good and faithfull servants unto God. They are all good: doe not thou accuse any of them, and say they are evil: doe not thou abuse any of them, and make them evil.

p. 283AHitherto of the first point, the goodness of the Creatures, [Every Creature of God is good.] Followeth the second, which is their Use: consisting in their lawfullness unto us, and our liberty unto them; every Creature of God is good, and nothing to be refused. [Nothing.] That is, most agreeably to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intendeth it) no Creature of God, whereof we may have use or service in any kind whatsoever. Nothing, which may yeed us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with Bdue sobriety, and other requisite conditions;) nothing is to be refused. By which Refusal the Apostle meaneth not a bare forbearance of the things; (for that we both may, and in many cases ought, so to refuse some of the Creatures shall anon appear:) but the thing he forbiddeth is, the forbearance of the Creature, as upon immediate tye of Conscience; viz. either out of a superstitious opinion of the unlawfullnesse of any creature, for some supposed natural or legal uncleanesse in it; or out of a like superstitious opinion of some extraordinary perfection, or operative and effectual holinesse in such refusal. The point is this. All the Creatures Cof God are lawfull for us to use: so as it is against Christian liberty, either to charge the use of them with sin, or to place holiness in the abstaining from them.

Our Apostle often teacheth this Point. In Rom. 14. at vers. 20. (a)(a)Rom. 14.20.Rom 14:20[All things are pure: §. 12.] and at vers. 14. there he delivereth it as a certain truth, and upon knowledge, (b)(b)Ibid. 14.[I know and am perswaded by the Lord Iesus, that there is nothing unclean of it self:] and therefore he imputeth it as an error and weakness in judgement, to them that refused some kind of meats out of a superstitious opinion, or but timorous fear, of their unlawfullness, at ver. D2. (c)(c)Ibid. 2.[One beleeveth he may eat all things: another, who is weak, eateth herbs:] And in 1 Cor. 10. (d)(d)1. Cor. 10.25.1 Cor 10:25Whatsoever is sold in the shambles, that eat, asking no question for Conscience sake:] and anon Ver. 27. (e)(e)Ibid. 27.[If an unbeleever bid you to a feast, and you be disposed to goe; Whatsoever is set before you, eat, asking no question for Conscience sake.] And to the end we might know the liberty he there giveth, to extend to all other Creatures; as well as meats, he pronounceth of them all universally at v. 23 (f)(f)Ibid. 23.[foreign, All things are lawfull for me.] And so he doth in Titus 1.15. universally too; (g)(g)Tit. 1.15.Titus 1:15[Omnia munda mundis, To the pure all things are pure.] From all which Testimonies Ewe may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin. If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinfull unto us: But that is through our default, not theirs, who sinfully abuse p. 284that, which we might lawfully use. And that abuse of ours, neither (a)(a)Rom. 14.14.Rom 14:14defileth the things themselves; nor ought to [b][b]1 Cor. 10.29, 30.1 Cor 10:291 Cor 10:30prejudice Athe liberty of another, that may use them well.

§. 13.And as there is no sin in the use: so neither is there any religion or perfection to be placed in the refusal of any of Gods Creatures. Rather on the contrary, to abstain from any of them, out of a conceit of any such perfection or holinesse, is it self a sinfull superstition. Our Apostle ranketh it with Idolatrous (c)(c)Col. 2.16, &c.Col 2:16Angel-worship, and condemneth it as sinfull and superstitious, Colos. 2. from Verse 16. to the end of the Chapter. The subjecting of our selves to those and such like ordinances, Touch not, Taste not, Handle Bnot, though it may have a shew of wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free, and a reviving of those rudiments of the world, from which we are dead with Christ. Every Creature of God is good; and nothing to be refused, out of a superstitious either fear of unlawfullnesse, or opinion of holiness.

§. 16.Now the Ground of this our Right or Liberty unto the Creatures is double: the one, Gods ordinance at the first Creation; the other, Christs purchase in the work of Redemption. At the Creation, God Cmade all things for mans use, as he did man for his own service; and as he reserved to himself his absolute Sovereignty over Man; so he gave unto man a kind of limited [d][d]Gen. 1.26.Gen 1:26Sovereignty over the Creatures in Gen. 1. [e][e]Psal. 8.6.— quod nos in hoc putch…rrimo domicilio voluerunt (Dii) secundas sortiri, quòd terrenis praefecerunt, Sen. 2. de ben. 19.Ps 8:6He hath put all things in subjection under our feet, saith David, Psal. 8. Which dominion over the Creatures was one special branch of that glorious [f][f]Gen. 1.27.Gen 1:27Image of God in us, after which we were created: and therefore was not, nor could be absolutely [g][g]Bonis naturae mala adventitia dum non succedunt, sed accedunt, …urpant utique ea, non exterminant, contu… bant, non deturbant. Bern. in Cant. Serm. 82.lost by sinne; but onelyonly decayed and defaced, and impaired, as the other branches of that Image were. So that, albeit man by sinne lost a great part of his Sovereignty, [h][h]Chrysost. in Gen. hom. 9.(foreign, as speaketh Saint Chrysostome,) especially so farre as Dconcerneth the execution of it; many of the Creatures being now rebellious and noysome unto Man, and unanswering his commands and expectations: yet the Right still remaineth even in corrupt nature; and there are still to be found some tracings and Characters, as in man of superiority, so in them of subjection. But those [i][i]foreign Damas. 4. de. …id. Orthod. 4.dimme, and confused, and scarce legible: as in old Marbles, and Coynes, and out-worn Inscriptions, we have much adoe to find out what some of the letters were.

§. 15.But if by sin we had lost all that first title we had to the Creature wholly and utterly: yet as God hath been pleased graciously to deal with us, we are fully as well as before. God the Father hath p. 285Agranted us, and God the Sonne hath acquired us, and God the Holy Ghost hath sealed us a new Patent. By it, whatsoever Defect is, or can be supposed to be, in our old Evidence, is supplyed; and by vertue of it, we may make fresh challenge, and renew our claim unto the Creatures. The blessed Son of God [a][a]Col. 1.20.Col 1:20Having made peace through the bloud of his Crosse, hath reconciled us to his Father; and therein also reconciled the Creatures both to us and him: reconciling by him (saith our Apostle, Col. 1.20.) foreign, all things, (not men only) unto himself. For God having given us his Son [b][b]Heb. 1.2.Heb 1:2the heir of all things; hath he not [c][c]Rom. 8.32.Rom 8:32with him given us all things else? hath he not permitted us the free use of his Creatures in as ample Right as ever? [d][d]Joh. 8.36.John 8:36If the BSon have made us free, we are free indeed. And as verily as Christ is Gods, so verily (if we be Christs) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1 Cor. 3. [e][e]1 Cor. 3.22 23.1 Cor 3:22All are yours, and ye are Christs, and Christ is Gods.

Strengthened with this double title, §. 16.what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus Christ? Why Cshould we not [f][f]Gal. 5.1Gal 5:1stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free: by rejecting all fancies, opinions, and Doctrines, that any way trench upon this our Christian prerogative; or seek either to shorten, or to corrupt, our freedome unto, and power over the Creatures? First, if any shall oppose the legal Prohibitions of the Old Testament; whereby some Creatures were [g][g]Levit. 11.Lev 11forbidden the Iewes, pronounced by God himself unclean, and decreed unlawfull: it should not trouble us. For, whatever the principal reasons were, for which those prohibitions were then made unto them (as there be divers reasons given Dthereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her nonage and pupillage, (though she were [h][h]Gal. 4.1, 2.Gal 4:1Gal 4:2heir of all, and had right to all; yet) was to be held under Tutors and Governours, and to be trained up under the law of Ceremonies as [i][i]Gal. 3.24, 25.Gal 3:24Gal 3:25under a Schoolmaster, during the appointed time. But [k][k]Gal. 4.4.Gal 4:4When the fulnesse of the time appointed was come, her wardship expired, and livery sued out (as it were;) by the coming and suffering of Christ in the flesh: the Church was then to enter upon her full royalties, and no more to be burdened with those (l)(l)foreign. Gal. 4.9.Gal 4:9beggarly rudiments of legal observances. The E[m][m]Col. 2.14.Col 2:14handwriting of Ordinances was then blotted out; and the muddy [n][n]Ephes. 2.14.Eph 2:14partition wall broken down; and the legal impurity of the Creatures scowred off, by the (o)(o)foreign. Damas. 4. de sid. Orthod. 4.bloud of Christ. They have little to do then, but withall much to answer; who, by seeking to bring in Iudaism again into the Christian Church, either in whole or in part, do thereby as much as lieth in them, (though perhaps unawares p. 286to themselves, yet indeed and in truth) [a][a]Gal. 5.2, 4, 11.Gal 5:2Gal 5:4Gal 5:11evacuate the Crosse of AChrist. In that [b][b]Act. 10.11, 15.Acts 10:11Acts 10:15large sheet of the Creatures, which reacheth from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other way to our comforts without scruple. God having cleansed all; we are not to call or esteem any thing common or unclean: God having created all good, we are to 2refuse nothing. If any shall oppose secondly, the seeming morality of some of these prohibitions; as being given [c][c]Gen. 9.4.Gen 9:4before the Law of Ceremonies, pressed from [d][d]Lev. 17.11, 14.Lev 17:11Lev 17:14Moral reasons, and confirmed by [e][e]Acts 15.20, 29.Acts 15:20Acts 15:29Apostolical Constitution since; upon which ground some would impose upon the Christian Church this, as a perpetual yoke, to Babstain from bloud: or thirdly, the prophanation which some Creatures 3have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things; as (f)(f)Josh. 7.1.Josh 7:1Achans wedge was, and the (g)(g)4 King. 18.4…Brazen Serpent which Hezekiah stamped to powder; upon which ground also some others have inferred an utter unlawfulnesse to use any thing in the Church, which was abused in Popery, by calling them ragges and reliques of Idolatry: neither this, nor that ought to trouble us. For although neither my aim, (which lyeth another Cway) nor the time, will permit me now to give a just and full satisfying answer to the several instances, and their grounds: yet the very words and weight of my Text, doe give us a clear resolution in the general, and sufficient to rest our Consciences, and our judgements and practice upon; that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation, and impregnable: in that he groundeth the Use upon the Power; and from the Goodness of the Creature inferreth the lawfulnesse of it. [Every Creature of God is good; and Dnothing to be refused.] He concludeth; it is therefore not to be refused, because it is good. So that look whatsoever Goodnesse there is in any Creature; that is, whatsoever natural Power it hath, which either immediately and of it self is, or may by the improvement of humane Art and industry be taught to be, of any use unto man, for necessity, nourishment, service, lawfull delight or otherwise: the Creature, wherein such goodness or power is to be found, may not be refused as upon tye of Conscience; but that power and goodness it hath, may lawfully be employed to those uses, for which it is meet in regard thereof. Ever provided, we be carefull to observe all those requisite conditions, which must guide our Consciences, Eand regulate our practice, in the use of all lawfull and indifferent things. They that teach otherwise, lay burdens upon their own consciences which they need not, and upon the consciences of their brethren which they should not; and are injurious to that liberty which the blessed Son of God hath purchased for his Church, and p. 287Awhich the blessed Spirit of God hath asserted in my Text.

Injurious in the second place, §. 17.to this branch of our Christian liberty, is the Church of Rome: whom Saint Paul in this passage hath branded with an indeleble note of infamy; in as much as those very doctrines, wherein he giveth instance as in doctrines of Devils, are the received Tenets and Conclusions of that Church. Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of (a)(a)2 Thes. 2.3.2 Thess 2:3the man of sin, who exerciseth a spiritual Tyranny over mens Consciences, as opposite to Evangelical liberty, as Antichrist is to Christ: let us but a little see how she hath fulfilled BS. Pauls prediction in teaching lying and Devilish doctrines, and that with seared consciences and in Hypocrisie, in the two specialties mentioned in the next former Ver. viz. forbidding to Marry, and commanding to abstain from Meats.

Mariage, the holy Ordinance of God,§. 18. instituted in the [b][b]Gen. 2.18.Gen 2:18place and estate of innocency, honoured by [c][c]John 2,2.John 2:2Christs presence at Cana in Galilee; the seed-plot of the Church, and the [d][d]1 Cor. 7.2.1 Cor 7:2sole allowed remedy against incontinency and burning lusts; by the Apostle commended as [e][e]Heb. 13.4.Heb 13:4honourable in all men, and commanded in case of [f][f]1 Cor. 7.9.1 Cor 7:9ustion to all men: is yet by this [g][g]Rev. 17.13Rev 17:13purple strumpet forbidden, and that sub mortali, to Bishops, Priests, Deacons, Subdeacons, CMonks, Friers, Nuns: in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein besides the Devilishness of the Doctrine, in contrarying the Ordinance of God, and in denying men subject to sinful lusts the lawfull remedy, and so casting them upon a necessity of sinning; see if they do not teach this lye with seared consciences? For with what Conscience can they make the same thing a Sacrament in the Lay, and [h][h]Bellarm. de Monach. ca. 34.Sacrilege in the Clergy? With what conscience permit stewes: and forbid Marriage? With what conscience allege Scriptures for the Dsingle life of Priests; and yet confesse it to be an [i][i]Aquin. 22. qu. 88.2. Bellar de Cler. cap. 18. Becan. 1 man. Controv. 13. n. 11.ordinance only of Ecclesiastical and not of Divine right? With what conscience confesse fornication to be against the Law of God, and Priests marriage only against the Law of holy Church: and yet make marriage in a Priest a [k][k]Coster. Enchirid. cap. 20. prop. 9.farr fouler sinne than fornication, or incest? With what conscience exact a vow of continency from Clerks, by those …anons, which [l][l]Ca. li. qu. dist. 34. c. 12. qu. 1. ca. Dilectissimis.defend their open incontinency? With what conscience forbid lawful marriages to some; and yet by dispensation allow unlawful marriages to others?

And is not the like also done in the other particular, concerning EMeats? The laws of that Church forbidding some [m][m]Benedictines and Carthusians.Orders of men, some kinds of meats perpetually;§. 19. and all men some meats upon certain dayes: and that not for Civil respects; but with opinion of satisfaction, yea merit, yea and supererogation too. In which also, besides the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a p. 288superstitious observation of Dayes and Meats: judge if they doe Anot teach this lye also, as the former, with seared consciences. For with what conscience can they allow an ordinary Confessour to absolve for Murder, Adultery, Perjury, and such petty crimes; but reserve the great sin of Eating flesh upon a Friday or Ember day to the censure of a Penitentiary; as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest flesh a breach of the Lent fast; and surfetting upon the delicatest fishes and confections, none? With what Conscience forbid they such and such meats, for the taming of the flesh: when they allow those that are farre more nutritive of the flesh, and incentive of fleshly lusts? With Bwhat conscience enjoyn such abstinence for a penance, and then presently release it again for a peny? Indeed the Gloss upon the (a)(a)Dist. 84. ca. Presbyter.Canon, that doth so, hath a right worthy and a right wholesom note: Note, saith the (b)(b)Gloss. Ibid.Glosse, that he who giveth a peny to redeem his fast, though he give mony for a spiritual thing, yet he doth not commit Simonie, because the contract is made with God. If these men had not seared up their consciences: would they not think you, feel some check at the broaching of such ridiculous and inconsistent stuff, as floweth from these two heads of Devilish Doctrines; of forbidding to Marry, and commanding to abstain from CMeats?

§. 20.I deny not, but the bawds of that strumpet, the Doctors of that Church, have their colourable pretences wherewith to blanch over these errours: else the lyes would be palpable; and they should not otherwise fill up the measure of their Apostacy, according to the Apostles Prophecy, in teaching these lyes in Hypocrisie. But the colours, though never so artificially tempered, and never so handsomly laid on, are yet so thinn; that a steddy eye, not bleered with prejudice, may discern the lye through them, for all the Hypocrisie. As might easily be shewen; if my intended course led Dme that way, and did not rather direct me to matter of more profitable and universal use. Having therefore done with them, it were good for us in the third place, (that we might know our own free-hold with better certainty, and keep our selves within our due bounds;) to enquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit. A point very needfull to be known for the resolution of many doubts in conscience, and for the cutting off of many questions and disputes in the Church: which are of very noysom consequence, for want of right information herein. I have other matter also to Eentreat of: and therefore since I may not allow this enquiry so large a discourse, as it well deserveth; I shall desire you to take into your Christian consideration, these Positions following.

p. 289AThe first, §. 21.Our Christian liberty extendeth to all the Creatures of God. This ariseth clearly from what hath been already delivered: and the testimonies of Scripture for it are expresse. (a)(a)Rom. 14.20.Rom 14:20All things are pure; (b)(b)1 Cor. 10.23.1 Cor 10:23All things are lawfull; (c)(c)1 Cor. 3.22.1 Cor 3:22All are yours; elsewhere: and here, Nothing to be refused.

The second Position. Our Christian liberty equally respecteth the using, and the not using of any of Gods creatures. §. 22.There is no Creature, but a Christian man by vertue of his liberty, as he may use it upon just occasion, so he may also upon just cause refuse it. (d)(d)1 Cor. 6.121 Cor 6:12All things are lawfull for me, saith S. Paul, but I will not be brought Bunder the power of any thing. Where he establisheth this liberty in both the parts of it: liberty to use the Creatures, or else they had not all been lawfull for him; and yet liberty not to use them, or else he had been under the power of some of them. Whence it followeth, that all the Creatures of God stand in the nature of things indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duely considered, shall direct.

The third Position. §. 23.Our Christian liberty for the using or not using of the creature, may without prejudice admit of some restraint Cin the outward practice of it. Ab illicitis semper, quandoque, & à licitis; I think it is S. Gregories; A Christian must never doe unlawfull; nor yet alwayes, lawfull things. St. Paul had liberty to eat flesh, and he used that liberty, and ate flesh; yet he knew there might be some cases, wherein to abridge himself of the use of that liberty so farr, as (e)(e)1 Cor. 8.13.1 Cor 8:13not to eat flesh whilst the world standeth. But what those Restraints are, and how farr they may be admitted without prejudice done to that liberty, that we may the better understand, let us goe on to

The fourth Position. Sobriety may and ought to restrain us in the outward practice of our Christian liberty. For our Dye… ;§. 24. all Dfish, and flesh, and fowl, and fruits, and spices, are lawfull for us, as well as Bread and herbs: but may we therefore with thriftless prodigality and exquisite ryot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel; all stuffs and colours, the richest silks, and furrs, and dyes, are as lawfull for us, as cloth, and leather, and sheeps russet: Christian liberty extendeth as well to one as another. But doe we think that liberty will excuse our pride, and vanity, and excesse, if we ruffle it out in silks and scarlets, or otherwise in stuff, colour, or fashion Eunsuitably to our years, sex, calling, estate or condition? In all other things of like nature; in our buildings, in our furniture, in our retinues, in our disports, in our recreations, in our society, in our Mariages, in other things: we ought as well to consider, what in Christian sobriety is meet for us to doe; as what in Christian liberty may be done. Scarce is there any one thing, wherein the Devil p. 290putteth slurrs upon us more frequently, yea and more dangerously Atoo, (because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It therefore concerneth us so much the more, to keep a sober watch over our selves and souls, in the use of Gods good Creatures: lest otherwise under the fair title and habit of Christian liberty, we yeeld our selves over to a carnal licentiousnesse.

§. 25.The fifth position. As Sobriety: so Charity also may, and ought to restrain us in the outward exercise of our Christian liberty. Charity, I say, both to our selves, and others. First, to our selves: for regular charity beginneth there. If we are to (a)(a)Mat. 5.29, 30.Matt 5:29Matt 5:30cut off our Bright hand, and to pluck out the right eye, and to cast them both from us, when they offend us: much more then ought we to deny our selves the use of such outward lawfull things, as by experience we have found, or have otherwise cause to suspect to be hurtfull either to our bodies, or souls. So a man may, and should refrain from meats, which may endanger his bodily health: But how much more then from every thing, that may endanger the health of his soul? If thou findest thy self enflamed with lust, by dancing; if enraged with choler by game; if tempted to covetousnesse, pride, uncleannesse, superstition, cruelty, any sin, by reason Cof any of the Creatures: it is better for thee to make a covenant with thine eyes and ears, and hands, and sences (so far as thy condition and calling will warrant thee) not to have any thing to doe with such things: than by gratifying them therein, cast both thy self and them into hell. Better by our voluntary abstinence, to depart with some of our liberty unto the Creatures: than by our voluntary transgression forfeit all, and become the Devils captives.

But Charity, though it begin at home, yet it will abroad; and not resting at our selves, §. 26.reacheth to our brethren also: of whom Dwe are to have a due regard in our use of the Creatures. An argument wherein St. Paul often enlargeth himself: as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, that (b)(b)1 Cor. 14.26.1 Cor 14:26all things be done to edification; that things lawfull become (c)(c)1 Cor. 10.23.1 Cor 10:23inexpedient, when they offend rather, than edifie: that though (d)(d)Rom. 14.20.Rom 14:20all things indeed are pure, yet it is evil for that man which useth them with offence: that albeit flesh and wine and other things be lawfull, yet (e)(e)Ibid. vers. 21.it is good neither to eat flesh, nor to drink wine, nor to doe any thing whereby a mans brother stumbleth, or is offended, Eor is made weak. Hitherto appertaineth that great and difficult common-place of scandal, so much debated and disputed of by Divines. The Questions and Cases are manifold; not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of scandal, for our weak brothers p. 291Asake, we may, and sometimes ought, to abridge our selves of some part of our lawfull Liberty.

Besides these two, Sobriety and Charity, there is yet one restraint more,§. 27. which ariseth from the duty we owe to our Superiours, and from the bond of Civil obedience: which if it had been by all men as freely admitted, as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our Sixth position; The determination of Superiours may and ought to restrain us in the outward exercise of our Christian liberty. We must (a)(a)1 Pet. 2.13, 15, 16.1 Pet 2:131 Pet 2:151 Pet 2:16submit our selves to every Ordinance Bof man, saith S. Peter, 1 Pet. 2.13. and it is necessary we should doe so: for so is the will of God, Ver. 15. Neither is it against Christian liberty if we doe so; for we are still as free as before: rather if we doe not so, we abuse our liberty for a cloak of maliciousnesse, as it followeth there, ver. 16. And St. Paul telleth us we (b)(b)Rom. 13.5.Rom 13:5must needs be subject, not only for fear, because the Magistrate (c)(c)Ibid. ver. 4.carrieth not the Sword in vain, but also for Conscience sake because (d)(d)Ibid. ver. 1.the powers that are, are ordained of God. This duty, so fully pressed and so uniformly by these two grand Apostles, is most apparent in private societies. In a family, the Master, or Pater familias, Cwho is a kind of petty Monarch there, hath authority to prescribe to his children and servants in the use of those indifferent things; whereto yet they, as Christians, have is much liberty as he. The servant, though he be (e)(e)1 Cor. 7.22.1 Cor 7:22the Lords free-man, yet is limited in his dyet, lodging, livery, and many other things by his Master: and he is to submit himself to his Masters appointment in these things, though perhaps in his private affection he had rather his Master had appointed otherwise: and perhaps withall in his private judgement, doth verily think it fitter his Master should appoint otherwise. If any man under colour of Christian liberty, Dshall (f)(f)1 Tim. 6.3, 5.1 Tim 6:31 Tim 6:5teach otherwise, and exempt servants from the obedience of their Masters in such things: S. Paul in a holy indignation inveigheth against such a man, not without some bitterness, in the last Chapter of this Epistle, as one that is proud, and knoweth nothing, as he should doe, but doateth about questions and strife of words, &c. ver. 3, 5.

Now look what power the Master hath over his servants for the ordering of his family; no doubt the same at the least,§. 28. if not much more, hath the supreme Magistrate over his subjects, for the peaceable ordering of the Commonwealth: the Magistrate being Pater EPatriae, as the Master is Pater familias. Whosoever then shal interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian: or under that colour shall exempt inferiours from their obedience to such determinations, he must blame Saint Paul; nay he must blame the Holy Ghost, and not us; if he hear from us that he is proud, and knoweth nothing, p. 292and doateth about unprofitable Questions. Surely, but that Aexperience sheweth us it hath been so, and the Scriptures have foretold us that (a)(a)1 Cor. 11.19.1 Cor 11:19it should be so: that there should be differences, and sidings, and part-takings in the Church: a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiours to ordain, or the necessity in Inferiours to obey Laws and constitutions, so restraining us in the use of the Creatures.

§. 29.Neither let any man cherish his ignorance herein: by conceiting, as if there were some difference to be made between Civil and Ecclesiastical Things, and Laws, and Persons in this behalf. BThe truth is, our liberty is equal in both: the power of Superiours for restraint equal in both, and the necessity of obedience in Inferiours equal to both. No man hath yet been able to shew, nor I think ever shall be, a real and substantial difference indeed, between them to make an inequality. But that still, as civil Magistrates have sometimes, for just politick respects, prohibited some trades, and manufactures, and commodities, and enjoyned other-some, and done well in both: so Church-Governours may upon good considerations, (say it be but for order and uniformities sake,) prescribe the times, places, vestments, gestures, Cand other Ceremonial Circumstances to be used in Ecclesiastical Offices and assemblies. As the Apostles in the first Council holden at Ierusalem in Acts 15. laid upon the Churches of the Gentiles for a time, a **Acts 15.28, 29.Acts 15:28Acts 15:29restraint from the eating of blood, and things sacrificed to Idols, and strangled.

§. 30.Thus we see our Christian liberty unto the Creatures, may without prejudice admit of some restraints in the outward exercise of it: and namely from the three respects, of Christian Sobriety, of Christian Charity, and of Christian Duty and Obedience. But now in the comparing of these together; when there seemeth to be a repugnancy Dbetween one and another of them, there may be some difficulty: and the greatest difficulty, and which hath bred most trouble, is in comparing the cases of scandal and disobedience together, when there seemeth to be a repugnancy between Charity and Duty. As for example. Suppose in a thing which simply and in it self we may lawfully according to the Liberty we have in Christ, either use or forbear; Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way, Authority requiring the use: in such a case what are we to doe? It is against Charity to offend a brother; and Eit is against Duty, to disobey a superiour. And yet something must be done: either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which, if we will but lay things rightly together; hath not in it so much hardnesse as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all p. 293Aindifferent things, we ought to bear a greater regard to our publike Governours, than to our private Brethren; and be more carefull to obey them, than to satisfie these, if the same course will not in some mediocrity satisfie both. Alas, that our brethren who are contrary minded, would but with the spirit of sobriety admit common Reason to be umpire in this case: Alas, that they would but consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of confusions upon the contrary practice. Say what can be said, in the behalf of a Brother; all the same, and more may be said for a Governour. For a Governour Bis a Brother too, and something more: and Duty is Charity too, and something more. If then I may not offend my Brother, then certainly not my Governour: because he is my Brother too, being a man, and a Christian, as well as the other is. And the same Charity, that bindeth me to satisfie another Brother, equally bindeth me to satisfie this. So that, if we goe no farther, but even to the common bond of Charity, and relation of Brotherhood; that maketh them equal at the least: and therefore no reason, why I should satisfie one that is but a Private Brother; rather than the publike Magistrate, who (that publike respect set aside) is my Brother also. When the Scales hang thus even, shall Cnot the accession of (a)(a)Si tantopere cavenda sunt scandala p…r vulorum, quanto amplius praelatorum? Bernard. de Praecept. & disp.Magistracy to common Brotherhood in him, and of Duty to common Charity in me, be enough to cast it clear for the Magistrate? Shall a servant in a Family, rather than offend his fellow-servant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty implyeth Charity) greater than a single scandal against Charity alone? If private men will be offended at our Obedience to publike Governours; we can but be sorry for it: We (b)(b)Prudentèr advertat qui hoc cogitat, scandalum scandalo non benè emendari. Qualis emendatio erit, si ut aliis scandalum tollas, alios scandalizas? Bern. de Praec. & disp.may not redeem their offence by our disobedience. He that taketh offence where none is given, sustaineth Da double person; and must answer for it, both as the giver and the taker. If offence be taken at us, there is no woe to us for it, if it doe not come by us; (c)(c)Ma…. 8.7.Woe to the man by whom the offence commeth: and it doth not come by us, if we doe but what is our duty to doe. The Rule is certain and equitable; The respect of private scandal ceaseth, where lawfull authority determineth our liberty: and that restraint which proceedeth from special Duty, is of superiour reason to that which proceedeth but from Common Charity.

Three Moderatours then of our Christian liberty to the Creatures Ewe are to allow of; Sobriety, Charity, and Duty:§. 31. unto every of which a just regard ought to be had. Neither need we fear, if we suffer Sobriety on one side, and Charity on another, and Duty on a third, thus to abridge us in the use of our Christian liberty; that by little and little it may be at length so pared away among them, that there may be little or nothing left of it. To remove this suspition; p. 294let this be our Eighth and last Position. No respect whatsoever Acan, or ought to diminish the inward freedom of the conscience to any of the Creatures. And this inward freedom is it, wherein especially consisteth our Christian liberty to the Creature. This freedom we are all bound to maintain to the utmost of our powers; and not to suffer our selves to be made (a)(a)1 Cor. 7.23.1 Cor 7:23the servants of men, (otherwise than in (b)(b)Gal. 5.13.Gal 5:13serving one another by love:) but to (c)(c)Gal. 5.1.Gal 5:1Stand fast in the liberty wherein Christ hath set us free. Now this liberty consisteth in a certain resolution of judgement, and a certain perswasion of conscience arising thence, that all the Creatures of God are in themselves lawfull, and free for us either to use or refuse, as Bwe shall see it expedient for us: and that neither the use nor the forbearance of them, doth of it self either commend or discommend us unto God; or any way either please him as a part of his worship, or offend him as a transgression of his Law. (d)(d)Rom. 14.17.Rom 14:17The kingdom of God is not meat and drink, saith Saint Paul: (e)(e)1 Cor. 8.8.1 Cor 8:8Neither if we eat, are we the better; neither the worse, if we doe not eat; nor on the contrary. Now here is the wickednesse, and the usurpation of the High Priest of Rome; that he challengeth to himself a spiritual power over the consciences of men, which is the greatest tyranny that ever was, or can be exercised in the world: laying impurity upon the things Che forbiddeth; and annexing operative holinesse, and power both satisfactory, and meritorious, to the things he injoyneth. Which usurpation, whosoever hateth not in him with a perfect hatred, is justly unworthy of, and shamefully unthankfull for, that liberty and freedom, which the blessed Son of God hath purchased for his Church.

§. 32.But this inward freedom once established in our hearts; and our consciences fully perswaded thereof: let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobriety, Charity, and Duty shall Drequire. For we must know, that the Liberty of a Christian is not in eating, and wearing, and doing, what and when, and where and how he list; but in being assured that it is all one before God, (in the things themselves barely considered,) whether he eat or not eat, wear or not wear, doe or not doe, this or that: and that therefore, as he may upon just cause eat and wear, and doe; so he may upon just cause also refuse to eat, or wear, or doe this thing or that. Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one Eway, and tied ad alterum partem contradictonis precisely: and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou knowest every creature of God is good, and nothing to be refused: thou hast thy liberty therefore, and mayest according to that liberty freely use that p. 295ACreature. But if any of those former respects require thou shouldest forbear; thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty therefore here, as before, and oughtest according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free: and as well the use as the refusal, and as well the refusal as the use, doe equally and alike belong to the true liberty of a Christian.

We have seen now, what liberty God hath allowed us: and therein wee may see also his great goodnesse and bounty Btowards us, in making such a world of Creatures, §. 33.and all of them good; [Every Creature of God is good;] and not envying us the free use of any of those good Creatures; [Nothing to be refused.] But where is our Duty, answerable to this Bounty? Where is our thankfullnesse, proportionable to such receipts? Let us not rejoyce too much in the Creatures goodness, nor glory too much in our freedom thereunto: unlesse there be in us, withall, a due care and conscience to perform the Condition, which God requireth in lieu thereof; neither can their goodness do us good, nor our freedom exempt us from evil. And that condition is, the Duty of CThanksgiving: expressed in the last clause of the verse [If it be received with thanksgiving.] Forget this proviso, and we undoe all again, that we have hitherto done, and destroy▪ all that we have already established concerning both the goodness of the Creature, and our liberty in the use thereof: for without thanksgiving, neither can we partake their goodness, nor use our own liberty, with comfort. Of this therefore in the next place: wherein the weight of the duty considered, together with our backwardness thereunto, if I shall spend the remainder of my time, and meditations; I hope my labour (by the blessing of God, and your prayers,) shall not be unprofitable, Dand my purpose therein shall find, if not allowance in your judgements, at least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent, and by way of common place; were to enter into a spacious field, indeed a very sea of matter without bottom. For mine own ease therefore and yours, I shall confine my self to that branch of it, which is most immediately pertinent to my Text, viz. that tribute of Thanks, which we owe unto God for the free use of his good Creatures: forbearing to meddle with the other branches thereof, otherwise than as they fall within the reach of this, by way either of Proportion Eor Inference.

And first we are to know, that by Thanksgiving in my Text is not meant only that subsequent act,§. 34. whereby we render unto God praise and thanks for the Creature, after we have received it, and enjoyed the benefit of it; which yet is most properly Thanksgiving: but we are to extend the word farther, even to those precedent p. 296acts of prayer and Benediction, whereby we beseech God to Agive his blessing to the Creature, and to sanctifie the use of it to us. For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of (a)(a)Vers. 5. hic.Prayer. And we shall accordingly find in the Scriptures elsewhere, the words foreign, and foreign, the one whereof signifieth properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other. The blessing which our blessed Saviour Jesus Christ used at the consecration of the Sacramental bread, (b)(b)Luke 22.17, 19.Luke 22:17Luke 22:19S. Luke and (c)(c)1 Cor. 11.24.1 Cor 11:24S. Paul expresse by the word foreign: (d)(d)Ma…. 26.27.S. Matth. and (e)(e)Mark 14.22, 23.Mark 14:22Mark 14:23S. Mark, by foreign. And the Prayer of blessing, used before the eating of Bcommon bread, is by (f)(f)Mat. 15.36. Mark 8.6. John 6.11. Acts 27.35.Matt 15:36Mark 8:6John 6:11Acts 27:35every of the four Evangelists in some places described by the word foreign: And by three of them in other some places, by foreign. And the name (h)(h)See Casaub. ezercit. 16. in Baron. sect. 33.foreign is sometimes found in the writings of the Ancients, for the Sacrament of the Lords Supper; the more usual name whereof is foreign, or the holy Eucharist. (g)(g)Mat. 14.19. Mark 6.41. Luke 9.16.Matt 14:19Mark 6:41Luke 9:16And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace after meat; a Sacrifice of Prayer before we use any of the good Creatures of God, and a Sacrifice of Praise after Cwe have used them; the Blessing wherewith we blesse the Creature in the Name of God, and the Blessing wherewith we blesse the Name of God for the Creature: both these I say together, is the just extent of that Thanksgiving, whereof my Text speaketh, and we are now to entreat.

§. 35.Concerning Meats and Drinks, unto which our Apostle hath special reference in this whole passage: this duty of Thanksgiving, hath been ever held so congruous to the partaking thereof, that long and ancient custome hath established it in the common practice of Christians; not only with inward thankfulnesse of heart Dto recount and acknowledge Gods goodnesse to them therein, but also outwardly to expresse the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases, whether or no they have ground, (as to me it seemeth they have,) from those words of our Apostle, 1 Cor. 10. (i)(i)1 Cor. 10.30.1 Cor 10:30(For if I by Grace be a partaker, why am I evil spoken of, for that for which I give thanks.) I say, howsoever it be with the phrase; sure we are the thing it self hath sufficient ground from the examples of Christ, and of his holy Apostles. From whom, the custome of giving Thanks at meals, seemeth to have Ebeen derived, throughout all succeeding ages, even to us. Of Christ himself we read often, and in every of the Evangelists, that he blessed and gave thanks in the name of himself and the people, before meat; in the 14. and 15. of (k)(k)Mat. 14.19. and 15.36.Matt 14:19Matt 15:36Matthew, in 6. and 8. of (l)(l)Mark 6.41. and 8.6▪Mark 6:41Mark 8:6Mark, in 9. of (m)(m)Luk. 9.16.Luke 9:16Luke, and in 6. of (n)(n)Joh. 6.8.John 6:8Iohn. And in Matthew p. 297A26. that after meat also, when Supper was ended, he and his Disciples (a)(a)foreign. Mat. 26.30.Matt 26:30sang an hymne, before they departed the room. And S. Luke relateth of S. Paul, Acts 27. when he and his company in the ship, who were well toward 300 persons, were to refresh themselves with food after a long fast, that he took bread, and first (b)(b)Acts 27.35.Acts 27:35Gave thanks to God in the presence of them all, and then after brake it, and began to eat: yea S. Paul himself so speaketh of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak, and Strong. He that was strong in the faith, and knew the liberty he had in Christ to eat indifferently of all kinds of meats, Bflesh as well as herbs; did eat of all indifferently, and gave God thanks for all. The weak Christian too, who made scruple of some kinds of flesh or other meats, and contented himself with herbs and such like things, yet gave God thanks for his herbs, and for whatsoever else he durst eat. (c)(c)Rom. 14.6.Rom 14:6He that eateth, eateth to the Lord (saith he there, at verse 6.) for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks too. Notwithstanding they differed in their judgements and opinions, and consequently in their practice, concerning the lawfull or unlawfull use of some meats: yet they consented most sweetly, and agreed Cboth in their judgement and practice, in the performance of this religious service of Thanksgiving.

So then giving of Thanks for our meats and drinks before and after meales, in an outward and audible form, is an ancient,§. 36. a commendable, an Apostolical, a Christian practice: ordinarily requisite as an outward testimony of the inward thankfulnesse of the heart; and therefore not to be omitted ordinarily, neither but in some few cases. There being the like necessity of this duty, in regard of inward thankfulnesse, as there is of vocal prayer, in regard of inward Devotion; and of outward Confession, in regard of inward belief: and look what exceptions those other outward duties may admit; Dthe very same, mutandis mutatis, and in their proportion, are to be admitted here. But not only meats and drinks, but every other good Creature also of God, whereof we may have use, ought to be received with a due measure of thankfulnesse. And if in these things also, so often as in good discretion it may seem expedient for the advancing of Gods glory, the benefiting of his Church, or the quickning of our own Devotion, we shall make some outward and sensible expression of the thankfulnesse of our hearts for them: we shall therein do an acceptable service unto God, and comfortable to our own souls. For, for this cause God instituted of old among Ehis own people, divers solemn feasts and sacrifices, together with the Sanctifying of the first fruits, and of the first born, and divers other ordinances of that nature: as on the other side to be fit remembrancers unto them of their duty of thankfulnesse; so to be as well good testimonies, and fit expressions of their performance of that duty.

p. 298§ 37.But if not alwayes, the outward manifestation thereof; yet God Aever expecteth at least the true and inward thankfulnesse of the heart, for the use of his good creatures. (a)(a)Col. 3.17.Col 3:17Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. (b)(b)Phil. 4.6.Phil 4:6Be carefull for notbing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. (c)(c)Psal. 103.1, 2.Ps 103:1Ps 103:2Blesse the Lord, O my soul, (saith David in Psal. 103.) and all that is within me, praise his holy name; Praise the Lord, O my soul, and forget not all his benefits. Forget not all his benefits: as much as to say, by an ordinary Hebraism, forget not any of all his benefits. He summoneth all that is in him, to Bblesse God for all he hath from him: he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear; if we consider it, either as an act of Iustice, or as an act of Religion: as it is indeed and truly both.

§. 38.It is first, an Act of Iustice. The very law of Nature, which containeth the first seeds and principles of Iustice, bindeth every man that receiveth a benefit, to a thankfull acknowledgement of it first, and then withall (ability and opportunity supposed,) to some kind of retribution. The best Philosophers therefore make gratitude C(d)(d)Cic. 2. de invent. 13. & 36.a branch of the Law of Nature; and so account of it as of a thing, than which there is (e)(e)Quid tam contra officium, quam non reddere quod acceperis? Ambro. 1. Offi 31. Nullum officium refe…enda gratia magis necessarium …st. Cic. 1. de Offic.not any office of vertue more necessary: as nor any thing on the contrary more detestable, than Ingratitude. You cannot lay a (f)(f)Erunt homicidae, tyranni, fures, adulteri, raptores, sacrilegi, proditores: infra ista omnia ingratus est. Senec. 1. de benef. 10.fouler imputation upon a man, nor by any accusations in the world render him more odious to the opinions of all men; than by charging him with unthankfulnesse. Ingratum dicas, omnia dixeris: do but say, he is an unthankfull wretch; you need say no more, you can say no worse, by any mortal creature. Verily, every benefit carrieth with it the force of an obligation; and we all confesse it: if we receive but some Dsmall kindnesse from another, we can readily and complementally protest our selves much bound to him for it. Indeed when we say so; we often speak it but of course, and think it not: but yet when we do so; we speak more truth than we are aware of. For, if it be in truth a kindnesse in him, we are in truth and equity bound to him thereby. The common saying is not without ground, Qui beneficium accepit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other mens hands; because forsooth they will not be beholden to them. Which though it be a perverse and unjust course, and indeed a high degree of unthankfulnesse, E(for there is unthankfulnesse, as well in (g)(g)Non solum is gratus debet esse, qui accepit beneficium; verùm etiam is, cui potestas accipiendi fuit. Cic. de Provinc. Consul. Tàm teneor dono, quàm si demittar onustus. Horat. 1. Epist. 7.not accepting a kind offer, as in not requiting a good turn;) and therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bare fear of unthankfulnesse one way, to become wilfully unthankfull another?) though I say, it be a fond and perverse course p. 299Ain them: yet it argueth withall in them a strong apprehension of the equity of that principle of Nature and Iustice, which bindeth men that receive benefits, ad foreign, to a necessity of requital and retribution. Truth it is; to God our heavenly Father first, and then to our earthly (a)(a)Sirac. 7.28.Parents, none of us can reddere paria: none is able to make a full requital to either of them; especially not to God. But that freeth us not from the debt of thankfulnesse, as not to our Parents, so neither to God: it rather bindeth us the faster thereunto. The same Law of Nature, which teacheth us to requite a good turn to the uttermost, where there is wherewithall to do it, and Bwithall a fair opportunity offered; teacheth us where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testifie at least the thankfulnesse of our hearts, and our unfeigned desires of requital. Which (b)(b)In beneficio reddendo, plus animus, quàm census operatur: magisque praeponderat benevolentia, quàm possibilitas referendi muneris. Ambros. 1. offic. 32.desire and endeavour, if every ingenuous man, and our earthly Parents, do accept of, where they find it, as of the deed it self: can we doubt of (c)(c)Ut desint vires, tamen est laudanda voluntas: Hac ego contentos auguror esse Deos. Ovid. de Pont.Gods acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but (d)(d)Luk. 17.10Luke 17:10an unprofitable servant, and (e)(e)Job 22.….Job 22cannot be profitable unto God, Cas he that is wise may be profitable to himself and his neighbours; and that (f)(f)Ps. 16.2, 3. Nulla ex nobis utilitas Deo speranda est. Senec. 4. de ben. cap. 3. Nec ille collato eget, nec nos … quicquam conferre possumus. Ibid. cap. 9.Ps 16:2Ps 16:3his goodnesse, though it might be pleasurable to the Saints that are on the earth, yet it could not extend unto the Lord. All this he knew: and yet knowing withall that God accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his language to that key, in Psal. 116. Quid retribuam? What requital shall I make? What shall I render unto the Lord, for all his benefits towards me? I will take the Cup of salvation, and call upon the Name of the Lord. This thankfull heart he knew God valued as a Sacrifice: nay, (g)(g)Psal. 11….12, 13.Ps 11:12Ps 11:13preferred before Sacrifices. For having rejected Dthem at Verse 8. (h)(h)foreign. X…noph▪ 1. foreign.[I will not reprove thee for thy sacrifices, &c.] He exacteth this at Vers. 14. of Psal. 50. [Offer unto God thanksgiving, &c.] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these (i)(i)Psalm 50.8, 14.Ps 50:8Ps 50:14Vitulos labiorum, these calves of our lips, as the Prophet; and these (k)(k)Osee 14.2.Hos 14:2Fructus labiorum, these fruits of our lips, as the Apostle calleth them. [Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, Heb. 13.] More than this, in his Mercy he will not desire: lesse than this, in all reason we cannot give. Thankfulnesse is an Act of Iustice: we are unjust, if we receive his Egood Creatures, and not return him thanks for them.

It is not only an Act of Iustice: it is an act of Religion too; and a branch of that service whereby we do God worship and honour.§. 39. p. 300(l)(l)Heb. 13.15.Heb 13:15(a)(a)Psal. 50.23.Ps 50:23Who so offereth praise, he honoureth me, Psal. 50. ver. last. Now Alook what honour we give unto God, it all redoundeth to our selves at the last with plentifull advantage; (b)(b)1 Sam. 2.30▪1 Sam 2:30[Them that honour me, I will honour, 1 Sam. 2.] Here then is the fruit of this religious Act of thanksgiving; that it sanctifieth unto us the use of the good Creatures of God, which is the very reason Saint Paul giveth of this present speech in the next verse. Every Creature of God is Good, saith he here, and nothing to be refused, if it be received with Thanksgiving: for, saith he there, (c)(c)Ver. 5. hic.it is sanctified by the word of God, and prayer. Vnderstand not by the word of God there, his written word, or the Scriptures; as some yet give the sense, not without violence to the Bwords, though the thing they say be true: but, more both naturally to the construction of the words, and pertinently to the drift & scope of our Apostle therin, understand rather the word of his eternal counsell and decree, and of his power and providence, whereby he ordereth and commandeth his Creatures in there several kinds, to afford us such service & comforts, as he hath thought good. Which sanctifying of the Creatures by the word of Gods decree and providence, implyeth two things: the own, respecting the Creatures, that they doe their kindly office to us; the other, respecting us, Cthat we reap holy comfort from them. For the plainer understanding of both which; instance shall be given in the Creatures appointed for our nourishment: and what shall be said of them, we may conceive of, and apply unto, every other Creature in the proper kind thereof.

§. 40.First then, the Creatures appointed for food are sanctified by the word of God; when together with the Creatures, he giveth his blessing, to go along with it: by his powerfull word, Commanding it, and by that command enabling it, to feed us. Which is the true meaning of that speech in Deut. 8. alleged by our Saviour against the DTempter, (d)(d)Deut. 8.3. Matth. 4.4.Deut 8:3Matt 4:4[Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.] Alas, what is Bread to nourish us without his word? unless he say the word, and command the Bread to do it, there is no more sap or strength in Bread, than in stones. The power and nutritive vertue which the Bread hath, it hath from his decree; because the word is already gone out of his mouth, that (e)(e)Psal. 104 15.Ps 104:15bread should strengthen mans heart. As in the first Creation, when the Creatures were produced in actu primo, had their beings given them, and natural powers and faculties bestowed on them, all that was done by the word of Gods powerfull decree, (f)(f)Psal. 33.9.Ps 33:9[He spake the word, and they were made; he commanded, Eand they were Created.] So in all their operations in actu secundo, when they do at any time exercise those natural faculties, and doe those Offices for which they were created; all this is still done, by the same powerfull word and decree of God, (g)(g)Heb. 1.3.Heb 1:3[He upholdeth all things by the word of his power.] As we read of bread, so we p. 301Aoften read in the Scriptures of (a)(a)Levit. 26.26. Psal. 105.16. Ezek. 4.16. Firmamentum panis. Vulg.Lev 26:26Ps 105:16Ezek 4:16the staff of bread: God sometimes threatneth he will break the staff of bread. What is that? Bread indeed is the staff of our strength; it is the very stay and prop of our lives: if God break this staff, and deny us bread, we are gone. But that is not all, bread is our staff: but what is the staff of bread? Verily, the Word of God, blessing our bread, and commanding it to feed us, is the staff of this staff: sustaining that vertue in the bread, whereby it sustaineth us. If God break this staff of bread, if he withdraw his blessing from the bread, if by his countermaund he inhibit or restrain the vertue of the bread; we are as far to seek Bwith bread, as without it. If sanctified with Gods word of blessing; a little pulse (b)(b)Dan. 1.12, 15.Dan 1:12Dan 1:15and water, hard and homely fare shall feed Daniel as fresh, and fat, and fair, as the Kings dainties shall his Companions: a (c)(c)3 Kin. 19.6, 8▪cake and a cruse of water, shall suffice Eliah nourishment enough to walk in the strength thereof forty daies and nights: a few (d)(d)Joh. 6.9, 12.John 6:9John 6:12barly loaves and small fishes shall multiply to the satisfying of many thousands, eat while they will. But if Gods Word and Blessing be wanting; (e)(e)Gen. 41.20, 21.Gen 41:20Gen 41:21the lean Kine may eat up the Fat, and be as thin, and hollow, and ill-liking as before: and we may, as the Prophet Haggai speaketh, (f)(f)Agg. 1.6.Hag 1:6eat Cmuch and not have enough, drink our fills and not be filled.

This first degree of the Creatures sanctification by the word of God,§. 41. is a common and ordinary blessing upon the Creatures; whereof, as of the (g)(g)Matth. 5.45.Matt 5:45light and dew of Heaven, the wicked partake as well as the godly, and the thankless as the thankfull. But there is a second degree also, beyond this; which is proper and peculiar to the Godly. And that is, when God not only by the word of his Power bestoweth a blessing upon the Creature: but also causeth the Echo of that word to sound in our hearts by the voyce of his Holy spirit, and giveth us a sensible taste of his goodness to us therein: Dfilling our hearts not only (h)(h)Acts 14.17.Acts 14:17with that joy and gladness, which ariseth from the experience of the effect, viz. the refreshing of our natural strength, but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son; that which David calleth the (i)(i)Psal. 4.6.Ps 4:6light of his countenance. For as it is the kind welcome at a Friends Table, that maketh the chear good, rather than the quaintness or variety of the dishes, (k)(k)Ovid. Metamorph. 8.(Super omnia vultus Accessere boni;) so as that (l)(l)Pro. 15.17.Prov 15:17a dinner of green herbs with love and kindness, is better entertainment than a stalled Oxe with bad looks: so the light of Gods favourable countenance, shining upon Eus through these things, is it, which (m)(m)Psal. 4.6, 7.Ps 4:6Ps 4:7putteth more true gladness into our hearts; than doth the corn, and the wine, and the oyle themselves, or any other outward thing that we do or can partake. Now this sanctified and holy and comfortable use of the Creatures, ariseth also from the word of Gods decree; even as the former degree p. 302did: but not from the same decree. That former issued from the decree of common providence; and so belonged unto all, as that Providence is common to all. But this later degree proceedeth from that special word of Gods decree, whereby for the merits of Christ Jesus, [a][a]1 Cor. 15.45.1 Cor 15:45the second Adam, he removeth from the Creature that [b][b]Gen. 3.17.Gen 3:17curse, wherin it was wrapped through the sin of the first Adam. And in this the wicked have no portion; as being out of Christ: so as they cannot partake of Gods Creatures, with any solid or sound comfort; and so the Creatures remain, (in this degree) unsanctified unto them. For this reason, the Scriptures stile the [c][c]Heb. 12.23.Heb 12:23Faithfull Primogenitos, Bthe first born; as to whom belongeth [d][d]Deut. 21.17.Deut 21:17a double portion: and [e][e]Rom. 4.13.Rom 4:13Haeredes mundi, heirs of the world; as if none but they had any good right thereunto. And S. Paul deriveth our Title to the Creatures, from God, but by Christ; [f][f]1 Cor. 3.22, 23.1 Cor 3:221 Cor 3:23[All things are yours, and you are Christs, and Christ is Gods:] As if these things were none of theirs, who are none of Christs. And in the verse before my Text, he saith of meats, that [g][g]Vers. 3. hic.God hath created them to be received with thanksgiving of them which believe, and know the truth: as if those that wanted faith and saving knowledge, did but usurp the bread they eat. And indeed it is certain, the wicked Chave not right to the Creatures of God, in such ample sort, as the Godly have. A kind of Right they have, and we may not deny it them; given them by Gods unchangeable ordinance at the Creation: which being a branch of that part of Gods Image in man, which was of natural and not of supernatural grace, might be, and was foulely defaced by sin; but was not, neither could be wholly lost, as hath been [h][h]See before §. 14.already in part declared. A Right then they have: but such a right, as reaching barely to the use, cannot afford unto the user true comfort, or found peace of Conscience, in such use, of the Creatures. For, though nothing be in, and of it self unclean; Dfor Every Creature of God is good: yet to them that are unclean, ex accidenti every Creature is unclean and polluted, because it is not thus sanctified unto them by the Word of God. And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expresly assigneth this cause, [i][i]Tit. 1.15.Titus 1:15To the pure all things are pure: but to them that are defiled and unbelieving is nothing pure: but even their mind and Conscience is defiled. As a [k][k]Sincerum est nisi vas, quodcunque infundis acescit. Horat. 1 Epist. 2.nasty Vessel sowreth all that is put into it: so a Conscience not [l][l]Fide purificans▪ corda. Acts 15.9.Acts 15:9purified by faith, casteth pollution upon the best of Gods Creatures.

But what is all this to the EText, may some say: or what to the point?§. 24. What is all this to the Duty of Thanksgiving? Much every manner of way: or else blame Saint Paul of impertinency; whose discourse should be incoherent and unjoynted, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerfull and good p. 303Aword of God, blessing it unto us: that duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our consciences, that that word of blessing is proceeded out of the mouth of God. And such is this duty of Thanksgiving: appointed by God, as the ordinary meanes, and proper instrument, to procure that word of blessing from him. When we have performed this sincerely and faithfully; our hearts may then, with a most cheerfull, but yet humble confidence, say Amen, So be it: in full assurance that GOD will joyn his Fiat to ours; Crown our Amen with his; and to our So be it of Faith and Hope, adde his of Power and Command: blessing his Creatures unto Bus, when we blesse him for them; and sanctifying their use to our comfort, when we magnifie his goodnesse for the receipt. You see therefore how, as unseparable and undivided companions, the Apostle joyneth these two together: the one, as the Cause, the other, as the Meanes of the Creatures sanctification: [It is sanctified by the word of God, and Prayer:] By the Word of Gods powerfull decree, as the sole efficient, and sufficient Cause: and by the Prayer of Thanksgiving (for such Prayer he meaneth, as either hath Thanksgiving joyned with it, or else is a part of Thanksgiving, Cor Thanksging a part of it:) by Prayer I say and Thanksgiving, as the proper Meanes to obtain it. This is the blessed effect of Thanksgiving, as it is an Act of Religion. And thus you have heard two grand Reasons, concluding the necessity of Thanskgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of Iustice: because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures. The Other, considering it is an Act of Religion: because it is the most proper and convenient means to procure from the mouth of God a Dword of Blessing, to sanctifie the Creatures to the uses of our lives, & to the comfort of our consciences. This Thanksgiving being an Act both of Iustice & Religion: whensoever we either receive or use any good Creature of GOD; without this, we are unjust in the Receipt, and in the Use prophane. It is now high time, we should from the premises infer something for our farther use and Edification.

And the first Inference may be, shall I say for Triall; or may I not rather say, for Conviction? since we shall learn thereby,§. 43. not so much to examine our Thankfulness, how true it is; as to discover our unthankfulness, how foule it is. And how should Ethat discovery cast us down to a deep condemnation of our selves for so much both Unjustice and Prophaneness, when we shall find our selves guilty of so many failings in the performance of such a necessary Duty both of Iustice and Religion? But we cannot abide to hear on this ear: We unthankfull to God? far be that from us: we scarce ever speak of any thing we have, or have p. 304done, or suffered; but we send this clause after it, I thank God for Ait. And how are we unthankfull, seeing we do thus? It is a true saying, which one saith; Thanking of God, is a thing all men doe, and yet none doe, as they should. It is often in udo, but seldome in imo: it swimmeth often upon the tip of our tongues, but seldome sinketh into the bottome of our hearts. I thank God for it, is, as many use it, rather a [a][a]Usu quodam magis quam sensu vel affectu, personare in ore multorum gratiarum actionem advertere est. Bern. in Cant. serm. 13.By-word, than a Thanksgiving: so far from being an acceptable service to God, and a magnifying of his name; that it is rather it self a grievous sin, and a taking of his holy name in vain. But if we will consider duely and aright, not so much how near we draw unto God with our lips, as how Bfar our hearts are from him when we say so: we shall see what small reason we have, upon such a slender lip-labour to think our selves discharged either of the bond of thankfulness, or from the sin of unthankfulness. Quid verba audiam, facta cum videam! Though we say, I thank God, a thousand and a thousand times over, yet if in our Deeds, we bewray foul unthankfulness unto him, it is but Protestatio contraria facto: and we doe thereby but make our selves the greater and deeper lyers.

§. 44.Every sin is spacious and diffused, and spreadeth into a number of branches: this of Ingratitude not least. Yet we will do our Cbest to reduce all that multitude to some few principal branches. There are required unto true Thankfulness three things; Recognition, Estimation, Retribution. He that hath received a benefit from another, he ought first, faithfully to acknowledge it; secondly, to value it worthily; thirdly, to endeavour really to requite it. And who so faileth in any of these, is (so far as he faileth) unthankfull more or less. And do not some of us fail in all; and doe not all of us fail in some of these? For our more assured, whether Examination, or Conviction; let us a little consider how we have and do behave our selves in each of the three respects; In every Dof which, we will instance but in two kinds; and so we shall have six degrees of Ingratitude: still holding our selves as close as we can to the present point, concerning our Thankfulness or Vnthankfulness, as it respecteth the use we have of, and the benefit we have from, the good Creatures of God.

§. 45.And first, we fail in our Recognition, and in the due acknowledgement of Gods blessings. And therein first, and let that be the first degree of our unthankfulness; in letting so many blessings of his slip by us, without any regard, or so much as notice taken of them: Whereas knowledge must ever go before acknowledgement, Eand Apprehension before Confession. There is a twofold Confession to be made unto God: the [b][b]Confessio gemina est: aut Peccati, aut Laudis. Aug. exp. 2. in Ps. 29. foreign. Chrysost. in Psal. 93.Ps 29Ps 93one of our sinnes; the other, of p. 305Ahis goodness. That belongeth to Repentance; this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithfull, when it is most punctual: and in both, we come to make default, for want of taking such particular information, as we ought, and might. In our Repentance, we content our selves commonly with a general Confession of our sins: or at the most, possibly sometimes make acknowledgment of some one or a few grosser falls, which gall our Consciences, or which the world cryeth shame of: and if we doe that, we think we have made an exellent Confession. So in our Thanksgivings, Bordinarily we content our selves with a general acknowledgement, of Gods goodness and mercies to us; or sometimes possibly recount some one or a few notable and [a][a]Beneficia quaedam magnitudo non patitur excidere: sed…umero pluria, & temporibus diversa effluunt. Senec. 3. de benef. 5.eminent favours, such as most affect us, or whereof the world taketh notice: and this is all we do. But we do indeed in both these, deal unfaithfully with God, and with our own souls. If we desire to shew our selves truly penitent, we should take knowledge (so far as possibly we could) of all our sins, small and great (at least the several species and kinds of them, for the inviduals are infinite:) and bring them all before GOD in the Confession of Repentance. And Cif we desired to shew our selves truly thankfull; we should take notice (so far as possibly we could, and in the species at least,) of all Gods blessings, small and great; and bring them all before him in the Confession of praise. We should even [b][b]Ioh. 6.12▪John 6:12Colligere fragmenta, gather up the very broken meats, and let nothing be lost, those [c][c]Colligere fragmenta, ne pe…ant, id est nec minima beneficia oblivisci. Bernard in Cant. serm. 51.small petty blessings, as we account them, and as we think, scarce worth the observation. Did we so: how many baskets full might be taken up, which we daily suffer to fall to the ground, and be lost? Like Swine under the Oaks, we grouze up the Akecornes, and snouk about for more, and eat them Dtoo, and when we have done, lye wrouting, and thrusting our noses in the earth for more: but never lift up so much as half an eye, to the tree that shed them. Every crum we put in our mouths, every drop wherewith we coole our tongues, the very ayre we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness taketh away the observation, we receive from his fulness: and many of these are renewed every morning, and some of these are renewed every minute: And yet how seldome doe we so much as take notice of many of these things? How justly might that complaint Ewith GOD maketh against the unthankfull Israelites, be taken up against us? [d][d]Esay. 1.3.Isa 1:3The Oxe knoweth his Owner, and the Asse his Masters crib: but Israel doth not know, my people doth not consider.

The second degree of our Unthankfullness to God, and that also for want of faithfull Acknowledgement, is:§. 46. in ascribing the good p. 306things he hath given us to our own deserts, or indeavours, or to any of Athert…ing or Creature, either in part or in whole, but only to him. Such things indeed we have, and we know it too (perhaps but too well) but we bestirred our selves for them, we beat our brains for them, we got them out of the fire, and swet for them; we may thank our good friends, or we may thank our good selves for them. Thus doe we (a)(a)Hab. 1.16.Hab 1:16Sacrifise unto our own nets, and burn incense to our drag, as if by them our portion were fat, and our meat plenteous. And as (b)(b)Luk. 13.1.Luke 13:1Pilate mingled the bloud of the Galileans with their own sacrifices: so into these spiritual (c)(c)Psal. 50.14.Ps 50:14Sacrifices of Thanksgiving, which we offer unto GOD, we infuse a quantity of our own Bswinke and sweat, of our own wit and fore-cast, of our own power and friends, still some one thing or other of our own; and so rob God, if not of all, yet of so much of his honour. This kind of unthankfulness God both fore-saw and forbad in his own people, Deu. 8. warning them to take heed, verse 17. lest when they abounded in all plenty and prosperity, (d)(d)Deut. 8.14.17.Deut 8:14Deut 8:17They should forget the Lord, and say in their hearts, my power and the might of my hand hath gotten me this wealth. The very saying or thinking of this was a forgetting of God. (e)(e)Ibid. 18.But (saith Moses there) Thou shalt remember the Lord thy God: for it is hee that giveth thee power to get wealth, &c. The Cwhole Chapter is none other but a warn-word against unthankfulnesse. All (f)(f)Est super bia, & de…ictum maximum, uti datis tanquam inuatis; & in acceptis beneficiis gloriam usu…pare beneficii. Bernard de dilig. Deo.glorifying in our selves, all vain boasting of the gifts of God, or bearing our selves high upon any of his blessings, is a kind of smothering of the receipt; and argueth in us a kind of loathness to make a free acknowledgement of the Givers bounty: and so is tainted with a spice of unthankfulness in this degree. (g)(g)1 Cor. 4.7.1 Cor 4:7If thou didst receive it; why dost thou glory, as if thou hadst not received it? saith my Apostle elsewhere. He that glorifieth in that, for which he even giveth thanks; doth by that glorying, as much as he dareth, reverse his thanks. The Pharisee, who D(h)(h)Luk. 18.11.Luke 18:11thanked God he was not like other men; did even then, and by those very thanks, but bewray his own wretched unthankfulnesse.

Besides a faithfull Recognition, in freely acknowledging the benefit received;§. 47. there is required unto thankfulnesse a just Estimation of the benefit, in valuing it, as it deserveth: Wherein we make default, if either we value it not at all, or under value it. The third Degree then of our Ingratude unto God, is the Forgetfulnesse of his benefits. When we so easily (i)(i)Apparet illum non saepe de reddendo cogitasse, cui obrepsit oblivio. Senec. 3. de ben. 1. Perveniunt eo quò, ut ego existimo, pessimus quisque & ingratissimus pervenit; ut obliquiscantur. Ibid. 5.forget them, it is a sign we set nought by them. Every man readily remembreth those things, he maketh any reckoning of: insomuch that although old age be Enaturally forgetfull, yet (k)(k)Nec verò quenquam senum audivi oblitum, quo loco thesaurum ob…uisset: Omnia, quae curant meminerunt: vadimonia constituta, qui sibi, quibus ipsi debeant. Cic. de Senect.Tully saith, He never knew any man so old, as to forget where he had hid his gold, or to whom p. 307Ahe had lent his monies. In Deut. 8. Moses warneth the people, (as you heard) to (a)(a)Deut. 8.14.Deut 8:14beware, lest being full they should forget the Lord that had fed them: and David stirreth up his soul in Psal. 103. to (b)(b)Ps. 103.2.Ps 103:2bless the Lord, and not to forget any of his benefits. Wee all condemn Pharaohs Butler of unthankfulness to Ioseph, (and so we may well do; for he afterwards (c)(c)Gen. 41.9Gen 41:9condemned himself for it:) in that having received comfort from Ioseph, when they were fellow-Prisoners, he yet (d)(d)Gen. 40.23.Gen 40:23forgat him when he was in place where, and had power and opportunity to requite him. How inexcusable are we, that so condemn him? seeing wherein we judge him▪ we condemn Bour selves as much, and much more: for we do the same things, and much worse. He forgat Ioseph, who was but a man like himself: we forget God. He had received but one good turn: we many. It is like he had none about him to put him in mind of Ioseph; for as for Ioseph himself, we know he lay by it, and could have no accesse: we have God himself daily rubbing up our memories, both by his word and Ministers, and also by new and fresh benefits. He, as soon as a fair occasion presented it self, confest his fault, and remembred Ioseph; thereby shewing his former forgetfulnesse to have proceeded rather from negligence than Wilfulnesse: we after so many Cfresh remembrances and blessed opportunities, still continue in a kind of wilfull and confirmed resolution, still to forget. Well may we forget these private and smaller blessings; when we begin to grow but too forgetfull of those great and publick Deliverances GOD hath wrought for us. Two great Deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land; such as I think, take both together, no Christian age or Land can parallel: One formerly, from a forein Invasion abroad; another since that, from an hellish Conspiracy at home: both such, as we would all have thought, when they Dwere done, should never have been forgotten. And yet, as if this were Terra Oblivionis, the land where all things are forgotten, how doth the memory of them fade away, and they by little and little grow into forgetfulnesse! We have lived to see Eighty-eight almost quite forgotten, and buried in a perpetual Amnesty, (God be blessed who hath graciously prevented, what we feared herein!) God grant that we, nor ours, ever live to see Novembers fifth forgotten, or the solemnity of that day silenced.

A fourth Degree of unthankfulnesse is, in undervaluing Gods Eblessings, and lessening the worth of them.§. 48. A fault whereof the murmuring Israelites were often guilty: who although they were brought into a (e) good Land, flowing with milk and honey, and abounding in all good things both for necessity and delight; yet as it is in (f)(f)Psal. 106.24.Ps 106:24Psal. 106. They thought scorn of that pleasant Land: and were ever and anon, and upon every light occasion repining against p. 308God and against Moses; alwayes receiving good things from AGOD, and yet alwayes discontent at something or other. And where is there a man among us that can wash his hands in innocency, and discharge himself altogether from the guilt of unthankfulnesse in this kind? Where is there a man so constantly and equally content with his portion; that he hath not sometimes or other either grudged at the leannesse of his own, or envied at the fatnesse of anothers lot? We deal with our God herein, as Hiram did with Salomon. Salomon gave him twenty Cities in the land of Galilee: but because the Country was low and deep (and so in all likelihood the more fertile for that,) (a)(a)Reg. 29.11, 13.they pleased him not; and Bhe said to Salomon, What Cities are these thou hast given me? and he called them Cabul; that is to say, dirty. So we are witty to cavil and to quarrel at Gods gifts; if they be not in every respect such, as we in our vain hopes, or fancies, have ideated unto our selves. This is dirty; that barren: this too solitary; that too populous: this ill-wooded; that ill-watered; a third ill-ayred; a fourth ill-neighboured. This (b)(b)foreign Jude 16.Jude 1:16grudging and repining at our portions, and faulting of Gods gifts, so frequent among us, argueth but too much the unthankfulnesse of our hearts.

The last thing required unto Thankfulnesse, (after a faithfull CAcknowledgement of the receipt,§. 49. and a just Valuation of the thing received:) is Retribution and Requitall. And that must be real, if it be possible: but at the least, it must be votal, in the Desire and Endeavour. And herein also (as in both the former,) there may be a double-fail: if, having received a benefit, we requite it either not at all, or ill. Not to have any care at all of Requital, is the fifth degree of Unthankfulnesse. To a Requital (as you (c)(c)See before, §. 38.heard) Iustice bindeth us: either to the party himself that did us the good turn, if it may be, and be either expedient or needfull; or at the least, to his. David retained such a gratefull memory of Ionathans Dtrue friendship and constant affection to him; that after he was dead and gone, he hearkened after some of his friends, that he might requite Ionathans love by some kindnesse to them. [(d)(d)2 Sam. 9.1.2 Sam 9:1 Is there yet any left of the house of Saul, that I may shew him kindnesse for Jonathans sake?] and surely he were a very unthankfull wretch, that having been beholden to the Father, as much as his life and livelyhood is worth, would suffer the Son of so well-deserving a Father to perish for want of his help; and would not strain himself a little even beyond his power (if need were) to succour him. Indeed to God, as we heard, we can render nothing Ethat is worthy the name of Requital: we must not so much as think of that. But yet somewhat we must do, to expresse the true and unfeigned thankfulnesse of our hearts: which, though it be nothing lesse, yet it pleaseth him for Christs sake to interpret as a Requital. And that to Him, and His: To Him, by seeking his glory; p. 309Ato His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just warrs; from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of subjects. And are we not then foulely ingratefull to God, to whose goodnesse we owe all that we have or are; if for the advancement of his glory, and the maintenance of his truth, we make dainty to spend the best and most precious things we have, yea though it be the dearest heart-bloud in our bodies? But how much more ungratefull, if we think much, for his sake to Bforgoe liberty, lands, livings, houses, goods, offices, honours, or any of these smaller and inferiour things? Can there be greater unthankfulnesse, than to grudge him a small, who hath given us all? In these, yet peaceable times of our Church and state (God be thanked) we are not much put to it: but who knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or heavier, than our sinnes have deserved;) wherein woe, woe to our unthankfulnesse, if we do not freely and cheerfully render unto GOD of those things he hath given us, whatsoever he shall require of us. But yet even in these peaceable times there want not opportunities, whereon to exercise our Thankfulnesse; and to Cmanifest our desires of requital: though not to him, yet to his. To his servants and children in their afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviours prediction, (or rather promise,) (a)(a)Mat. 26.11.Matt 26:11Pauperes semper habebitis, The poor you shall alwaies have with you, as my Deputy-receivers; but me (in person) ye shall not have alwaies. And what we do, or not do, to (b)(b)Mat. 25.50Matt 25:50these, whom he thus constituted his Deputies, he taketh it as done or not done unto himself. If when God hath given us prosperity, Dwe suffer these to be distressed, and comfort them not; or victuals, to perish, and feed them not; or cloathing, to starve, and cover them not, or power, to be oppressed, and rescue them not; or ability in any kind, to want it, and relieve them not: Let us make what shewes we will, let us make what profession we will of our thankfulnesse to God, what we deny to these, we deny to him; and as we deal with these, if his case were theirs, (as he is pleased to make their case his,) we would so deal with him. And what is to be unthankfull, if this be not?

And yet behold unthankfulnesse, more and greater than this:§. 50. Eunthankfulnesse in the sixth, and last, and highest, and worst degree. We requite him evil for good. In that other we were unjust; not to requite him at all: but injurious also in this, to requite him with ill. It sticketh upon King Ioash as a brand of infamy for ever, that he slew (c)(c)2 Chr. 24.22, 23.2 Chr 24:222 Chr 24:23Zachary the son of Iehoiada the High Priest, who had been true and faithfull to him both in the p. 310getting of the kingdom, and in the administration of it: recorded to Aall posterity, 2 Chron. 24. Thus Ioash the King remembred not the kindnesse which Iehoiada the Father had done him, but slew his sonne: and when he died, he said; The Lord look upon it, and require it. And it was not long, before the Lord did indeed look upon it, and require it: the very next verse beginneth to lay down the vengeance that God brought upon him for it. And yet compared with ours, Ioash his ingratitude was nothing. Iehoiada was bound as a subject to assist the right heir: God is not bound to us; he is a debter to none. Ioash had right to the Crown before Iehoiada set it on his head: we have no right at all to the Creature, but by Gods gift. BIoash though he dealt not well with the son, yet he evermore esteemed the father so long as he lived, and was advised by him in the affaires of his Kingdome: we rebel even against God himself, and cast all his counsels behind our backs. Ioash slew the son; but he was a mortal man and his subject, and he had given him (at least as he apprehended it) some affront and provocation: we by our sinnes and disobedience crucifie the sonne of God, (a)(a)Symb. Nicen.the Lord and giver of life, by whom, and in whom, and from whom we enjoy all good blessings, and of whom we are not able to say Cthat ever he dealt unkindly with us, or gave us the least provocation. But as Israel (whom God calleth (b)(b)Deut. 32.15.Deut 32:15Ieshurun, and compareth to an Heifer fed in large and fruitfull pastures,) going alwayes at full bit, grew fat and wanton, and kicked with the heel: so we, the more plentifully God hath heaped his blessings upon us, the more wantonly have we followed the swinge of our own hearts, and the more contemptuously spurned at his holy Commandements. It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee 2. that his (c)(c)Osee 2.8.Hos 2:8corn, and wine, and oyl, and the silver and gold which Dhe had given them, they imployed in the service of Baal an abominable Idol. If when God giveth us wit, wealth, power, authority, health, strength, liberty, every other good thing; in stead of using these things to his glory, and the comfortable relief of his servants, we abuse them, some or all, to the service of those Idols which we have erected to our selves in our hearts; to the maintenance of our pride and pompe, making Lucifer our God; of our pelf and profits, making Mammon our God; of our swinish pleasures and sensuality, making our (d)(d)Phil. 3.9.Phil 3:9Belly our God: Are we not as deep in the bill as those Israelites were? as unjust, as they? as prophane, as they? as unthankful every way, as they? Flatter we not our selves: EObedience to Gods Commandements, and a sober and charitable use of his Creatures, is the best, and surest evidence of our thankfulnesse to God, and the fairest requital we can make for them. If we withdraw our obedience, and fall into open rebellion against God; if we abuse them, in making them either the occasions or instruments p. 311Aof sin to the dishonour of God, and damage of his servants: we repay him ill and unworthily for the good we have received, and are guilty of unthankfulnesse in this foulest and highest degree.

Now we have seen what we are:§. 51. let us say the worst we can by unthankfull ones; call them wretches, caytiffes, churles, any thing; load them with infamies, disgraces, contumelies; charge them with injustice, prophanenesse, Atheism; condemn them, and with them the vice it self, Vnthankfulnesse to the pit of Hell: do all this, and more, and spare not; and as David did at Nathans parable, Bwhen we hear any case or example of ingratitude in any of the former degrees, whether really done, or but in a parable, pronounce sentence upon the guilty, (a)(a)1 Sam. 12.51 Sam 12:5The man that hath done this thing shall surely dye. But withall let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, (b)(b)Ibid. 7.Thou art the man. We, we are the men, We are these unthankfull ones: Vnthankfull to God, first in passing by so many of his blessings without taking any consideration of thē; Vnthankfull secondly, In ascribing his blessings wholly or partly to our selves, or any other but him; Vnthankfull, thirdly, In valuing his blessings so lightly as Cto forget them; Vnthankfull, fourthly, In diminishing the worth of his blessings, and repining at our portion therein; Vnthankfull, fifthly, In not rendring to him and his according to the good he hath done for us; but sixthly, and most of all unthankfull in requiting him evil for good, and hatred for his good will. Dealing thus with him, let us not now marvel, if he begin to deal something strangely, and otherwise than he was wont with us. If he deny us his Creatures, when we want them; if he take them from us when we have them; if he withhold his blessing from them, that it shall not attend them; if we find smal comfort in them, when we Duse them; if they be unanswering our expectations, when we have been at some paines and cost with them; if as the Prophet speaketh, (c)(c)Agg. 1.6.Hag 1:6We sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloath us and we are not warm, and the wages we earn we put into a bag with holes: if any of these things befall us; let us cease to wonder thereat: our selves are the causers of all our woe. It is our great unthankfulnesse that blasteth all our endeavours; that leaveneth with sowernesse whatsoever is sweet, and turneth into poyson whatsoever is wholsome in the good Creatures of God. It is the (d)(d)Ver. 5. hic.word of God, and Prayer that sanctifieth them to Eour use; and they are then good, when they are received with thanksgiving? so long as we continue unthankfull; we are vain if we look for any sanctification in them, if we expect any good from them.

I have now done with my first Inference, for trial, §. 52.or rather Conviction: I adde a second of Exhortation. The duty it self being p. 312so necessary as we have heard Necessary, as an Act of Iustice for Athe receipt of the Creature: and necessary, as an Act of Religion for the sanctifying of the Creature: how should our hearts be enflamed with an holy desire, and all our powers quickned up to a faithfull endeavour, conscionably to perform this so necessary a duty? One would think that very necessity, together with the consciousnesse of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we are unreasonable; and much ado there is to perswade us to any thing that is good, even when we are perswaded. Wherfore to enforce the exhortation more effectually, I must have Bleave to press the performance of this duty upon our consciences, with some farther Inducements, and important Considerations.

Consider first, the Excellency of the Duty. There are but three heads, §. 53.whereto we refer all that is called good; Iucundum, Utile, Honestum; Pleasure, Profit and Honesty. There is nothing desirable or lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concurr. We love things that will give us delight; sometimes when there is neither profit, nor credit in them: we love things that will bring us profit; though possibly neither Cdelightfull greatly, nor seemly: and we love things that we think will do us honesty, oftentimes without regard either of pleasure or profit. How should we then be affected to this duty of giving thanks, and singing praises unto our GOD; wherein all these doe joyntly concurr, and that also in an excellent measure? David hath wrapped them all together in one verse, in the beginning of Psalm 147, (a)(a)Psal. 147.1.Ps 147:1Praise ye the Lord, for it is good; yea it is a pleasant thing, and praise is comely. It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty: and what can heart wish more? Again, many good vertues Dand graces of God in us shall expire together with us: which though they be eternal in their fruit and reward, yet are not so as to their proper Acts; which after this life shall cease, because there shall be neither need, nor use of them then, (b)(b)1 Cor. 13.3.1 Cor 13:3Whether there be Prophesies, they shall fail; or whether there be tongues, they shall cease: or whether there be knowledge, it shall vanish away. There shall be no use of taming the flesh by Fasting, or of supplying the want either of others by Almes, or of our selves by Prayer. Nay even Faith and Hope themselves shall have an end: for we shall not then need to believe, when we shall see: nor to expect, when we Eshall enjoy. But giving of Thanks, and praise, and honour, and glory unto God, shall remain in the Kingdome of heaven and of glory. It is now the continual blessed (c)(c)Rev. 4.8.11. & 7, 11, 12.Rev 4:8Rev 4:11Rev 7:11Rev 7:12exercise of the glorious Angels and Saints in Heaven: and it shall be ours, when we shall be translated thither. O that we would learn often to p. 313Apractice here, what we hope shall be our eternal exercise there! O that we would accustom▪ our selves, being (a)(a)Eph. 5.18, 20.Eph 5:18Eph 5:20Filled in the spirit to speak to our selves in Psalms and Hymns and spiritual Songs, singing and making melody in our hearts to the Lord: giving thanks alwaies for all things unto God and the Father, in the name of our Lord Iesus Christ: as speaketh our Apostle, Ephes. 5.

Consider secondly, the multitude and variety and continuance of Gods blessings: and let that provoke thy thankfulness. §. 54.If thou hadst received but one or a few benefits: yet thanks were due even for those few, or for that one, more than thou art able to return. BBut what canst thou allege, or how excuse thy unthankfulness: when his mercies are renewed every morning, nay every (b)(b)Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. August. Solil. ca. 18. Tot munera, quae sine intermissione diebus (Dii) fundunt. Senec. 4. de benef. 3.moment; when he is ever (c)(c)Psal. 145.16.Ps 145:16opening his hand, and powring out his blessings, and (d)(d)Psal. 68.29.Ps 68:29loading and even overwhelming thee with his benefits: as if he did vye with thee, and would have thee see, how easily he can overcome thy evill with his goodness, and infinitely out-strip thine infinite ingratitude with his more infinite munificence! His Angels are about thee, though thou knowest it not: from a thousand unknown dangers he delivereth thee, which thou suspectedst not: he still continueth his goodness unto Cthee, and repriveth thy destruction, though thou deservedst it not. What should I say more, thy very life and being thou owest to him. (e)(e)Acts 17.28.Acts 17:28In whom we all live and move, and have our being: thence resolve with holy David, to sing praise unto the Lord, (f)(f)Psal. 104.33.Ps 104:33As long as thou livest; and to sing praise unto thy God, whilest thou hast thy being. Many and continual receipts, should provoke many and continual thanks.

Consider thirdly, thy future necessities. If thou wert sure of that thou hast,§. 55. that thou and it should continue together for ever, and never part; and that thou couldest make prety shift Dto live upon the Old stock hereafter, and never stand in need to him for more: there might be so much less need to take care for giving thanks for what is past. But it is not so with any of us: of what we have, we are but Tenants at Courtesie, and we stand continually upon our good behaviour, whether we should hold of him any longer, or no: and much of our future happiness standeth upon our present thankfulness. And with what face can we crave to have more, (and yet more we must have, or we cannot subsist,) if we be not thankfull for what we have? (g)(g)Bern. Ser. 77.Peremptoria res est ingratitudo, saith Saint Bernard, it cutteth it of all kindnesse. E(h)(h)August. Soliloq. c. 18.Ventus urens & exiccans: like that (i)(i)Exod. 14.21. Gratiarum cessat decursus, ubi recursus non fuerit. Bern. serm. 50.Exod 14:21strong East-winde which in a night dryed up the Red-sea; it holdeth off the streams of Gods bounty from flowing, and dryeth up those Channels whereby his mercies were wont to be conveyed unto us. Certainly this is one special cause why God so often saith us Nay, and sendeth us away empty when we aske; even because we are so p. 314little thankfull to him for former receipts. The [a][a]Eccl. 1.7 suae reddantur. origini fluentae gratiae, ut uberiùs fluant. Bern. ser. 89▪Eccl 1:7Rivers return Aall their waters to the Sea, from whence they had them: and they gain this by the return, that the Sea feedeth them again, and so by a continual fresh supply preserveth them in perpetual being and motion. If they should [b][b]Alioquin, nisi ad fontem redeant, exic…ntur. Bern. Ibid.withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive: and by true paying the old debt, get credit to run upon a new score; and provoke future blessings, by our thankfulnesse for former: as the Earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottels of Heaven with new moysture, to be …owred down upon her again in due season in kindly and plentifull showers. By our Prayers and Thanksgiving, Bwe erect a Ladder, like that which [c][c]Gen. 28.12.Gen 28:12Iacob saw, whereon the Angels ascended and descended; we preserve a mutual entercourse betwixt Heaven and earth; and we maintain a kind of continual trading as it were betwixt God and us. The Commodities are brought us in, they are Gods blessings: for these we traffique by our Prayers and Thanksgivings. Let us therefore deal squarely, as wise and honest Merchants should do. Let us keep touch, and pay: it is as much as our credit is worth. Let us not think to have commodities still brought us in, and we send none out, [d][d]Horat. 1. Epist. 1.omnia te advorsùm Cspectantia: this dealing cannot hold long. Rather let us think, that the quicker and speedier and more returns we make, our gains will be the greater: and that [e][e]foreign Chrys. in Gen. hom. 26. foreign. Ibid. hom. 25.the oftner we pray and praise God for his blessings, the more we secure unto our selves both the continuance and the increase of them.

§. 56.Consider fourthly thy misery, if thou shouldst want those things which God hath given thee. [f][f]foreign. Tum den… que homines nostra intelligimus bona, Quum, quae in potestate habuimus, ea amisimus. Plaut. in Captiv. 1.2.Carendo magis quàm fruendo. Fools will not know that true worth of things but by wanting, which wiser men had rather learn by having them. Yet this is the common folly of us all: We will not prise Gods blessings as we should, till he for our unthankfullness take them from us, and teach us to value them better before we have them again. We repine at Gods great blessings; we grudge at his gentle corrections,: judging these too heavy, those too light. We think our very peace a burden, and complain of plenty as some Ewould do of scarcity; and undervalue the blessed liberty we have of treading in his Courts, and partaking his holy Ordinances: and all this, because by his great goodness we have so long injoyed them: and this is our guise in every other thing proportionably. p. 115Did we but feel a while the miseries of our Neighbour Countries, who want the blessings which we thus slight; or could we but fore-think what our misery should be, if we (as they) had our Throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel, or under cruel persecution for it. Did we thus; though our hearts were as hard and cold as stones, it could not be but those thoughts would foften them, and enflame them to magnifie and bless the holy name of God for our long and present peace, for that Bmeasure of plenty what ever it be which we yet have, and for the still continued liberty of his glorious Gospel and sincere worship among us. God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us at once both how to use them better, and how to value them better.

Consider fifthly, thy Importunity with God,§. 57. when thou wantest any thing, and according to that, proportion thy thanks when thou hast it. I remember what Bernard writeth of the Popes servants and Courtiers in his time: (a)(a)Bern. lib. 4. de consid. ad Eugen.Importuni ut accipiant Cinquieti donec acceperint, ubi acceperint ingrati. When Suiters come to the Popes Court with their businesses, the Courtiers and Officers lie in the wind for them, greedily offering their service, and never quiet with them till they have got something: but by that they have got the money, they have forgot the man; and having first served their own turn, they then leave the business to go which way it will. Not much unlike is our dealing with God. When we (b)(b)Multos videmus usque hodi… satis importuè petentes, quo … sibi deesse cognoverint; sed paucos ad modum novimus qui dignas super acceptis beneficiis gratias agere videantur. Bernard. serm. de diversis. 27.would have something, some outward blessing conferred, or some outward calamity removed, (for thankless devotions seldome look farther, than after these Doutward things;) we are as Saint Chrysostome speaketh, (c)(c)Chrysost. in Psal. 137.Ps 137foreign very eager and earnest with God, we must have no Nay; we wrastle with him, and that stoutly, as if we would outwrestle (d)(d)Gen. 32.25, 26.Gen 32:25Gen 32:26Iacob for a blessing, and we will not let him go till we have obtained it. But foreign, saith Chrysostome there. When our turn is served, and we have what we would have, by and by, all our devotion is at an end; we never think of thanks. All the ten Lepers begged hard of Christ for a cleansing: the Text saith, (e)(e)Luk. 17.13, 17.Luke 17:13Luke 17:17They lift up their voyces; they were all lowd enough, whilest they were suitors. ESed ubi novem? there returned not to give God thanks for their cleansing, of the whole ten any more than barely one single man. It is our case just. When we want any of the good Creatures of God for our necessities, we (f)(f)Psal. 81.10.Ps 81:10open our mouths wide, till he (g)(g)Psal. 145.16.Ps 145:16open his hand, and fill them with plenteousness: but after, as if the filling of our mouths were the stopping of our Throats, so are we speechless and heartless. Shame p. 316we to be so clamorous, when we crave from him; and so dumb when Awe should give him thanks.

§. 58.Consider lastly, how freely God hath given thee, what he hath given thee. (a)(a)Bern. in Psal. Qui habitat. Serm. 14.Dupliciter gratis, saith Bernard: Sine merito, sine labore. Freely both waies: freely without thy desert; and freely without so much as thy pains. Freely first, without thy desert. Iacob, a man as well deserving as thou, yet confest himself. (b)(b)Gen. 32.10.Gen 32:10Not worthy of the least of all Gods mercies. And Saint Paul cutteth off all challenge of desert, by that interrogatory, (c)(c)Rom. 11.35.Rom 11:35Who hath first given him, and it shall be recompenced him? as who should say, No man can challenge God, as if he owed him ought. BIf he have made himself a debtor to us by his Promise, (and indeed he hath so made himself a debtor to us,) yet that is still gratis, and for nothing: because the promise it self was free, without either (d)(d)Nulla Deo dandi beneficii causa est Sen. 4. de bene…. 3. Ego rebar spontanias esse numinum benign…a es ultroque ab his fluere inexpectata benevolentiae munera. Arnob. conr. Gent. lib. 3. Deus nulli debet aliquid: quia omnia gratui…ò praestat. Et si quisquam dice…, ab illo aliquid deberi m…ritis suis, certe ut esset non ei debebatur: non enim erat, cui deberetur. Aug. 3. de lib. arb. 16.debt in him, or desert in us. Nay more, God hath been good to us, not only when we had not deserved it; but (which still more magnifieth his bounty, and bindeth us the stronger to be thankfull,) when we had deserved the quite contrary. And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay in giving Cus much good, when we had done much ill? And as he gave it sine merito; so sine labore too; the Creature being freely bestowed on us, as on the one side not by way of reward for any desert of ours; so neither on the other side by way of wages, for any labour of ours. To shew that God giveth not his blessings for our labour meerly: he sometimes giveth them not, where they are laboured for; and again he giveth them somtimes, where they are not laboured for. If in the ordinary dispensation of his Providence, he bestow them upon them that labour, as Solomon saith, (e)(e)Prov. 12.24. & 13.4.Prov 12:24Prov 13:4The diligent hand maketh rich; and seldom otherwise, for (f)(f)2 Thes. 3.10.2 Thess 3:10(He that will not labour, it is fit Dhe should not eat:) yet that labour is to be accounted but as the means, not as a sufficient cause thereof. And if we dig to the root, we shall still find it was gratis: for even that power to labour was the gift of God; (g)(g)Deut. 8.18.Deut 8:18It is God that giveth thee power to get wealth. Yea in this sence, (h)(h)see before. Ser. 3. ad Cler.nature it self is grace; because given gratis and freely, without any labour, preparation, disposition, desert, or any thing at all in us.

§. 18.All these considerations; the Excellency of the Duty, the Continuance of Gods blessings, our future Necessity, our Misery in wanting,§. 59. our Importunity in Craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so Enecessary, so just, so religious a Duty. And thus having seen our u…thankfullness discovered in six points: and heard many Considerations to provoke us to thankfulness: it may be we have seen enough in that to make us hate the fault, and we would fain amend it; and it may be we have heard enough in this to make us affect the duty, and we would fain practice it, may some say; but we p. 317Aare yet to learn how. The Duty being hard, and our backwardness great; what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a Duty? And so you see, my second Inference for exhortation: breedeth a third, and that is for direction; which for satisfaction of those men that pretend willingness, but plead ignorance, I should also prosecute, if I had so much time to spare. Wherein should be discovered, what be the principal causes of our so great Unthankfulness; which taken away, the effect will instantly and of it self cease. Now those Causes are especially, as I conceive, Bthese five, viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism; 4. Worldly Carefulness, and immoderate desires; 5. Carnal Security, and foreslowing the time. Now then, besides the application of that which hath already been spoken in the former Discoveries and Motives; (for every Discovery of a fault, doth virtually contain some means for the correcting of it; and every true Motive to a duty, doth virtually contain some helps unto the practice of it:) besides these, I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness; than faithfully Cto strive for the casting out of those sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other. But because the time, and my strength are near spent; I am content to ease both my self and you, by cutting off so much of my provision, as concerneth this Inference for Direction: and desire you that it may suffice for the present, but thus to have pointed at these Impediments, and once more to name them. They are Pride, Envy, Epicurisme, Carefulnesse, Security.§. 60.

I place Pride, where it would be; the formost, because it is of all other (a)(a)Maximè facit ingratòs nimius sui suspectus, & infitum mortalitati vitium se sua que mirandi. Se…ec. 2. de benef. 26.the principal impediment of Thankfulness. DCertainly there is no one thing in the World, so much as Pride, that maketh men unthankfull. He that would be truly thankfull, must have his eyes upon both; the one eye upon the Gift, and the other upon the Giver: and this the proud man never hath. Either through (b)(b)Caecus amor sui. Horat. 1. Carm. od. 18.self-love he is stark-blind, and seeth neither: or else through Partiality, he winketh on one eye, and will not look at both. Sometimes he seeth the Gift, but too much, and boasteth of it: but then he forgetteth the Giver; he (c)(c)1 Cor. 4.71 Cor 4:7boasteth, as if he had not received it. Sometimes again he over-looketh the Gift, as not good enough for Ehim; and so repineth at the Giver, as if he had not given him according to his worth. Either he undervalueth the Gift, or else he overvalueth himself; as if he were himself the Giver, or at least the deserver: and is in both unthankfull. To remove this Impediment, who ever desireth to be thankfull, let him humble himself, nay empty himself, nay deny himself, and all his deserts; confess p. 318himself with Iacob (a)(a)Gen. 32 10.Gen 32:10less than the least of Gods mercies, and condemn Ahis own heart of much sinfull (b)(b)Sacrilegus invasor gloriae tuae. Bern. in Cant. Serm. 13.sacrilege, if it dare but think the least thought tending to rob God of the least part of his honour.

Envy followeth Pride; the (c)(c)Superbiae prima soboles inanis gloria —mox invidiam gignet. Greg. 31. Mor. 31.Daughter the Mother: a second (d)(d)Non potest quisquam, & invide…e, & gratias agere Senec. 3. de benef. 3.great impediment of thankfulness.§. 61. The fault is, that men not content only to look upon their own things and the present; but (e)(e)Vehemens, & importunum malum Invidia: quae nos inqu…etat, dum comparat. Hoc mihi praestit…t: sed illi plus, sed illi maturitis. Senec. 2 de benef. 28.comparing these with the things of other men, or times: instead of giving thanks for what they have, (f)(f)Ill…s … tàm …ucundum est, multos post se vldere; quàm grave, aliquem an … sc. Senec. Epist. 73.repine that others have more or better; or for what they now have, complain that it is not with them as it hath been. These Bthoughts are Enemies to the tranquillity of the mind: breeding many discontents, and much unthankfullness; whilest our (g)(g)Matth. 20.15.Matt 20:15eyes are evill, because God is good to others, or hath been so to us. To remove this impediment; who ever desireth to be truly thankfull, let him look upon (h)(h)foreign. Plutarch. de tranquil. anim. Nul… …d aliena respicienti, sua placent. Senec. 3. de Ira …0.his own things, and not on the things of other men; and therein consider, not so much what he wanteth, and fain would have, as what he hath, and could not well want. Let him think, that what God hath given him, came from his free bounty, he owed it not; and what he hath denied him, he with-holdeth it either in his Iustice Cfor his former sins, or in his Mercy for his farther good: that God giveth to no man all the desire of his heart in these outward things, to teach him, not to look for absolute contentment in this life, least of all, in these things. If he will needs look upon other mens things, let him compare himself rather (i)(i)Quo… que aliena …p…lla …, Tabescat, …que se majori …au…riorum Turbae comparet? Horat. 1. Serm. Satyr. 1▪ foreign. Plutarch▪ ubi supra.with them that have lesse, than those that have more: and therein withall consider, not so much what (k)(k)Nec ea in…uemur, quae nos aliis praeposuere, sed easola quae fortuna praec…entium o… endat. Senec. 3. de benef. 3.himself wanteth which some others have, as what he hath which many others want. If a few, that enjoy Gods blessings in these outward things in a greater measure than he, be an eyesore Dto him: let those many others, that have a scanter portion, make him acknowledge that God hath dealt liberally and bountifully with him. We should do well to understand that saying of Christ, not barely as a Prediction, but as a kind of Promise too, (as I have partly intimated (l)(l)See §. 49.before,) The (m)(m)Matth. 26.11.Matt 26:11poor you shall alwaies have with you: and to think that every Beggar that seeketh to us, is sent of God, to be as well a Glass wherein to represent Gods bounty to us, as an Object whereon for us to exercise ours. And as for former times: let us not so much think how much better we have been, as how well we are; that Ewe are not so well now, impute it to our former unthankfulness; and fear, unless we be more thankfull for what we have, it p. 319Awill be yet and every day worse and worse with us. Counsell very needfull for us in these declining times: which are not (God knoweth, and we all know) as the times we have seen: the leprous humour of Popery secretly stealing in upon us, and as a leprosie spreading apace under the skinne; and penury, and poverty, as an ulcerous sore, openly breaking out in the very face of the Land. Should we murmure at this; or repiningly complain that it is not with us, as it hath been? God forbid: that is the way, to have it yet, and yet worse. Rather let us Bhumble our selves for our former unthankfulnesse, whereby we have provoked GOD to with-draw himself in some measure from us: and blesse him for his great mercy, who yet continueth his goodnesse in a comfortable and gracious measure unto us, notwithstanding our so great unworthinesse, and unthankfulnesse. Thousands of our brethren in the world, as good as our selves, how glad would they be, how thankfull to God, how would they rejoyce and sing, if they enjoyed but a small part of that peace and prosperity in outward things, and of that liberty of treading in Gods CCourts, and partaking of his ordinances, which we make so little account of, because it is not every way as we have known it heretofore?

The third Impediment of Thankfulnesse, is Riot, §. 62.and Epicurism: that which the Prophet reckoneth in the Catalogue of Sodoms sins, (a)(a)Ezek. 16.49.Ezek 16:49Fulnesse of bread, and abundance of Idlenesse. This is both a Cause and a Sign of much unthankfulnesse. foreign, and foreign, Fulnesse, and Forgetfulnesse; they are not more near in the sound of the words, than they are in the sequel of the things: D(b)(b)Deut. 8.10, 11.Deut 8:10Deut 8:11When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deut. 8. It much argueth, that we make small account of the good Creatures of God, if we will not so much as take a little paines to get them: but much more, if lavishly and like prodigal fooles we make waste and havock of them. He that hath received some token from a dear friend, though perhaps of little value in it self, and of lesse use to him; yet if he retain any gratefull memory of his friend, he will (c)(c)Quod non me movet astimatione: Ver…m est foreign. mei sodalis ▪ Catull.value it the more, and set greater store by it, and be the more carefull to Epreserve it, for his friends sake: but if he should make it away causelesly, and the rather, because it came so easily, (as the Ding-thrifts proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankfull heart. But riot is not only a sign; it is also a Cause, of unthankfulnesse: in as much as it maketh p. 320us value the good things of God, at too low a rate. AFor we usually value the worth of things, proportionably to their use; judging them more or lesse good, according to the good they do us, be it more or lesse. And how then can the Prodigal or Riotous Epicure, that consumeth the good Creatures of God in so short a space, and to so little purpose; set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that taketh paines for his living a great deal of good, maintain him and his family for some weeks together, perhaps put him into fresh trading, set him up on his legs, and make him a man for ever; what good doth it to a Bprodigal Gallant, that will set scores and hundreds of them flying at one afternoones sitting in a Gaming-house? Shall any man make me believe, he valueth these good gifts of God as he should do, and as every truly thankfull Christian man would desire to do; that in the powdering and perfuming of an excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few houres, in making up a rich Suit to case a rotten carkase in, in the pursute of any other lustfull vanity or delight, expendeth beyond the proportion of his revenue Cor condition, and the exigence of just occasions? To remedy this, whoever would be truly thankfull, let him live in some honest Vocation, and therein bestow himself faithfully and painfully, bind himself to Sober, discreet, and moderate use of GODS Creatures; remember that CHRIST would not have the very broken meats lost; think that if for every word idly spoken; then by the same proportion for every penny idly spent, we shall be accountable to GOD at the day of Judgement.

Immoderate Care, and Sollicitude for outward things is Danother (a)(a)Non patitur aviditas quenqua… esse gratum▪ Senec. 2. de benef. 27. Nullum habet malum cupiditas majus, quàm quod est ingrata. Id Epist. 73.impediment of Thankfulnesse.§. 63. Under which title I comprehend Covetousnesse especially, but not only: Ambition also, and Voluptuousnesse, and every other vice, that consisteth in a desire and expectation of something (b)(b)Novis semper cupiditatibus occupa…, non quid habeamus, sed quid petamus, inspicimus. Quicquid domi est, vile est. Sequitur autem, ut ubi quid acceperis leve novorum cupiditas fecerit, author quoque eorum non sit in pretio. — Ideoque Cadu…a memoria est, futuro imminentium. Id. 3. de benef. 3.for the future. Which desire and expectation if inordinate, must needs in the end determine in unthankfulnesse. For the very true reason, why we desire things inordinately, is, because we promise to our selves more comfort and content from them, than they are able to give us; this being ever our Errour, when we have any thing in chase, to sever the good p. 321EAwhich we hope from it from the inconveniencies that go therewith, and looking only upon that, never so much as to think of these. But having obtained the thing we desired, we find the one as well as the other; and then the inconveniencies we never thought of before, (a)(a)Nihil aequè adeptis, & concupiscentibus gratum. Plin.abateth much of the weight and the price we formerly set thereupon, and taketh off so much from the estimation we had of the good: whereby it cometh to passe, that by how much we overvalued it in the pursute, by so much we undervalue it in the possession. And so instead of giving thanks to God for the good we Bhave received; we complain of the inconveniences that adhere thereunto, and so much underprise it, as it falleth short of our expectation: and look how farre we do underprise it, so farre are we unthankfull for it. To remove this Impediment: who ever would be thankfull, let him moderate his desires after these outward things; fore-cast as well the inconveniences that follow them, as the commodities they bring with them; lay the one against the other, and prepare as well to disgest the one, as to enjoy the other.

The last Impediment of thankfulnesse is Carnal security joyned Cever with Delayes and Procrastinations.§. 64. When we receive any thing from God, we know we should give him thanks ▪ for it, and it may be we think of doing such a thing: but we think withall another day will serve the turn, and so we put it off for the present, and so forwards from time to time, till in the end we have quite forgotten both his benefit, and our own Duty, and never perform any thing at all. My Text doth after a sort meet with this corruption: for here the Apostle saith, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the (b)(b)Qui gratus futurus est. statim dum accepit, de reddendo cogitat. Sen. 2. de benef. 25.receipt and the Dthanks both together. To remove this Impediment: consider, how in every thing delayes are hurtfull and dangerous; how our affections are best and hottest at the first, and do in processe of time insensibly deaden, and at last dye, if we do not take the opportunity, and strike (as we say) whilest the iron is hot; how that, if pretensions of other businesses or occasions may serve the turn to put off the tendering of our devotions, and rendering of our thanks to God, the Devil will be sure to suggest enow of these pretensions into our heads, and to prompt us continually with such allegations, that we shall seldome Eor never be at leasure to serve God, and to give him thanks.

Let us remember these five Impediments, §. 65.and beware of them; Pride, Envy, Epicurism, Worldly Carefulnesse, and Delay. All which are best remedied by their contraries. Good helps therefore unto thankfulnesse are, 1. Humility, and Self-denial; p. 3222. Contentednesse, and Self-sufficiency; 3. Painfulnesse, Aand Sobriety; 4. The Moderation of our desires after earthly things; 5. Speed and Maturity. And so much for this third Inference of Direction. I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulnesse unto him for his manifold (a)(a)Ephes. 1.3.Eph 1:3Spiritual blessings in heavenly things in Christ; for Grace and Election, for Mercy and BRedemption, for Faith and Iustication, for Obedience and Sanctification, for Hope and Glorification. If we ought to pray for, and to give thanks for our (b)(b)Matth. 6.11.Matt 6:11daily bread, which nourisheth but our bodies, and then is (c)(c)Matth. 15.17.Matt 15:17cast into the draught, and both it and our bodies perish: how much more for that (d)(d)Joh. 6.51.John 6:51Bread of life which came down from Heaven, and feedeth our Soules unto eternal life, and neither they nor it can perish? If we must say for that, Give us this day our daily bread: shall we not much more say for this, (e)(e)Joh. 6.34.John 6:34Lord evermore give us this bread. But I have done. Beseech we now Almighty CGod, to guide us all with such holy discretion and wisdome, in the free use of his good Creatures; that keeping our selves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things glorifie God: and above all things, and (f)(f)Ephes. 5.20.Eph 5:20for all things give thanks alwayes unto God and the Father in the name of our Lord Iesus Christ. To which our Lord Jesus Christ, the blessed Sonne of God, together with the Father, and the Holy Spirit, three Persons, and one onelyonly wise, gracious, and everliving God, be ascribed (as is most due) by us and his whole Church, all the Kingdome, the Power, and the Dglory, both now and for evermore. Amen. Amen.